Countercult ministries/Watchman Fellowship/Section 2

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Response to claims in "Hinckley Claims LDS Worship Different Christ"

Claims made in "Church of Jesus Christ of Latter-day Saints Profile"

A FAIR Analysis of: Watchman Fellowship, a work by author: James K. Walker

Claims made in "Mormonism Overview"

Claim Evaluation

Watchman Fellowship

Response to claims in "Hinckley Claims LDS Worship Different Christ" by Watchman Fellowship

Jump to details:

• Response to claim: Gordon B. Hinckley's statement to "prove" that Latter-day Saints believe in "another Christ"
• Response to claim: The "Traditional Christian Christ" is "Eternally God." The "Mormon Christ" was "not always God" and "became a God"
• Response to claim: The "Traditional Christian Christ" is "Only God." The "Mormon Christ" is "One of Many Gods"
• Response to claim: The "Traditional Christian Christ" is "Creator of All Things." The "Mormon Christ" "Was Created; Spirit Brother of Lucifer"
• Response to claim: The "Mormon Christ" is "Begotten Sexually, by God the Father"
• Response to claim: The "Traditional Christian Christ" is "Not Married."The "Mormon Christ" is "Married with Children"
• Response to claim: The "Traditional Christian Christ" is "Atoned for Sin by Death on the Cross." The "Mormon Christ" is "Atoned by Sweating Blood in Gethsemane"
• Response to claim: The "Traditional Christian Christ" "Justifies the Ungodly." The "Mormon Christ" "Requires Godliness before Justification"
• Response to claim: The "Traditional Christian Christ" is "Offers Full Salvation Unconditionally." The "Mormon Christ" "Offers Full Salvation Only on Conditions"

Response to claim: Gordon B. Hinckley's statement to "prove" that Latter-day Saints believe in "another Christ"

The author(s) of Watchman Fellowship: Church of Jesus Christ of Latter-day Saints Profile make(s) the following claim:

The authors use Gordon B. Hinckley's statement to "prove" that Latter-day Saints believe in "another Christ." President Hinckley stated that Latter-day Saints

do not believe in the traditional Christ. No, I don't. The traditional Christ of whom they speak is not the Christ of whom I speak. For the Christ of whom I speak has been revealed in this the Dispensation of the Fulness of Times.

Author's sources:

1. LDS Church News, June 20, 1998. off-site

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

Latter-day Saints reject non-biblical aspects of the creeds about Christ.

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Question: Did Gordon B. Hinckley say that Latter-day Saints do not worship the biblical Jesus?

It is clear that Latter-day Saints believe in the biblical Christ—the Christ that is described in the New Testament

President Gordon B. Hinckley, responding to a question regarding whether Latter-day Saints believe in the “traditional Christ,” stated:

No I don't. The traditional Christ of whom they speak is not the Christ of whom I speak. For the Christ of whom I speak has been revealed in this the dispensation of the fullness of times.

President Hinckley is referring to the concept of Christ that has developed in the centuries since the Nicene Creed was formed

President Hinckley is referring to the concept of Christ that has developed in the centuries since the Nicene Creed was formed—He is saying that we do not believe in non-Biblical creeds. This statement is quite correct: Latter-day Saints do not have some of the same beliefs about Christ that other Christian churches do. He is not saying that we do not believe in the Biblical Christ. In fact, the reason that Latter-day Saints do not accept these creeds is because they are non-Biblical. President Hinckley continued (with words usually omitted by critics):

Am I Christian? Of course I am. I believe in Christ. I talk of Christ. I pray through Christ. I'm trying to follow Him and live His gospel in my life.

Hinckley: "Believe in Jesus Christ, the Son of God, the greatest figure of time and eternity"

Consider the following words by President Hinckley:

Believe in Jesus Christ, the Son of God, the greatest figure of time and eternity. Believe that His matchless life reached back before the world was formed. Believe that He was the Creator of the earth on which we live. Believe that He was Jehovah of the Old Testament, that He was the Messiah of the New Testament, that He died and was resurrected, that He visited the western continents and taught the people here, that He ushered in this final gospel dispensation, and that He lives, the living Son of the living God, our Savior and our Redeemer.

In the statement above, there is no question that President Hinckley is professing belief in the Jesus Christ of the New Testament. Critics, however, ignore clear statements such as these, and instead look to justify their claims that Latter-day Saints are not Christian by mining the quotes of church leaders for phrases which seem to support their position.

In order to strengthen their claim, critics of the Church sometimes even modify these quotes

Consider the use of President Hinckley’s quote in the critical Search for the Truth DVD. The critics have actually added a phrase to the quote:

No I don't believe in the traditional Christ. The traditional Christ of whom they speak is not the Christ of whom I speak. For the Christ of whom I speak has been revealed in this the dispensation of the Fullness of Times.

President Hinckley understood how the critics would attempt to portray Latter-day Saints with regard to their belief in Christ:

As a Church we have critics, many of them. They say we do not believe in the traditional Christ of Christianity. There is some substance to what they say. Our faith, our knowledge is not based on ancient tradition, the creeds which came of a finite understanding and out of the almost infinite discussions of men trying to arrive at a definition of the risen Christ. Our faith, our knowledge comes of the witness of a prophet in this dispensation who saw before him the great God of the universe and His Beloved Son, the resurrected Lord Jesus Christ. They spoke to him. He spoke with Them. He testified openly, unequivocally, and unabashedly of that great vision. It was a vision of the Almighty and of the Redeemer of the world, glorious beyond our understanding but certain and unequivocating in the knowledge which it brought. It is out of that knowledge, rooted deep in the soil of modern revelation, that we, in the words of Nephi, “talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, and we write according to our prophecies, that [we and] our children may know to what source [we] may look for a remission of [our] sins” (2 Nephi 25꞉26).

President Hinckley was quite clear in his position regarding Christ:

Are we Christians? Of course we are Christians. We believe in Christ. We worship Christ. We take upon ourselves in solemn covenant His holy name. The Church to which we belong carries His name. He is our Lord, our Savior, our Redeemer through whom came the great Atonement with salvation and eternal life.

Response to claim: The "Traditional Christian Christ" is "Eternally God." The "Mormon Christ" was "not always God" and "became a God"

The author(s) of Watchman Fellowship: Church of Jesus Christ of Latter-day Saints Profile make(s) the following claim:

The "Traditional Christian Christ" is "Eternally God." The "Mormon Christ" was "not always God" and "became a God."

Author's sources:

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

This is viewed in terms of Jesus rather than God the Father. Jesus did change in the sense that while he was Divine in his pre-mortal state, he became mortal, “increased in wisdom and stature, and in favor with God and man” (Luke 2:52), “learned” obedience through suffering (Hebrews 5:8), died, was resurrected and exalted on high. That the scriptures speak of Jesus growing in grace (favor) and wisdom and learning is significant.

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Response to claim: The "Traditional Christian Christ" is "Only God." The "Mormon Christ" is "One of Many Gods"

The author(s) of Watchman Fellowship: Church of Jesus Christ of Latter-day Saints Profile make(s) the following claim:

The "Traditional Christian Christ" is "Only God." The "Mormon Christ" is "One of Many Gods."

Author's sources:

FAIR's Response

Fact checking results: This claim is false

In LDS theology, the Father, Son, and Holy Ghost are one God. That oneness is understood differently than the creeds.

Question: Are Mormons polytheists because they don't accept the Nicene Creed?

Latter-day Saints are not polytheists in any reasonable sense of the term that does not also exclude most other Christians who deny the Modalist heresy

Some Christians say Mormons are polytheists because they believe humans can become gods. Is this an accurate characterization of LDS belief? Trying to reduce LDS thought to a simple term or "slogan" in this way distorts LDS doctrine.

Latter-day Saints worship one God

The Saints worship one God. There are no competing divinities in whom they put their trust. LDS scripture contains such language (1 Nephi 13꞉41, 2 Nephi 31꞉21, Mosiah 15꞉1-5, Alma 11꞉26-37, Mormon 7꞉7, D&C 20꞉28, Moses 1꞉20), but it is qualified in somewhat the same way that Creedal Christians have found a way of saying "three"—as in Trinity—and yet also one.

Almost invariably when someone claims Mormons are polytheists, they are not seeking a clear explanation of Mormon thought on the nature of God, but are simply using a word with negative connotations in our religious culture as a club to intimidate or confuse others. Consider, for example, a conversation that Evangelical Christian author Richard Abanes, in his book Becoming Gods (pp. 107-8), claims to have had with a LDS bishop:

Abanes: "Don't you believe in the Father, Son, and Holy Ghost?"

Bishop: "We certainly do, and they are one God."

Abanes: "Don't you believe the Father is a god?"

Bishop: "Yes, of course."

Abanes: "And the Son is a god?"

Bishop: "Yes"

Abanes: "And the Holy Ghost is a god."

Bishop: "Yes"

Abanes: "That's three gods."

Bishop: "No, they're one God."

The author goes on to describe that he felt he had entered some sort of Twilight Zone scenario, and goes on to declare all Mormons "polytheists." Yet, any Latter-day Saint, upon reading the conversation outlined above, would recognize the creation of a simplified version, or "strawman," of LDS belief. One might also seriously consider how an Evangelical Christian would answer these same questions. The reality is certainly more complex than the "strawman" above would lead us to believe.

There really is not a single word that adequately captures LDS thought on the nature of God. Pertinent key technical terminology includes the following:

• Monotheism (belief that there is only one God)
• Tritheism (understanding the Father, Son, and Holy Ghost as distinct Gods)
• Polytheism (worship of, or belief in, more than one God)
• Henotheism (worship of one God without denying the existence of other Gods; also called Monolatry)
• Trinitarianism (belief that God consists of three Persons in one substance)
• Social Trinitarianism (belief that the oneness of the three Persons is not one of substance but is social in nature [e.g., unity of thought, etc.])
• Modalism (belief that there is only one God that does not exist as three separate Persons but rather manifests itself in three different "modes" [i.e., as Father, Son, or Holy Ghost])

Usually the very same people who are pressing the case that Mormons are polytheists are some stripe of Evangelical Christians who claim to be monotheists. But Trinitarians are not Monotheists by definition (just ask a Jew or Muslim).

The facts that the LDS do not believe the Father, Son and Holy Ghost are one in substance, and believe in deification/theosis (that humans may eventually become deified and become partakers in the divine nature), has been used to paint Mormons as polytheists. When we examine the technical terminology above, though, it becomes clear that a key point of demarcation is worship versus acknowledgment of existence. If members of the Church worshiped an extensive pantheon like the Greeks or Romans, then the label would be appropriate. In the context of doctrinal differences over the relationship among the Father, Son, and Holy Ghost, however, or the doctrine of deification (which is a profoundly Christian doctrine and not just a Mormon one), use of the word "polytheistic" as a pejorative is both inaccurate and inappropriate.

Instead of using a single-word label, one must actually articulate the belief (using fully-developed sentences or paragraphs). The single-word label that will adequately describe the full breadth of LDS thought on the nature of God has yet to be coined.

Human deification and monotheism

The Bible contains language indicating human beings can put on the divine nature and be called "gods" (see John 10:33, 34; Ps. 82:6, Deut. 10:17, etc.). They are instructed to become one with Jesus just as he is one with his Father. The key point to realize is that any existence of other beings with godly attributes has no effect on who Latter-day Saints worship. According to Jeff Lindsay, a popular LDS online apologist:

We worship God the Father in the name of Jesus Christ - not glorious angels or Abraham or Moses or John the Baptist, no matter how great they may be in the kingdom of heaven as sons of God who have become "like Christ" (1 Jn 3:2). The only reasonable definition of polytheism requires that plural gods be worshiped - but the beings that Christ calls "gods" are not who we worship at all. In terms of worship, we are properly called monotheists.

Additionally, there is abundant evidence of deification being taught by various commonly accepted Christians. If belief in theosis makes one a polytheist, many Christians would have to be so labeled - including such figures as C. S. Lewis and John Calvin. Clearly, this is not the way in which the term "polytheist" is normally used, but critics of the Church are often willing to be inconsistent if the Church can be made to look alien or "unchristian."

"Monotheism" is sufficiently broad to include the kind of oneness enjoyed by the Father, Son and Holy Spirit, as well as that promised to those who become one with them when fully sanctified.

Response to claim: The "Traditional Christian Christ" is "Creator of All Things." The "Mormon Christ" "Was Created; Spirit Brother of Lucifer"

The author(s) of Watchman Fellowship: Church of Jesus Christ of Latter-day Saints Profile make(s) the following claim:

The "Traditional Christian Christ" is "Creator of All Things." The "Mormon Christ" "Was Created; Spirit Brother of Lucifer."

Author's sources:

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

Much of this is false. Jesus was not created in LDS theology. Jesus is also the Creator in LDS theology: "he shall be called Jesus Christ, the Son of God, the Father of heaven and earth, the Creator of all things from the beginning; and his mother shall be called Mary" (Mosiah 3꞉8). Latter-day Saints, like the early Christians, reject the creedal doctrine of creatio ex nihilo (creation out of nothing).

Question: Do Latter-day Saints ("Mormons") consider Jesus to be the brother of Satan?

We believe Jesus is the divine Son of God and that Satan is a fallen angel, but that God is the Father of all

Some Christians claim that since Latter-day Saints consider Jesus and Satan to be "brothers" in the sense that they have the same Father, that this lowers the stature of Christ, or elevates that of Satan. Some go so far as to imply that the LDS "really" worship or revere Satan, and are thus not true "Christians."

Jesus, Satan, and all humanity share God the Father as their spiritual sire. However, moral agency led Jesus to obey God the Father perfectly and share fully in the Father's divine nature and power. The same agency led Satan to renounce God, fight Jesus, and doom himself to eternal damnation. The remainder of God's children—all of us—have the choice to follow the route chosen by Satan, or the path to which Christ invites us and shows the way.

Divine parenthood gives all children of God potential; Christ maximized that potential, and Satan squandered it.

To choose the gospel of Jesus Christ and the grace that attends it will lead us home again. If we choose to follow Satan's example, and refuse to accept the gift of God's Only Begotten Son, our spiritual parentage cannot help us, just as it cannot help dignify or ennoble Satan.

In December 2007 the Church issued the following press release on this issue:

Like other Christians, we believe Jesus is the divine Son of God. Satan is a fallen angel.

As the Apostle Paul wrote, God is the Father of all. That means that all beings were created by God and are His spirit children. Christ, however, was the only begotten in the flesh, and we worship Him as the Son of God and the Savior of mankind.

Latter-day Saints do not believe the extra-biblical doctrines which surround many Christians' ideas about God, such as expressed by the Nicene Creed

LDS doctrine does not subscribe to traditional creedal trinitarianism. That is, the LDS do not believe the extra-biblical doctrines which surround many Christians' ideas about God, such as expressed by the Nicene Creed. Specifically, the LDS do not accept the proposition that Jesus Christ and the Holy Spirit are "of one substance (homoousios) with the Father," as the Nicene Creed declares.

Rather, LDS doctrine teaches that God the Father is physically and personally distinct from Jesus Christ, His Only Begotten Son. The Father is understood to be the literal father of His spirit children.

LDS believe that Jesus Christ's role is central to our Heavenly Father's plan. Christ is unique in several respects from all other spirit children of God:

• Jesus was and is perfect
• Jesus is God (See John 1:1-2, Hebrews 1:6, 1 Nephi 11:16–26, D&C 76:13).
• Jesus is the Creator (See John 1:3, Hebrews 1:1–6, Mosiah 3:3, Helaman 14:12, Moses 2:1).
• Jesus obeyed the Father in all things (See 3 Nephi 11:11).
• Jesus was chosen and foreordained to be the Redeemer (See Isaiah 43:11, Mosiah 13:28–34, 3 Nephi 9:15, Moses 4:2).
• Jesus is the Mediator between God and humanity (See John 14:6, 1 Timothy 2:5, Hebrews 8:5, 2 Nephi 2:28, D&C 76:69).
• Jesus was "the Only Begotten"—only He, of all God's children, had a physical inheritance in His body from God the Father. All other mortals have two mortal parents, and Satan and his followers never receive physical bodies at all. (See John 1:14, John 3:16, John 14:3, Jacob 4:11, Alma 12:33–34).

It is technically true to say that Jesus and Satan are "brothers," in the sense that both have the same spiritual parent, God the Father

God the Father also had many other spirit children, created in His image and that of His Only Begotten. These children include all humans born on the earth. Some of God's children rebelled against Him, and contested the choice of Jesus as Savior. (See D&C 76:25–27). The leader of these children was Lucifer, or Satan. Those spirit children of God who followed Satan in his rebellion against Christ are sometimes referred to as "demons," or "devils." (See Moses 4:1–4, Abraham 3:24–28).

Thus, it is technically true to say that Jesus and Satan are "brothers," in the sense that both have the same spiritual parent, God the Father.

Cain and Abel were also brothers, and yet no Bible reader believes that they are spiritual equals or equally admirable

However, critics do not provide the context for the idea that Christ and Lucifer were brothers. Cain and Abel were also brothers, and yet no Bible reader believes that they are spiritual equals or equally admirable. In a similar way, Latter-day Saints do not believe that Jesus and Satan are equals. The scriptures clearly teach the superiority of Jesus over the devil and that Michael (or Adam) and Lucifer (Satan) and their followers fought against each other (See Revelation 12:7-8) to uphold the plan of the Father and the Son.

Finally, while it is true that all mortals share a spiritual parent with Jesus (and Satan, and every other spiritual child of God), we now have a different, more important relationship with Jesus. All of God's children, save Jesus, have sinned and come short of the glory of God (Romans 3:23). In sinning, they abandon and betray their divine heritage and inheritance. Only through Jesus can any mortal return home to God the Father. This return becomes possible when a sinner is born again, and adopted by Christ, who becomes the spiritual father to those whom He redeems. (See Romans 8:14–39.)

Critics also ignore the Biblical references that imply that Satan is one of the "sons of God." (See Job:16, Job 2:1)

Cautionary Note to Members

Elder M. Russell Ballard cautioned members of the Church:

We occasionally hear some members refer to Jesus as our Elder Brother, which is a true concept based on our understanding of the premortal life with our Father in Heaven. But like many points of gospel doctrine, that simple truth doesn't go far enough in terms of describing the Savior's role in our present lives and His great position as a member of the Godhead. Thus, some non-LDS Christians are uncomfortable with what they perceive as a secondary role for Christ in our theology. They feel that we view Jesus as a spiritual peer. They believe that we view Christ as an implementor for God, if you will, but that we don't view Him as God to us and to all mankind, which, of course, is counter to biblical testimony about Christ's divinity…

Now we can understand why some Latter-day Saints have tended to focus on Christ's Sonship as opposed to His Godhood. As members of earthly families, we can relate to Him as a child, as a Son, and as a Brother because we know how that feels. We can personalize that relationship because we ourselves are children, sons and daughters, brothers and sisters. For some it may be more difficult to relate to Him as a God. And so in an attempt to draw closer to Christ and to cultivate warm and personal feelings toward Him, some tend to humanize Him, sometimes at the expense of acknowledging His Divinity. So let us be very clear on this point: it is true that Jesus was our Elder Brother in the premortal life, but we believe that in this life it is crucial that we become "born again" as His sons and daughters in the gospel covenant.

Early Christian Evidence

An anti-Mormon protester at October 2002 LDS General Conference does little to help others understand LDS doctrine properly.

The early Ante-Nicene Church father Lactantius wrote:

Since God was possessed of the greatest foresight for planning, and of the greatest skill for carrying out in action, before He commenced this business of the world,--inasmuch as there was in Him, and always is, the fountain of full and most complete goodness,--in order that goodness might spring as a stream from Him, and might flow forth afar, He produced a Spirit like to Himself, who might be endowed with the perfections of God the Father... Then He made another being, in whom the disposition of the divine origin did not remain. Therefore he was infected with his own envy as with poison, and passed from good to evil; and at his own will, which had been given to him by God unfettered, he acquired for himself a contrary name. From which it appears that the source of all evils is envy. For he envied his predecessor, who through his steadfastness is acceptable and dear to God the Father. This being, who from good became evil by his own act, is called by the Greeks diabolus: we call him accuser, because he reports to God the faults to which he himself entices us. God, therefore, when He began the fabric of the world, set over the whole work that first and greatest Son, and used Him at the same time as a counselor and artificer, in planning, arranging, and accomplishing, since He is complete both in knowledge, and judgment, and power...

Many things he here taught are not considered "orthodox" by today's standards. However, Lactantius was definitely orthodox during his lifetime. Amazingly, many things here correspond to LDS doctrine precisely in those areas that are "unorthodox." For example,

1. "He produced a Spirit like to Himself," namely Christ. Christ, in this sense, is not the "co-equal," "eternally begotten," "same substance" "persona" of the later creeds.
2. "Then he made another being, in whom the disposition of the divine origin did not remain." God made another spirit who rebelled and who fell from his exalted status. He is the diabolus.
3. Christ is the "first and greatest Son." Not the "only" son.
4. Lastly, since the diabolus and Christ are both spirit sons of God, they are spirit brothers.

Response to claim: The "Mormon Christ" is "Begotten Sexually, by God the Father"

The author(s) of Watchman Fellowship: Church of Jesus Christ of Latter-day Saints ProfileItemShort make(s) the following claim:

The "Traditional Christian Christ" is "Begotten Miraculously, of the Holy Spirit." The "Mormon Christ" is "Begotten Sexually, by God the Father."

Author's sources:

FAIR's Response

Fact checking results: This claim is false

There is no LDS doctrine on the method of Jesus' conception, save to say He is literally God's son. In LDS doctrine, "the virgin [Mary]...is the mother of the Son of God, after the manner of the flesh....she was carried away in the Spirit; and after she had been carried away in the Spirit for the space of a time" she bore Jesus, the Son of God (see 1 Nephi 11꞉18-19).

Question: Do Latter-day Saints believe that Mary was still a virgin when Jesus was born?

Latter-day Saints believe in the virgin birth

It is claimed that Latter-day Saints believe Jesus was conceived through sexual intercourse between God the Father and Mary, and that Mary therefore was not a virgin when Jesus was born. It is also claimed that Latter-day Saints reject the "Evangelical belief" that "Christ was born of the virgin Mary, who, when the Holy Ghost came upon her, miraculously conceived the promised messiah."

Often used as evidence are a handful statements from early LDS leaders, such as Brigham Young, that directly or indirectly support this idea. However, such statements do not represent the official doctrine of the Church. The key, official doctrine of the Church is that Jesus is literally the son of God (i.e., this is not a symbolic or figurative expression), and Mary was a virgin before and after Christ's conception.

At the annunciation, Mary questioned the angel about how she could bear a child: "How shall this be, seeing I know not a man?" (Luke 1:34; the expression "know" in the Greek text is a euphemism for sexual relations). Nephi likewise described Mary as a virgin (1 Nephi 11:13-20), as did Alma₁ (Alma 7:10).

Latter-day Saints believe Jesus was the Only Begotten of the Father in the flesh

Latter-day Saints do believe that Jesus Christ was literally the Son of God, not the son of Joseph or even the son of the Holy Ghost. (see 2 Ne 25꞉12 and D&C 93꞉11) As Ezra Taft Benson stated,

[T]he testimonies of appointed witnesses leave no question as to the paternity of Jesus Christ. God was the Father of His fleshly tabernacle, and Mary, a mortal woman, was His mother. He is therefore the only person born who rightfully deserves the title “the Only Begotten Son of God.”

The Church does not take an official position on this issue

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Statements about matters about which there is no official doctrine

J. Reuben Clark	This is one of many issues about which the Church has no official position. As President J. Reuben Clark taught under assignment from the First Presidency: Here we must have in mind—must know—that only the President of the Church, the Presiding High Priest, is sustained as Prophet, Seer, and Revelator for the Church, and he alone has the right to receive revelations for the Church, either new or amendatory, or to give authoritative interpretations of scriptures that shall be binding on the Church.... When any man, except the President of the Church, undertakes to proclaim one unsettled doctrine, as among two or more doctrines in dispute, as the settled doctrine of the Church, we may know that he is not "moved upon by the Holy Ghost," unless he is acting under the direction and by the authority of the President. Of these things we may have a confident assurance without chance for doubt or quibbling.
Harold B. Lee	Harold B. Lee was emphatic that only one person can speak for the Church: All over the Church you're being asked this: "What does the Church think about this or that?" Have you ever heard anybody ask that question? "What does the Church think about the civil rights legislation?" "What do they think about the war?" "What do they think about drinking Coca-Cola or Sanka coffee?" Did you ever hear that? "What do they think about the Democratic Party or ticket or the Republican ticket?" Did you ever hear that? "How should we vote in this forthcoming election?" Now, with most all of those questions, if you answer them, you're going to be in trouble. Most all of them. Now, it's the smart man that will say, "There's only one man in this church that speaks for the Church, and I'm not that one man." I think nothing could get you into deep water quicker than to answer people on these things, when they say, "What does the Church think?" and you want to be smart, so you try to answer what the Church's policy is. Well, you're not the one to make the policies for the Church. You just remember what the Apostle Paul wrote to the Corinthians. He said, "For I determined not to know any thing among you, save Jesus Christ, and him crucified" (1 Corinthians 2:2). Well now, as teachers of our youth, you're not supposed to know anything except Jesus Christ and Him crucified. On that subject you're expected to be an expert. You're expected to know your subject. You're expected to have a testimony. And in that you'll have great strength. If the President of the Church has not declared the position of the Church, then you shouldn't go shopping for the answer.
First Presidency	This was recently reiterated by the First Presidency (who now approves all statements published on the Church's official website): Not every statement made by a Church leader, past or present, necessarily constitutes doctrine. A single statement made by a single leader on a single occasion often represents a personal, though well-considered, opinion, but is not meant to be officially binding for the whole Church. With divine inspiration, the First Presidency...and the Quorum of the Twelve Apostles...counsel together to establish doctrine that is consistently proclaimed in official Church publications. This doctrine resides in the four “standard works” of scripture (the Holy Bible, the Book of Mormon, the Doctrine and Covenants and the Pearl of Great Price), official declarations and proclamations, and the Articles of Faith. Isolated statements are often taken out of context, leaving their original meaning distorted. In response to a letter "received at the office of the First Presidency of the Church of Jesus Christ of Latter-day Saints" in 1912, Charles W. Penrose of the First Presidency wrote: Question 14: Do you believe that the President of the Church, when speaking to the Church in his official capacity is infallible? Answer: We do not believe in the infallibility of man. When God reveals anything it is truth, and truth is infallible. No President of the Church has claimed infallibility. There is more material on official doctrine in the Church in this link.
References	Notes

What the Church has not taken a position on is how the conception took place, despite speculations by various early Church leaders

The canonized scriptures are silent on how the conception took place—even Nephi's detailed vision of then-future Messiah is veiled during the part where Mary conceives (1 Nephi 11:19).

Some early leaders of the Church felt free to express their beliefs on the literal nature of God's Fatherhood of Jesus' physical body

For example, Brigham Young said the following in a discourse given 8 July 1860:

"...[T]here is no act, no principle, no power belonging to the Deity that is not purely philosophical. The birth of the Saviour was as natural as are the births of our children; it was the result of natural action. He partook of flesh and blood—was begotten of his Father, as we were of our fathers."

Jesus shared God's genetic inheritance without necessarily requiring a sexual act to combine that inheritance with Mary's mortal contribution

But are these types of statements official Church doctrine, required for all believing Latter-day Saints to accept? No—they were never submitted to the Church for ratification or canonization. (See General authorities' statements as scripture.)

Critics have noted that this statement, and others like it, can be read to indicate there was sexual intercourse involved in the conception of Jesus. Regardless of this speculation--which goes beyond the textual data--Brigham Young's view may be seen by some contemporary Latter-day Saints as correct in that Jesus was literally physically the Son of God, just as much as any children are "of our fathers." Modern science has discovered alternative methods of conceiving children--e.g., in vitro "test tube" babies--that don't involve sexual intercourse. Thus, though processes such as artificial insemination were unknown to Brigham and thus likely not referenced by his statements, it does not necessarily follow from a modern perspective that the conception had to come about as the result of a literal sexual union. It is certainly not outside of God's power to conceive Christ by other means, while remaining his literal father. (Put another way, Jesus shared God's genetic inheritance, if you will, without necessarily requiring a sexual act to combine that inheritance with Mary's mortal contribution).

Ezra Taft Benson taught:

He was the Only Begotten Son of our Heavenly Father in the flesh—the only child whose mortal body was begotten by our Heavenly Father. His mortal mother, Mary, was called a virgin, both before and after she gave birth. (See 1 Nephi 11:20.)

Benson's emphasis is on both the literalness of Jesus' divine birth, and the fact that Mary's virginal status persisted even immediately after conceiving and bearing Jesus.

Church leaders' statements on the literal paternity of Christ were often a reaction to various ideas which are false

• they disagreed with the tendency of conventional Christianity to deny the corporeality of God. They thus insisted that God the Father had a "natural," physical form. There was no need, in LDS theology, for a non-physical, wholly spirit God to resort to a mysterious process to conceive a Son.
• they disagreed with efforts to "allegorize" or "spiritualize" the virgin birth; they wished it understood that Christ is the literal Son of God in a physical, "natural" sense of sharing both human and divine traits in His makeup. This can be seen to be a reaction against more "liberal" strains in Christianity that saw Jesus as the literal son of Mary and Joseph, but someone endowed with God's power at some point in His life.
• they did not accept that the Father, Son, and Holy Ghost were of one "essence," but rather believed that they are distinct Personages. Thus, it is key to LDS theology that Jesus is the Son of the Father, not the Holy Ghost. To a creedal, trinitarian Christian, this might be a distinction without a difference; for an LDS Christian it is crucial.

Bruce R. McConkie said this about the birth of Christ:

God the Father is a perfected, glorified, holy Man, an immortal Personage. And Christ was born into the world as the literal Son of this Holy Being; he was born in the same personal, real, and literal sense that any mortal son is born to a mortal father. There is nothing figurative about his paternity; he was begotten, conceived and born in the normal and natural course of events, for he is the Son of God, and that designation means what it says.

In the same volume, Elder McConkie explained his reason for his emphasis:

"Our Lord is the only mortal person ever born to a virgin, because he is the only person who ever had an immortal Father. Mary, his mother, "was carried away in the Spirit" (1 Ne. 11:13-21), was "overshadowed" by the Holy Ghost, and the conception which took place "by the power of the Holy Ghost" resulted in the bringing forth of the literal and personal Son of God the Father. (Alma 7:10; 2 Ne. 17:14; Isa. 7:14; Matt. 1:18-25; Luke 1:26-38.) Christ is not the Son of the Holy Ghost, but of the Father. (Doctrines of Salvation, vol. 1, pp. 18-20.) Modernistic teachings denying the virgin birth are utterly and completely apostate and false.

Note that McConkie emphasized the literal nature of Christ's divinity, his direct descent from the Father, and the fact that the Holy Ghost was a tool, but not the source of Jesus' divine Parenthood.

Harold B. Lee was clear that the method of Jesus' conception had not been revealed, and discouraged speculation on the matter

Harold B. Lee said,

We are very much concerned that some of our Church teachers seem to be obsessed of the idea of teaching doctrine which cannot be substantiated and making comments beyond what the Lord has actually said.

You asked about the birth of the Savior. Never have I talked about sexual intercourse between Deity and the mother of the Savior. If teachers were wise in speaking of this matter about which the Lord has said but very little, they would rest their discussion on this subject with merely the words which are recorded on this subject in Luke 1:34-35: "Then said Mary unto the angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God."

Remember that the being who was brought about by [Mary's] conception was a divine personage. We need not question His method to accomplish His purposes. Perhaps we would do well to remember the words of Isaiah 55:8-9: "For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts."

Let the Lord rest His case with this declaration and wait until He sees fit to tell us more.

Response to claim: The "Traditional Christian Christ" is "Not Married."The "Mormon Christ" is "Married with Children"

The author(s) of Watchman Fellowship: Church of Jesus Christ of Latter-day Saints Profile make(s) the following claim:

The "Traditional Christian Christ" is "Not Married."The "Mormon Christ" is "Married with Children."

Author's sources:

FAIR's Response

Fact checking results: This claim is false

Some early LDS believed Jesus may have been married; the Church has no doctrine on this position. The scriptures do not tell us if Jesus was married or not.

Question: Do Latter-day Saints believe Jesus Christ was married?

Mormons don't officially believe that Jesus was married

The easy answer is that no, Mormons don't officially believe that Jesus was married. In fact, there is no official Church doctrine on this issue. Individual members are free to believe as they wish concerning this matter. (Some believe that He was married; others believe He wasn't. Most members are open to believe either way.)

Do many Latter-day Saints believe that Jesus was married?

Since eternal marriage is one of the ordinances required to achieve exaltation, many Latter-day Saints do indeed believe that Jesus Christ was married. The question is: What is it about Jesus being married that would make Him less of our Lord and Savior? Yet, Latter-day Saints are accused of not being Christian because of such beliefs.

William Phipps, Professor of Religion and Philosophy at Davis and Elkins College in West Virginia, wrote an article and a book declaring his belief that the Lord Jesus Christ was married. Are all Presbyterians not Christians on account of Reverend Phipps' beliefs, or do different standards exist for Evangelicals than for those "Satanic cultists," the "Mormons?" Perhaps those who make such accusations would counter that it is just Phipps who is not a Christian, on account of his belief that Jesus Christ was married. But again, why would they damn all Latter-day Saints because some Latter-day Saints believe something that is not official LDS doctrine?

The Bible is silent on the issue of Jesus' marital state

The Bible is silent on the issue of Jesus' marital state, and there has been no modern revelation stating he was or was not married. This leaves the issue an open question. Some Latter-day Saints believe he was married, but the Church has no position on the subject. This question was addressed by Charles W. Penrose in the September 1912 issue of the official Church magazine, the Improvement Era:

Question 2: Do you believe that Jesus was married?

Answer: We do not know anything about Jesus Christ being married. The Church has no authoritative declaration on the subject.

Several early Latter-day Saint leaders believed Jesus was married and preached this from the pulpit

Several early LDS leaders believed Jesus was married, and said so from the pulpit on occasion. Here is one example from Apostle Orson Hyde:

Now there was actually a marriage [at Cana (John 2:1–11)]; and if Jesus was not the bridegroom on that occasion, please tell who was. If any man can show this, and prove that it was not the Savior of the world, then I will acknowledge I am in error. We say it was Jesus Christ who was married, to be brought into the relation whereby he could see his seed (Isaiah 53:10), before he was crucified. "Has he indeed passed by the nature of angels, and taken upon himself the seed of Abraham, to die without leaving a seed to bear his name on the earth?" No. But when the secret is fully out, the seed of the blessed shall be gathered in, in the last days; and he who has not the blood of Abraham flowing in his veins, who has not one particle of the Savior's in him, I am afraid is a stereotyped Gentile, who will be left out and not be gathered in the last days; for I tell you it is the chosen of God, the seed of the blessed, that shall be gathered. I do not despise to be called a son of Abraham, if he had a dozen wives; or to be called a brother, a son, a child of the Savior, if he had Mary, and Martha, and several others, as wives; and though he did cast seven devils out of one of them, it is all the same to me.

Joseph Fielding Smith apparently believed that Jesus had been married

Joseph Fielding Smith apparently believed that Jesus had been married, and that He had children. In a 1963 letter to Elder Smith (then President of the Quorum of the Twelve), J. Ricks Smith asked for clarification on a question he had concerning the marital and paternal status of Jesus:

Burbank, California March 17, 1963

President Joseph Fielding Smith 47 East South Temple Street Salt Lake City 11, Utah

Dear President Smith:

In a discussion recently, the question arose, "Was Christ married?" The quote of Isaiah 53:10 was given, which reads,

Yet it pleased the Lord to bruise him; he hath put Him to grief: when thou shalt make his soul and offering for sin, he shall see His seed, he shall prolong His days, and the pleasure of the Lord shall prosper in his hand.

What is meant by "he shall see his seed"? Does this mean that Christ had children?

In the Temple ceremony we are told that only through Temple marriage can we receive the highest degree of exaltation and dwell in the presence of our Heavenly Father and Jesus Christ. Christ came here to set us the example and, therefore, we believe that he must have been married. Are we right?

Sincerely,

J. Ricks Smith 1736 N. Ontario Street Burbank, California

In a written response (on the same letter), Elder Smith indicated his feelings on the matter—both in the positive. Placing an asterisk next to the words "His seed" in the letter, at the bottom of the letter Elder Smith wrote:

*Mosiah 15:10-12 Please Read Your Book of Mormon!

Placing two asterisks next to the words "he must have been married," at the bottom of the letter Elder Smith wrote:

**Yes! But do not preach it! The Lord advised us not to cast pearls before swine!

Apparently Elder Smith believed that the married state of Jesus was true, but that it should not be preached to others.

There has never been any revelation or official statement on the subject on behalf of the Church

Even though several leaders have expressed positive opinions on the subject, there has never been any revelation or official statement on the subject on behalf of the Church.

Dale Bills, a spokesman for the Church, said in a statement released Tuesday, 16 May 2006:

The belief that Christ was married has never been official church doctrine. It is neither sanctioned nor taught by the church. While it is true that a few church leaders in the mid-1800s expressed their opinions on the matter, it was not then, and is not now, church doctrine.

Response to claim: The "Traditional Christian Christ" is "Atoned for Sin by Death on the Cross." The "Mormon Christ" is "Atoned by Sweating Blood in Gethsemane"

The author(s) of Watchman Fellowship: Church of Jesus Christ of Latter-day Saints Profile make(s) the following claim:

The "Traditional Christian Christ" is "Atoned for Sin by Death on the Cross." The "Mormon Christ" is "Atoned by Sweating Blood in Gethsemane"

Author's sources:

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

This is false. Latter-day Saints believe that Jesus' atoning sacrifice began in the Garden of Gethsemane, and was completed by his death on the cross. Furthermore, Jesus' entire perfect life formed part of his offering and mission in our behalf. }}

Members of the Church of Jesus Christ and the symbol of the cross

Jump to details:

• Why do the Latter-day Saints not wear or use the cross?
• Do Latter-day Saints believe that Christ suffered on the cross?
• Was the cross just a pole?

Response to claim: The "Traditional Christian Christ" "Justifies the Ungodly." The "Mormon Christ" "Requires Godliness before Justification"

The author(s) of Watchman Fellowship: Church of Jesus Christ of Latter-day Saints Profile make(s) the following claim:

The "Traditional Christian Christ" "Justifies the Ungodly." The "Mormon Christ" "Requires Godliness before Justification."

Author's sources:

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

The authors here regard their late, rather idiosyncratic brand of conservative Protestant Christianity to be the same as "traditional" Christian views. But, in fact, there have been multiple Christian views on this point throughout history.

In LDS doctrine, one is initially justified by the receipt of the Holy Ghost at baptism (see Moses 6꞉60). This requires faith in Christ, repentance, and baptism. The Book of Mormon contains account of wicked, ungodly individuals receiving this blessing prior to any change in behavior (see Mosiah 27꞉8-31; Alma 36.) Even in these critics' theology one must "do something" to be justified: accept Christ. }}

Question: What can the writings of early Christians tell us about how to receive salvation in Jesus Christ?

Here are a few examples of what the early Church fathers taught on salvation:

Justin Martyr (AD 110–165)

Justin said:

“works deliverance from death to those who repent of their wickedness and believe upon Him.” (Ante-Nicene Fathers 1:249, chap 100, Dialogue with Trypho)

“by our works also to be found good citizens and keepers of the commandments, so that we may be saved with an everlasting salvation.” (Ante-Nicene Fathers 1:185, chap. 65, First Apology of Justin)

"But there is no other [way] than this,-to become acquainted with this Christ, to be washed in the fountain spoken of by Isaiah for the remission of sins; and for the rest, to live sinless lives." (ANF 1:217, chap. 44, Dialogue with Justin)

“Christ has come to restore both the free sons and the servants amongst them, conferring the same honour on all of them who keep His commandments” (Ante-Nicene Fathers 1:267, chap 134, Dialogue with Trypho)

Irenaeus

Irenaeus said:

“But He taught that they should obey the commandments which God enjoined from the beginning, and do away with their former covetousness by good works, and follow after Christ.” (Irenaeus, Against Heresies, book 4, chap. 12, Ante-Nicene Fathers 1:476)

“God has always preserved freedom, and the power of self-government in man, while at the same time He issued His own exhortations, in order that those who do not obey Him should be righteously judged (condemned) because they have not obeyed Him; and that those who have obeyed and believed on Him should be honoured with immortality.” (Ante-Nicene Fathers 1:480, Against Heresies 15)

“God, who stands in need of nothing, takes our good works to Himself for this purpose, that He may grant us a recompense of His own good things, as our Lord says: "Come, ye blessed of My Father, receive the kingdom prepared for you. For I was an hungered, and ye gave Me to eat: I was thirsty, and ye gave Me drink: I was a stranger, and ye took Me in: naked, and ye clothed Me; sick, and ye visited Me; in prison, and ye came to Me."[Mat. 25:34]” (Irenaeus Against Heresies, book 4, Ante-Nicene Fathers 1:486)

“And when we come to refute them, we shall show in its fitting-place, that this class of men have been instigated by Satan to a denial of that baptism which is regeneration to God, and thus to a renunciation of the whole[Christian] faith.” (Ante-Nicene Fathers 1:331, Irenaeus Against Heresies, Chap. 21)

Clement of Alexandria

Clement said:

“Being baptized, we are illuminated. Illuminated, we become sons...This work is variously called grace, illumination, perfection, and washing. Washing, by which we cleanse away our sins. Grace, by which the penalties accruing to transgressions are remitted. Illumination, by which that holy light of salvation is beheld, that is, by which we see God clearly.” (Clement of Alexandria, Ante-Nicene Fathers E 2:215)

“Straightway, on our regeneration, we attained that perfection after which we aspired. For we were illuminated, which is to know God.” (Clement of Alexandria, Ante-Nicene Fathers E 2:215)

Theophilus

Theophilus said:

“The things proceeding from the waters were blessed by God, that this also could be a sign of men being destined to receive repentance and remission of sins, through the water and bath of regeneration-as many as come to the truth and are born again” (Theophilus, Ante-Nicene Fathers E 2:101)

Response to claim: The "Traditional Christian Christ" is "Offers Full Salvation Unconditionally." The "Mormon Christ" "Offers Full Salvation Only on Conditions"

The author(s) of Watchman Fellowship: Church of Jesus Christ of Latter-day Saints Profile make(s) the following claim:

The "Traditional Christian Christ" is "Offers Full Salvation Unconditionally." The "Mormon Christ" "Offers Full Salvation Only on Conditions."

Author's sources:

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

The authors here regard their late, rather idiosyncratic brand of conservative Protestant Christianity to be the same as "traditional" Christian views. But, in fact, there have been multiple Christian views on this point throughout history.

The critics' theology does not offer salvation without any conditions: it requires that one accept Jesus. Latter-day Saints likewise believe that one must accept Jesus' sacrifice—those who do so sincerely will keep the conditions which the scriptures require: faith in Christ, repentance, baptism, being born again of the Spirit, and enduring to the end. }}

Question: How does the Latter-day Saint view of the Atonement compare to the evangelical Christian view?

The way that evangelical Christians view the Mormon approach to the atonement

It is claimed that the Latter-day Saints view of the Atonement is as follows:

1. The atonement "provides everyone with a general resurrection and cancellation of the consequences of Adam's transgression;"
2. It "took place primarily in the Garden of Gethsemane;"
3. It "was possible before Christ had died and was raised;"
4. The atonement "is not complete unless the individual demonstrates total obedience."

The four positions of the Christian theory, which by definition must be correct, are:

1. The atonement "provides for the salvation of only those who have faith in Christ;"
2. It "took place on the cross alone;"
3. It "was possible only after Christ's death;"
4. It "is complete for the believer by the grace of God."

The Latter-day Saint meaning of "salvation" is different than the evangelical Christian meaning of the word

As is so frequently done, the critics here are attempting to compare apples and oranges. They are contrasting "resurrection" on the LDS side with "salvation" on the other side. They are contrasting "cross only" with "garden and cross." They are rejecting the possibility of the Israelites having any knowledge whatever of the works of the future Messiah, and therefore being saved by their faith in the future Messiah. And do they really want to contrast "obedience" to the Gospel with the "grace of God?" Does God require nothing at all of us after that grace has entered our life? The Lord had something to say about those who cry Lord, Lord, but do not what He says. The restoration of the Gospel through the Prophet Joseph Smith actually makes the two positions most compatible, at least from the perspective of the members of the Church of Jesus Christ. It is really only the critics who have a problem reconciling the two positions. The LDS position is a broader concept, based on further light and knowledge, i.e., revelation from God.

The Latter-day Saints teach a principle of exaltation, beyond the ordinary salvation mentioned by evangelical critics, which makes both systems compatible on the first point. Salvation is a free gift of grace provided for by the atoning death and resurrection of the Savior; however, the specific type of resurrection is based on one's own life activity: we will be judged according to our works; (John 5꞉29) Jesus Christ is the "author of eternal salvation unto all them that obey him." (Hebrews 5꞉9) The "Great Commission" of Jesus to the Apostles at the end of Matthew says that they are "to teach them to observe all things whatsoever I have commanded you." (Matthew 28꞉20) The word 'primarily' in the second point of differences opens up the door for reconciling the two positions on the issue of Gethsemane vs. Calvary. As has been seen, there is no such issue for the Latter-day Saints: the atonement begins in the Garden (or before creation, 'before the foundations of the world were laid'), and ends on the Cross (or perhaps is still continuing, with Christ continuing to intercede for us with the Father).

Latter-day Saints basically agree that until the atonement and resurrection had actually taken place, there was no opportunity for anyone

The Latter-day Saints basically agree with the third critical position point, in the sense that until, or unless, the atonement and resurrection had actually taken place, there was no opportunity for anyone, before or after that event, to receive the benefits of it. All this really means however is that there was no resurrection prior to the resurrection of the Savior Himself, and, therefore, no possibility of anyone being brought back into the presence of God the Father. Heaven was only a dream until the atonement and resurrection made its attainment a real possibility. As for the forgiveness of sins: since it is based on the atonement by Jesus Christ, that could be accomplished, because of the foreknowledge of the Father: He knew that His Son would follow through with the Atonement, thereby redeeming all from the individual effects of the Fall. The belief in the possibility of receiving a forgiveness of one's sins prior to the birth and death of the Savior is also contingent upon the belief in Prophets being 'truly' called of God. One must believe that God can really and truly call to His service an individual and proclaim to them what will be in the future. If we believe with Paul that the "gospel was preached beforetime to Abraham," or that the "Israelites were baptized to God in a cloud," we must do so completely. If the gospel was preached to them, then we have to admit that they were, at least to some degree, taught about the future Savior and His atoning sacrifice. We must believe that, not only would He not leave their souls in hell, but that He would make a way possible for them to confess their sins and repent of them. If this is true, then a certain amount of salvation was possible before the birth of the Savior. However, it still required His atonement and resurrection to make the fullness of that salvation possible.

Latter-day Saint accept that the atoning sacrifice of the Savior was an act of grace

The fourth position point deals with the principle of grace, which Latter-day Saints accept, if understood properly. The atoning sacrifice of the Savior was an act of grace; no one forced Him to go through with it; nor did we, on the basis of anything we had done, merit its occurrence. Christ atoned for the sin of Adam, and for our individual sins, because He loved us. But we have to accept it if it is going to be meaningful in our lives. All will receive that aspect of the atonement that applies to the resurrection of the body; only those who accept Jesus Christ and follow His commandments are going to receive the fullest benefits of that sacrifice.

Notes