Difference between revisions of "Criticism of Mormonism/Books/One Nation Under Gods/Chapter 17"

(→‎379 601n22(PB) - Did President Hinckley actually "confess" that Latter-day Saint do not believe in the same 'Jesus' in which non-LDS Christians believe?)
(→‎378, 601n18-21 (PB) - The book presents a table contrasting "Mormon Beliefs About Jesus" with "Christian Beliefs About Jesus")
Line 102: Line 102:
 
*{{b|1|Peter|2|24}}, {{b||Colossians|1|20}}, {{b||Romans|5|8-9}}, {{b|2|Corinthians|5|17-20}}, {{b||Hebrews|10|12}}
 
*{{b|1|Peter|2|24}}, {{b||Colossians|1|20}}, {{b||Romans|5|8-9}}, {{b|2|Corinthians|5|17-20}}, {{b||Hebrews|10|12}}
 
}}
 
}}
−
{{:Jesus Christ/The "Mormon" vs. the "Christian" Jesus}}
+
{{:Question: Do Latter-day Saints believe in a "different" Jesus than "mainstream" Christians?}}
  
 
====379 601n22(PB) - Did President Hinckley actually "confess" that Latter-day Saint do ''not'' believe in the same 'Jesus' in which non-LDS Christians believe?====
 
====379 601n22(PB) - Did President Hinckley actually "confess" that Latter-day Saint do ''not'' believe in the same 'Jesus' in which non-LDS Christians believe?====

Revision as of 20:33, 6 December 2014

  1. REDIRECTTemplate:Test3

Contents

Response to claims made in "Chapter 17: Is Mormonism Christian"


Claims made in "Chapter 16: Mormon Racism: Black Is Not Beautiful"
A FAIR Analysis of:
One Nation Under Gods
A work by author: Richard Abanes
 Claims made in "Chapter 18: Cover-Ups, Conspiracies, and Controversies"

375 epigraph (PB) - Gordon B. Hinckley is listed as "President, Mormon Church"

The author(s) of One Nation Under Gods make(s) the following claim:

Gordon B. Hinckley is listed as "President, Mormon Church"

FAIR's Response

  • There is no church called the "Mormon Church."
  • Perhaps in this epigraph to a chapter entitled "Is Mormonism Christian?", the author wished to avoid stating the true name of the Church: The Church of Jesus Christ of Latter-day Saints?

375, n3 (PB) - The author presents his second significant reason that people join the Church as "the long-held Mormon notion that Latter-day Saints are innately better than non-Mormons"

The author(s) of One Nation Under Gods make(s) the following claim:

The author presents his second significant reason that people join the Church as "the long-held Mormon notion that Latter-day Saints are innately better than non-Mormons."

Author's sources: Joseph Fielding Smith, Doctrines of Salvation, vol. 1, 236.

FAIR's Response

  •  The author's claim is false
  • This claim actually originated with the Tanners. The author also quotes the Tanner's primary source. See: Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 27.( Index of claims ).
  • Unsurprisingly, there is no mention of gaining a testimony of the Book of Mormon mentioned among the many reasons the author presents for joining the Church—the reason most Latter-day Saints themselves would give.

Question: Are Latter-day Saints ("Mormons") taught to look down upon or reject those who are not of their faith?

Mormons have always been taught that a dismissive attitude toward the beliefs or faith of others is sinful

The attitude that one ought to look down upon or reject those who are not of their faith is an abhorrent one. Members of the Church, of course, do not always live up to these high standards. But, there can be no doubt as to what the standards are:

What does the Lord expect of us as Latter-day Saints? What does He expect of me as a member of this Church...There is no room in the heart of a Latter-day Saint for bitterness, for unkindness, for animosity to any other of the sons and daughters of God. They may not be of our faith, but we owe them an obligation to treat them as sons and daughters of our Father in Heaven. [1]

Mormons have always been taught that a dismissive attitude toward the beliefs or faith of others is sinful. (Indeed, the Book of Mormon condemns in the strongest terms those who adopt such an attitude: Alma 31:16-19, Alma 31:27-35).

Joseph Smith: "We should gather all the good and true principles in the world and treasure them up, or we shall not come out true 'Mormons'"

Said Joseph Smith:

Have the Presbyterians any truth? Yes. Have the Baptists, Methodists, etc., any truth? Yes. They all have a little truth mixed with error. We should gather all the good and true principles in the world and treasure them up, or we shall not come out true "Mormons." [2]

Gordon B. Hinckley: "There is no room for arrogance in our lives. There is no room for conceit in our lives. There is no room for egotism in our lives"

Warned President Gordon B. Hinckley:

There is no room for arrogance in our lives. There is no room for conceit in our lives. There is no room for egotism in our lives. We must be humble before the Lord. He has so declared, and if we will do it, He will hear our prayers and answer them with a blessing upon our heads. [3]

Of the specific conceit which some claim they are taught, President Hinckley said:

Be respectful of the opinions and feelings of other people. Recognize their virtues; don't look for their faults. Look for their strengths and their virtues, and you will find strength and virtues that will be helpful in your own life. [4]

It's hard to see how looking for "strengths and...virtues" in non-members to help an LDS member's own life constitutes ignoring or deprecating all non-believers.

President Hinckley further said:

There is no need in any land for conflict between diverse groups of any kind. Let there be taught in the homes of people that we are all children of God, our Eternal Father, and that as surely as there is fatherhood, there can and must be brotherhood. [5]

He denounced bad feelings and behavior toward non-Mormons:

Why do any of us have to be so mean and unkind to others? Why can't all of us reach out in friendship to everyone about us? Why is there so much bitterness and animosity? It is not a part of the gospel of Jesus Christ. We all stumble occasionally. We all make mistakes. I paraphrase the words of Jesus in the Lord's Prayer: "And forgive us our trespasses, as we forgive those who trespass against us."

∗       ∗       ∗

There is no end to the good we can do, to the influence we can have with others. Let us not dwell on the critical or the negative. Let us pray for strength; let us pray for capacity and desire to assist others. Let us radiate the light of the gospel at all times and all places, that the Spirit of the Redeemer may radiate from us. [6]

Members and non-members have the same status before God. This does not support the idea that members are to "hold themselves aloof."

Ezra Taft Benson: "God, the Father of us all uses the men of the earth, especially good men, to accomplish his purposes"

God, the Father of us all uses the men of the earth, especially good men, to accomplish his purposes. It has been true in the past, it is true today, it will be true in the future. [7]

President Benson then quoted Elder Orson F. Whitney from 1928:

Perhaps the Lord needs such men on the outside of His Church to help it along. They are among its auxiliaries, and can do more good for the cause where the Lord has placed them, than anywhere else…God is using more than one people for the accomplishment of His great and marvelous work. The Latter-day Saints cannot do it all. It is too vast, too arduous for any one people…They [other churches] are our partners in a certain sense. [8]

Joseph Fielding Smith: "the Lord would pour out his blessings and his Spirit upon all people and use them to accomplish his purposes"

Joseph Fielding Smith discussed the prophecy in Joel that God would pour out his spirit "upon all flesh":

Now, my brethren and sisters, I am not going to confine this prophecy [Joel 2:28-29] to the members of the Church. The Lord said he would pour out his Spirit upon all flesh. That does not mean that upon all flesh the Holy Ghost should be sent, and that they should be participants in the blessings which those are privileged to receive who have been baptized and endowed and become members of the Church; but the Lord would pour out his blessings and his Spirit upon all people and use them to accomplish his purposes....

There has never been a step taken..., in discovery or invention, where the Spirit of the Lord (that is, the Spirit of which Joel spoke, the Light of Christ, not the Holy Ghost!) was not the prevailing force, resting upon the individual, which caused him to make the discovery or the invention. The world does not understand that, but it is perfectly clear to me; nor did the Lord always use those who have faith, nor does he always do so today. He uses such minds as are pliable and can be turned in certain directions to accomplish his work, whether they believe in him or not. [9]

M. Russell Ballard: "I encourage you to build personal, meaningful relationships with your nonmember friends and acquaintances"

I encourage you to build personal, meaningful relationships with your nonmember friends and acquaintances...If they are not interested in the gospel, we should show unconditional love through acts of service and kindness, and never imply that we see an acquaintance only as a potential convert...We must not reserve our kindness and affection only for our fellow members. We must be sensitive and not oblivious to the feelings of those whose views may differ from ours. Considering the early history of the Church in these latter days, unkindness or indifference toward others should be abhorrent to members of the Church. I bear my testimony that "God is no respecter of persons"; we should follow his example in all of our associations with our fellowmen. [10]

David B. Haight: "we are commanded to do what to many is a more difficult commandment—to love all, even enemies, and to go beyond the barriers of race or class or family relationships"

Besides loving God, we are commanded to do what to many is a more difficult commandment—to love all, even enemies, and to go beyond the barriers of race or class or family relationships. It is easier, of course, to be kind to those who are kind to us— the usual standard of friendly reciprocity.

Then are we not commanded to cultivate genuine fellowship and even a kinship with every human being on earth? Whom would you bar from your circle? We might deny ourselves a nearness to our Savior because of our prejudices of neighborhood or possessions or race—attitudes that Christ would surely condemn. Love has no boundary, no limitation of good will. [11]

Jeffrey R. Holland: "I testify that no one of us is less treasured or cherished of God than another"

Brothers and sisters, I testify that no one of us is less treasured or cherished of God than another. I testify that He loves each of us—insecurities, anxieties, self-image, and all. He doesn't measure our talents or our looks; He doesn't measure our professions or our possessions. He cheers on every runner, calling out that the race is against sin, not against each other. I know that if we will be faithful, there is a perfectly tailored robe of righteousness ready and waiting for everyone... [12]

Neal A. Maxwell: "Love is the only answer"

Love is the only answer, as Thomas Merton points out, to the searching question asked by Gandhi when he said: "How can he who thinks he possesses absolute truth be fraternal?" [13]

Russell M. Nelson: "Learn to listen, and listen to learn from neighbors"

Learn to listen, and listen to learn from neighbors. Repeatedly the Lord has said, "Thou shalt love thy neighbour." (Lev. 19:18; Matt. 19:19.) Opportunities to listen to those of diverse religious or political persuasion can promote tolerance and learning. And a good listener will listen to a person's sentiments as well...The wise listen to learn from neighbours. [14]

Brigham H. Roberts: "God raises up wise men and prophets here and there among all the children of men"

While the Church of Jesus Christ of Latter-day Saints is established for the instruction of men; and it is one of God's instrumentalities for making known the truth yet he is not limited to that institution for such purposes, neither in time nor place. God raises up wise men and prophets here and there among all the children of men, of their own tongue and nationality, speaking to them through means that they can comprehend. ... All the great teachers are servants of God; among all nations and in all ages. They are inspired men, appointed to instruct God's children according to the conditions in the midst of which he finds them. [15]


376 (PB) - Did early LDS leaders take a "staunchly anti-Christian stance"?

The author(s) of One Nation Under Gods make(s) the following claim:

Did early LDS leaders take a "staunchly anti-Christian stance"?

Author's sources: No source provided.

FAIR's Response

Question: Did early Mormon leaders consider themselves Christians?

Early Latter-day Saint leaders clearly considered themselves Christians, but condemned the hypocrisy of other Christians who persecuted the Saints

It is also clear that early LDS leaders did not object to Christianity per se—since they clearly considered themselves Christians, this would have been nonsensical. What early Church leaders did object to was the hypocrisy of some Christians, who discarded Christian scripture and principles and lied, misrepresented, persecuted, and visited violence on a Christian group with whom they disagreed: members of the Church of Jesus Christ of Latter-day Saints. The Saints are not unique in this regard; history is full of violent or bigoted men who claimed the sanction of Christ for their mistreatment of others, as victims of crusades, pogroms, shunnings, and inquisitions can bear witness.

Many of the present-day authors who misrepresent the Saints profess to be Christians

It is ironic, but perhaps not surprising, that many present-day authors who attack and misrepresent the Church are likewise Christians. Latter-day Saints understand, however, that such critics are not representative of all Christians. Happily, they are generally a small, if shrill, minority. We reject their tactics without rejecting the Christianity in which they claim to drape it. It is difficult to believe that the Prince of Peace would sanction such tactics.


Question: Did LDS leaders claim that Christians were no longer present on the earth after the apostasy?

Brigham Young: "in the experience of every true Christian who has lived and still lives upon the earth"

Consider these quotes from Brigham Young:

The Gospel of Jesus Christ, as it is given in the Old and New Testaments, the Book of Mormon, the Book of Doctrine and Covenants, and in the experience of every true Christian who has lived and still lives upon the earth, teaches that it is the privilege of every Saint so to live and walk before their God, as to enjoy the light of the spirit of truth from day to day, from week to week, and from year to year, through their whole lives. (Brigham Young, Journal of Discourses 1:233)

The Christian world, I discovered, was like the captain and crew of a vessel on the ocean without a compass, and tossed to and fro whithersoever the wind listed to blow them. When the light came to me, I saw that all the so-called Christian world was grovelling in darkness. (Brigham Young, Journal of Discourses 5:73)

Brigham said that Christians had lost their direction, not that they didn't exist

Notice that Brigham didn't say that there were no Christians, but instead stated that they had lost their direction.

There is a reason that Brigham had a low opinion of those who those who called themselves "Christian" during the early days of the Church. "Christians" were among those who persecuted the Latter-day Saints.


Question: Did Latter-day Saints wish to avoid being classified as Christians?

Early Mormon leaders self-identified as Christians, but condemned Christians who persecuted the Saints as being hypocritical

An argument often used by critics who are attempting to exclude Latter-day Saints from being counted among Christian religions is that the early leaders of the Church "condemned" Christianity. The argument then follows that Latter-day Saints voluntarily separated themselves from being classified as Christian, and should therefore not desire to be included among the family of Christian religions. Among the references critics use to support these assertions are the following:

  • Joseph Smith, History of the Church 5:218.
  • Orson Pratt, "Baptism for the Remission of Sins," The Seer, p. 255.
  • Wilford Woodruff, Journal of Discourses, 2:196.
  • Brigham Young, Journal of Discourses 5:73.
  • Heber C. Kimball, Journal of Discourses 5:89-90.
  • Brigham Young, Journal of Discourses 5:229.
  • John Taylor, Journal of Discourses 2:25.
  • Brigham Young, Journal of Discourses 8:171.
  • Brigham Young, Journal of Discourses 8:199.
  • John Taylor, Journal of Discourses 13:225.
  • Andrew Jenson, Collected Discourses 2:150.
  • B.H. Roberts, The Mormon Doctrine of Deity, p. 116.
  • Bruce R. McConkie, Mormon Doctrine, pp. 132, 246, 269, 314-315.

Early Latter-day Saint leaders were denouncing hypocrisy, not Christianity

One of the major issues that early LDS leaders had with those that professed to be "Christian" was the fact that they were sometimes foremost among the persecutors of the Saints.

Suppose we now notice that part of the world called Christians, that profess to believe the Old and New Testament, King James's translation. They say they believe this Bible, yet if you are in France, Germany, England, in the United States, in the Canadas, in the islands of the sea, or no matter where among the Christian nations, the moment you make it known that you have embraced the Book of Mormon, and that you believe Joseph Smith is a Prophet, they will at once accuse you of throwing away the Bible, they will publish abroad that you have become a "Latter-day Saint," "a Mormon," and consequently have denied the Bible you formerly believed, and have cast it entirely away. What is the reason of this, which I need not undertake to substantiate, for it is a fact that almost every person knows? Now, we ARE believers in the Bible, and in consequence of our unshaken faith in its precepts, doctrine, and prophecy, may be, attributed "the strangeness of our course," and the unwarrantable conduct of many towards this people. (Brigham Young, Journal of Discourses 1:237)

We lived in Illinois from 1839 to 1845, by which time they again succeeded in kindling the spirit of persecution against Joseph and the Latter-day Saints. Treason! treason! treason! they cried, calling us murderers, thieves, liars, adulterers, and the worst people on the earth. And this was done by the priests, those pious dispensers of the Christian religion whose charity was supposed to be extended to all men, Christian and heathen; they were joined by drunkards, gamblers, thieves, liars, in crying against the Latter-day Saints. (Brigham Young, Journal of Discourses 19:61)

Brigham's point was that those who persecuted the Saints were not extending the charity that typically characterized Christianity. This was not a condemnation of Christianity in general, but rather a condemnation of those who professed to be Christian but did not practice Christian principles. Brigham was denouncing hypocrites. Likewise, Joseph F. Smith also denounced such hypocrisy:

I felt to thank God that we still possessed our lives and freedom, and that there was at least some prospect of the homeless widow and her family of little ones, helpless as they were, to hide themselves somewhere in the wilderness from those who sought their destruction, even though it should be among the wild, so-called savage, native tribes of the desert, but who have proved themselves more humane and Christlike than the so-called Christian and more civilized persecutors of the Saints. (Joseph F. Smith, Journal of Discourses 23:74)

The denunciation of hypocrisy among those who professed to be Christians is not a denunciation of Christianity itself. Latter-day Saints certainly identified themselves as Christians during this period of time.


Question: What did early Mormon leaders think of Christians?

George A. Smith: "Christian sympathy was not very strong for the Latter-day Saints. But we feel very thankful to those who did contribute..."

George A. Smith's comments indicate that there was not a general condemnation of Christianity:

Christian sympathy was not very strong for the Latter-day Saints. But we feel very thankful to those who did contribute, and shall ever remember with kindness their generosity towards the Saints. (George A. Smith, Journal of Discourses 13:123)


377, n8(PB) - Did Joseph actually say that all the churches of Christendom "were all wrong" and that Christian ministers "were all corrupt"?

The author(s) of One Nation Under Gods make(s) the following claim:

Did Joseph actually say that all the churches of Christendom "were all wrong" and that Christian ministers "were all corrupt"?

Author's sources: Pearl of Great Price, Joseph Smith History 1:19

FAIR's Response

This claim is also made in Becoming Gods, p. 26

Question: Do Latter-day Saints believe that no genuine Christians exist outside of the Church of Jesus Christ of Latter-day Saints?

Some claim that Joseph Smith's First Vision commits the Latter-day Saints to the view that no genuine Christians existed or exist outside of the Church of Jesus Christ of Latter-day Saints

Critics of the Church point out that Joseph Smith's First Vision told him:

  1. He must join no existing church
  2. They were "all" wrong
  3. "All" their creeds were an abomination
  4. The churches' professors were corrupt.[16]

They argue that this commits the Latter-day Saints to the view that no genuine Christians existed or exist outside of the Church of Jesus Christ of Latter-day Saints. [17]

Latter-day Saints believe that as a result of that institutional apostasy, present-day Christians are the victims, not perpetrators of it

Latter-day Saints believe in a universal institutional apostasy. As a result of that institutional apostasy, present-day Christians are the victims, not perpetrators of it. They or their churches are not responsible for the loss or corruption of doctrines and authority to which they never had access.

Non-LDS Christians are perfectly capable of being "humble followers of Christ," whose remaining errors persist only because they have not yet had the benefit of on-going revelation by authorized servants. They have much that is true and valuable, and if they heed the Holy Ghost, will be guided to an even fuller acceptance of the truth of Christ which can only be known by revelation.

In the Latter-day Saint view, the loss of the apostles and the apostolic authority virtually assured the onset of the apostasy

The Latter-day Saint understanding of "apostasy" is heavily weighted toward the concept of divine authority. In the LDS view, the loss of the apostles and the apostolic authority virtually assured the onset of the apostasy. There is clear biblical evidence that challenges to the apostles' teachings and authority occurred even while they were alive. With the death of the apostles, such efforts would have gone unchecked.

With the loss of authority, error will inevitably creep into religious belief and practice, since only revelation can reveal God's will. Even well-intentioned human reason and study of the scripture has not produced a consensus, but thousands of competing beliefs and denominations.

The Latter-day Saints do not, however, believe that being "wrong" or "corrupt" in some aspects of belief and practice mean that people are not devout or sincere Christians. Likewise, those who may suffer from some false beliefs still have many true and valuable beliefs. Apostasy results in a partial corruption of belief and teaching, not a wholesale loss of all truth.

The Church therefore sees the matter of apostasy as complete organizational apostasy (no denomination retained the authority to act in God's name and definitively establish doctrine) and partial individual apostasy (some individuals fell away from truths they had previously had; others merely inherited a set of beliefs, some of which were true and some false).

The Book of Mormon's description of the last days makes this matter clear:

they have all gone astray save it be a few, who are the humble followers of Christ; nevertheless, they are led, that in many instances they do err because they are taught by the precepts of men. (2 Nephi 28꞉14)

Thus, while corruption is widespread in the pre-Restoration era, there remain a number of "humble followers of Christ"

Yet, even these humble followers still have some error mixed with their truth, because they do not have the benefit of on-going revelation to authorized prophets and apostles.


377 (PB) - Did Joseph claim that all other churches were founded by Satan and part of the "satanic world system"?

The author(s) of One Nation Under Gods make(s) the following claim:

Did Joseph claim that all other churches were founded by Satan and part of the "satanic world system"?

Author's sources: 1 Nephi 13꞉6

FAIR's Response

Question: Do Latter-day Saints believe that the scriptural terms "church of the devil," the "great and abominable church," and the "whore of all the earth" refer to a specific religion?

According to the Book of Mormon, the "great and abominable church" and "whore of all the earth" refers to any organization that opposes the true Church of Jesus Christ

The Church does not teach or endorse the idea that these terms refer to any specific religion or organization. It is clear that in cases where past church authorities have modified this definition through speculation, that the First Presidency has firmly declared those speculations to be in error.

The criticism is based upon references in the Book of Mormon to the "church of the devil," which is referred to as the "whore of all the earth." For example:

And he said unto me: Behold there are save two churches only; the one is the church of the Lamb of God, and the other is the church of the devil; wherefore, whoso belongeth not to the church of the Lamb of God belongeth to that great church, which is the mother of abominations; and she is the whore of all the earth. (1 Nephi 14꞉10)

George Q. Cannon publicly associated the "whore of all the earth" with those that persecuted the Church

Although the scriptures do not associate this "church" with a specific organization or religion, several early 19th century church leaders stated their opinions regarding who they considered the "whore of all the earth." For example, George Q. Cannon publicly associated the "whore of all the earth" with those that persecuted the Church:

And to-day, those who are inciting mobs against this people; those who go to Congress, and incite persecutions against us; those who fulminate threats and frame petitions; those who meet together in conventions; those who gather together in conferences, are those who belong to this "mother of abominations," this "whore of all the earth," and it is through the influence of that accursed whore, that they gather together and marshal their forces in every land against the Latter-day Saints, the Church of the living God.[18]

Heber C. Kimball associated the "whore of all the earth" with the national government

Heber C. Kimball associated the "whore of all the earth" with the national government that failed to help the Saints during their times of persecution:

It is very easy to be seen that the nation that has oppressed us is going down. The Lord revealed to Joseph Smith something about the judgments that await the inhabitants of the earth, and he said in the revelations that the judgments should commence at the house of God. I will read to you parts of the revelations which speak of these things....and that great and abominable church, which is the whore of all the earth, shall be cast down by devouring fire, according as it is spoken by the mouth of Ezekiel the Prophet....[19]

Orson Pratt claimed that it was the founder of the Catholic Church in a publication that was later repudiated by the Church

Orson Pratt, in his 1853-1854 periodical The Seer, claimed that the founder of the Roman Catholic Church was “the Devil, through the medium of Apostates, who subverted the whole order of God” and that they derived their “authority from the Devil....”[20] The Seer, however, never achieved sufficient circulation to propagate this idea through the general Church membership. In fact, The Seer was disowned by the First Presidency in 1865 for containing "doctrines which we cannot sanction."[21]

Main article: Orson Pratt's The Seer repudiated.

Bruce R. McConkie's first edition of Mormon Doctrine associated it with the Catholic Church, before that edition was refuted by the First Presidency

Bruce R. McConkie is credited with promoting the idea within the modern church that the "great and abominable church" was in fact the Roman Catholic Church. The first edition of McConkie's Mormon Doctrine, a book which contained sufficient errors that the First Presidency declared that the book was "not approved as an authoritative book"[22] and that it should not be re-published, contained this rather direct statement:

It is also to the Book of Mormon to which we turn for the plainest description of the Catholic Church as the great and abominable church. Nephi saw this ‘church which is the most abominable above all other churches’ in vision. He ‘saw the devil that he was the foundation of it’ and also the murders, wealth, harlotry, persecutions, and evil desires that historically have been a part of this satanic organization.[23]

The offending language was removed in the second edition of Mormon Doctrine and replaced with language more consistent with the Book of Mormon

When the first edition of Mormon Doctrine went into circulation, the idea that the "great and abominable church" was the Catholic Church became embedded in popular belief, despite the fact that this idea was never sanctioned or preached over the pulpit. A second edition of Mormon Doctrine was eventually released with the offending language regarding the Roman Catholic Church removed. In the second edition, McConkie states:

The titles church of the devil and great and abominable church are used to identify all churches or organizations of whatever name or nature — whether political, philosophical, educational, economic social, fraternal, civic, or religious — which are designed to take men on a course that leads away from God and his laws and thus from salvation in the kingdom of God.[24]

This statement more closely aligns with what the scriptures themselves say, without any additional interpretation. Modern church leaders have stayed close to the definition in the Book of Mormon, by identifying the "great and abominable" church as any organization the leads people away from the Church of Jesus Christ.


377, 600n11-14 (PB) - Did LDS leaders spend 150 years calling Christians "derogatory names" and insulting them?

The author(s) of One Nation Under Gods make(s) the following claim:

Did LDS leaders spend 150 years calling Christians "derogatory names" and insulting them?

Author's sources:

FAIR's Response

Question: Did Latter-day Saints wish to avoid being classified as Christians?

Early Mormon leaders self-identified as Christians, but condemned Christians who persecuted the Saints as being hypocritical

An argument often used by critics who are attempting to exclude Latter-day Saints from being counted among Christian religions is that the early leaders of the Church "condemned" Christianity. The argument then follows that Latter-day Saints voluntarily separated themselves from being classified as Christian, and should therefore not desire to be included among the family of Christian religions. Among the references critics use to support these assertions are the following:

  • Joseph Smith, History of the Church 5:218.
  • Orson Pratt, "Baptism for the Remission of Sins," The Seer, p. 255.
  • Wilford Woodruff, Journal of Discourses, 2:196.
  • Brigham Young, Journal of Discourses 5:73.
  • Heber C. Kimball, Journal of Discourses 5:89-90.
  • Brigham Young, Journal of Discourses 5:229.
  • John Taylor, Journal of Discourses 2:25.
  • Brigham Young, Journal of Discourses 8:171.
  • Brigham Young, Journal of Discourses 8:199.
  • John Taylor, Journal of Discourses 13:225.
  • Andrew Jenson, Collected Discourses 2:150.
  • B.H. Roberts, The Mormon Doctrine of Deity, p. 116.
  • Bruce R. McConkie, Mormon Doctrine, pp. 132, 246, 269, 314-315.

Early Latter-day Saint leaders were denouncing hypocrisy, not Christianity

One of the major issues that early LDS leaders had with those that professed to be "Christian" was the fact that they were sometimes foremost among the persecutors of the Saints.

Suppose we now notice that part of the world called Christians, that profess to believe the Old and New Testament, King James's translation. They say they believe this Bible, yet if you are in France, Germany, England, in the United States, in the Canadas, in the islands of the sea, or no matter where among the Christian nations, the moment you make it known that you have embraced the Book of Mormon, and that you believe Joseph Smith is a Prophet, they will at once accuse you of throwing away the Bible, they will publish abroad that you have become a "Latter-day Saint," "a Mormon," and consequently have denied the Bible you formerly believed, and have cast it entirely away. What is the reason of this, which I need not undertake to substantiate, for it is a fact that almost every person knows? Now, we ARE believers in the Bible, and in consequence of our unshaken faith in its precepts, doctrine, and prophecy, may be, attributed "the strangeness of our course," and the unwarrantable conduct of many towards this people. (Brigham Young, Journal of Discourses 1:237)

We lived in Illinois from 1839 to 1845, by which time they again succeeded in kindling the spirit of persecution against Joseph and the Latter-day Saints. Treason! treason! treason! they cried, calling us murderers, thieves, liars, adulterers, and the worst people on the earth. And this was done by the priests, those pious dispensers of the Christian religion whose charity was supposed to be extended to all men, Christian and heathen; they were joined by drunkards, gamblers, thieves, liars, in crying against the Latter-day Saints. (Brigham Young, Journal of Discourses 19:61)

Brigham's point was that those who persecuted the Saints were not extending the charity that typically characterized Christianity. This was not a condemnation of Christianity in general, but rather a condemnation of those who professed to be Christian but did not practice Christian principles. Brigham was denouncing hypocrites. Likewise, Joseph F. Smith also denounced such hypocrisy:

I felt to thank God that we still possessed our lives and freedom, and that there was at least some prospect of the homeless widow and her family of little ones, helpless as they were, to hide themselves somewhere in the wilderness from those who sought their destruction, even though it should be among the wild, so-called savage, native tribes of the desert, but who have proved themselves more humane and Christlike than the so-called Christian and more civilized persecutors of the Saints. (Joseph F. Smith, Journal of Discourses 23:74)

The denunciation of hypocrisy among those who professed to be Christians is not a denunciation of Christianity itself. Latter-day Saints certainly identified themselves as Christians during this period of time.


378, 601n18-21 (PB) - The book presents a table contrasting "Mormon Beliefs About Jesus" with "Christian Beliefs About Jesus"

The author(s) of One Nation Under Gods make(s) the following claim:

The book presents a table contrasting "Mormon Beliefs About Jesus" with "Christian Beliefs About Jesus."

Author's sources:

FAIR's Response

Question: Do Latter-day Saints believe in a "different" Jesus than "mainstream" Christians?

"Mormon Beliefs About Jesus" versus "Christian Beliefs About Jesus": Mormons worship the Jesus Christ of the Bible

It would be enlightening for any Latter-day Saint to read this description of the "Mormon Jesus" in the left column and see just how much of this is recognizable as church doctrine. The list is taken from page One Nation Under Gods, p. 378 (PB). This claim is repeated in the author's later work Becoming Gods—The "Mormon Jesus" versus the "Traditional Jesus".

The "mainstream Christian" author's misrepresentation of "Mormon Beliefs About Jesus" Jesus Christ, as He is actually viewed by Latter-day Saints For more information...
A literal son (spirit-child) of a god (Elohim) and his wife.
  • Latter-day Saints believe that everyone is a spirit child of Heavenly Father, including Jesus. What is a spirit child? We don't have the details.
  • Our eternal nature was organized into a spirit person, whatever that is. We don't know the details. We don't know the process by which we became a spirit person.
  • The difference between us is that Jesus is divine, while the rest of us are not.
  • Why the emphasis on the word "literal"? Apparently, to once again call attention to the subject of "Celestial Sex."
The elder brother of all spirits born in the pre-existence to Heavenly Father.
  • Latter-day Saints do not claim to know by what method a spirit is "born."
  • Christ is the "eldest," but what this means is also not clear. Is it a question of temporality? (i.e., He came first in time) Is it a rank? Does it describe His relationship to us? We simply don't claim to know, since time is only measured unto man.
  • Latter-day Saints do believe that Christ was not created ex nihilo at some moment; He is eternally self-existent.
A polygamous Jewish male.
  • This is not a belief among Latter-day Saints, and is based entirely upon non-doctrinal statements made by Orson Hyde and Orson Pratt.
  • It is surprising that this claim is still in the paperback edition of One Nation Under Gods. It was, however, removed from Becoming Gods.
One of three gods overseeing this planet.
  • There is only one God. Christ is one of three divine beings in the Godhead. They are one in purpose, not one in person. John 17:3, John 17:20-22
  • Regardless of this, a creedal Christian ought not to have a problem with one God consisting of more than one Person.
Atoned only for Adam's transgression by sweating blood in Gethsemane.
  • This statement is completely false.
  • The Book of Mormon teaches that Christ's sacrifice was "infinite and eternal." (2 Nephi) It could not be exceeded in any sense. Christ suffered for the sins, griefs, and pains of all humanity (Alma 7), whether or not they repent.
  • The benefits of that atonement are restricted if we refuse to do that which He asks of us to accept it (i.e. have faith, repent, be baptized, receive the Holy Ghost, and endure to the end.)
  • Note that this statement was changed in Becoming Gods—The "Mormon Jesus" versus the "Traditional Jesus" to "Atoned only for Adam's transgression, thereby providing the opportunity for us to obtain "eternal life" by our own efforts. The change, however, didn't really do anything to correct this falsehood.
The literal spirit brother of Lucifer.
  • Again, note the emphasis on the word "literal." Latter-day Saints do not consider Jesus in any way to be Satan's "peer."
Jesus' sacrificial death is not able to cleanse some people of all their sins.
  • Latter-day Saints believe that only those who reject the atonement cannot be cleansed from all their sins. If one doesn't accept the atonement, then the atonement can't save him or her. But, that is a reflection on the sinner, and does not imply that Christ's atonement was "not able" to cleanse our sins.
  • This is probably alluding to blood atonement.
  • Jesus Christ Himself taught that blasphemy against the Holy Ghost was an "unforgivable sin." Matthew 12:31-32
There is no salvation without accepting Joseph Smith as a prophet of God.
  • Latter-day Saints believe that there is no salvation without accepting Jesus Christ as our Savior and Redeemer. Salvation is obtained by receiving Jesus and his atoning sacrifice. The statement presented in the book is nonsense. All save the sons of perdition are saved. All will be resurrected.
  • A fullness of salvation requires accepting the words of ALL the prophets--including those who wrote the Bible, and including Joseph Smith.
  • If one believes that you have to accept the Bible witness to be saved, then how can one fault Latter-day Saints for believing that another prophet's witness must also be accepted? LDS doctrine saves infidels and non-Christians in a resurrection of glory, and provides for their evangelization after death.


379 601n22(PB) - Did President Hinckley actually "confess" that Latter-day Saint do not believe in the same 'Jesus' in which non-LDS Christians believe?

The author(s) of One Nation Under Gods make(s) the following claim:

Did President Hinckley actually "confess" that Latter-day Saint do not believe in the same 'Jesus' in which non-LDS Christians believe?

Author's sources: Gordon B. Hinckley. Quoted in "Crown of Gospel is Upon Our Heads," LDS Church News, June 20, 1998, 7.

FAIR's Response

This was no "confession"—President Hinckley was bearing testimony of Christ.

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. [25]

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. [26]

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. [27]

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). [28]

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. [29]


379-380 603n23 (HB) 601n23 (PB) - Did Bruce R. McConkie discourage people from attempting to form a "personal relationship" with Christ?

The author(s) of One Nation Under Gods make(s) the following claim:

*Did Bruce R. McConkie discourage people from attempting to form a "personal relationship" with Christ?
  • McConkie said:

"You have never heard one of the First Presidency or the Twelve...advocate this excessive zeal that calls for gaining a so-called special and personal relationship with Christ..."

Author's sources: Bruce R. McConkie, "Our Relationship with the Lord," BYU Speech, March 2 1982.

FAIR's Response

 Misrepresentation of source

Question: Did Bruce R. McConkie discourage people from attempting to form a "personal relationship" with Christ?

McConkie was discouraging "endless, sometimes day-long prayers, in order to gain a personal relationship with the Savior"

Critics of the Church who claim that Bruce R. McConkie discourages us from having a personal relationship with Church usually omit the following portions of the quote in bold:

And you have never heard one of the First Presidency or the Twelve, who hold the keys of the kingdom, and who are appointed to see that we are not “tossed to and fro, and carried about with every wind of doctrine” (Ephesians 4:14)—you have never heard one of them advocate this excessive zeal that calls for gaining a so-called special and personal relationship with Christ.

You have heard them teach and testify of the ministry and mission of the Lord Jesus, using the most persuasive and powerful language at their command. But never, never at any time have they taught or endorsed the inordinate or intemperate zeal that encourages endless, sometimes day-long prayers, in order to gain a personal relationship with the Savior.

Those who truly love the Lord and who worship the Father in the name of the Son by the power of the Spirit, according to the approved patterns, maintain a reverential barrier between themselves and all the members of the Godhead. [30]


380 - Is the "LDS teaching" that there exists more than one god refuted by the Bible?

The author(s) of One Nation Under Gods make(s) the following claim:

Is the "LDS teaching" that there exists more than one god refuted by the Bible?

Author's sources:

FAIR's Response

Isaiah 43-46 have been misinterpreted by the author in this context.

Mormons, polytheism and the Nicene Creed

Summary: Some non-LDS Christian claim that Latter-day Saints are polytheists because we don't believe the Nicene Creed. Others say Mormons are polytheists because they believe humans can become gods. Is this an accurate characterization of LDS belief?


Jump to details:


380

Claim
  • If the Bible says that "God will share His glory with no one," then how could one hope to become like Him?

Author's source(s)
Response
  • These verses say God will not give his glory to another. That is, God will not cease to be God or decline in glory. But, the scriptures are clear that God will share his glory with others: "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne" (Revelation 3:21).
  • Nature of God/Deification of man

380, 603n25 (HB) 601n25 (PB)

Claim
  • Paul said in the Bible that "the natural (or physical) comes first, then comes the spiritual." Why then, did Brigham Young say that people are "made first spiritual, and afterwards temporal?"

Author's source(s)
Response

381, 603n26 (HB) 601n26 (PB)

Claim
  • The author states: "The Christian gospel is the death, burial, and resurrection of Jesus (1 Cor. 15:1-4)."
  • The Latter-day Saint gospel, by contrast is represented by a statement by George Q. Cannon, who said to have claimed that LDS believe that "evolution of man until he shall become a god" is "the Gospel of Jesus Christ, believed in by the Latter-day Saints."

Author's source(s)
  • George Q. Cannon, Gospel Truth, vol. 1, 9.
Response

383, 601n29

Claim
  • Do LDS dismiss the Bible's teachings "whenever they contradict official LDS beliefs?"

Author's source(s)
  • Bruce R. McConkie, Mormon Doctrine, 764.
Response
  •  Misrepresentation of source: Elder McConkie wrote simply that "The Church uses the King James Version of the Bible, but acceptance of the Bible is coupled with a reservation that it is true only insofar as translated correctly." Thus, the Bible is scripture, but if the translation or transmission of the text has been corrupted, why ought one to accept it?
  • Latter-day Saints may have a different interpretation of the Bible than the author, or his brand of Christianity. What makes his interpretation valid and another invalid? No two Christian denominations believe in all the same biblical readings.
  • Mormonism and the Bible/Inerrancy
  • Mormonism and the Bible/Textual criticism
  • Bible complete and sufficient?/Sola scriptura

383-4, 601n31

Claim
  • Did LDS leaders repeatedly condemn the Bible?

Author's source(s)
  • Orson Pratt, "The Bible and Tradition, without Further Revelation, an Insufficient Guide," Divine Authenticity fo the Book of Mormon—No. 3," December 1, 1850, 47. Reprinted in Orson Pratt, Orson Pratt's Works, vol. 2.
Response

385

Claim
  • Did the Church present itself as a "Christian organization" only by restricing accurate information about LDS beliefs?

Author's source(s)
  • Author's opinion
Response

385, 601n37-38

Claim
  • Was a "faithful Mormon" excommunicated for "accurately" explaining "Mormon doctrines and history?"
  • Did the Church respond that such information had to be suppressed so that the Church could become more "mainstream" Christian?

Author's source(s)
  • T. LaMar Sleight, letter to Michael Barrett. Quoted in Bill McKeever, "Excommunicated for Publicly Discussing Mormon Doctrine?", Mormonism Researched (Summer 1994), 3.
Response

388

Claim
  • Did Gordon B. Hinckely answer questions about LDS doctrine evasively?

Author's source(s)
  • No source provided.
Response

389, 603n45 (HB)

Claim
  • Gordon B. Hinckley said: "None of you need worry because you read something that was incompletely reported. You need not worry that I do not understand some matters of doctrine. I think I understand them thoroughly."

Author's source(s)
  • Gordon B. Hinckley, October 1997 General Conference Address.
Response

389

Claim
  •  Author's quote: "The masking of Mormonism has continued unabated...Mormonism's smoke-screen of words has served to greatly confuse observers..."

Response

391, n53

Claim
  • Have Latter-day Saints attempted to "infiltrate" Christian churches in order to convert entire congregations?

Author's source(s)
  • Rick Branch, "Mormon Church Infiltrates Christianity," Watchman Expositor, vol. 9, no. 3, 7.
Response

393-400 - Is the LDS Church really a "cult"?

The author(s) of One Nation Under Gods make(s) the following claim:

Is the LDS Church really a "cult"?

Author's sources: Various

FAIR's Response

Question: Is The Church of Jesus Christ of Latter-day Saints a "cult"?

Modern Definitions

An anti-Mormon protester at Temple Square during the April 2003 LDS General Conference.

Dictionary.com defines cult as:

- a particular system of religious worship, especially with reference to its rites and ceremonies.

- an instance of great veneration of a person, ideal, or thing, especially as manifested by a body of admirers: the object of such devotion.

- a group or sect bound together by veneration of the same thing, person, ideal, etc. [31]

By modern definitions, the term cult encompasses a group of people sharing the same belief, as well as that of worship; or forms of ceremony. In the past, the word cult held a derogatory connotation by common language speakers. Thus, because the Jews revere Moses, Lutherans revere Martin Luther, Seventh-day Adventists are devoted to the teachings of Ellen G. White, and Christians revere Jesus Christ, all these groups could be considered "cults" by this definition. However, it would seem that even historical usage of the word may have been incorrect.

Historical Usage

An anti-Mormon protester at the 2002 Winter Olympics in Salt Lake City, Utah.

The word “cult” as some speakers have used the term with reference to members of The Church of Jesus Christ of Latter-day Saints (aka “Mormons”) may be understood as more of an opinionated label implying a dislike, misunderstanding, or disagreement with particular religious practices or ideas.

For example, when early Christians were unpopular, uncommon, and powerless they too were labeled as a cult. However, when they later came into common practice and acceptance, they in turn began applying the same label in return to religions with whom they disagreed.

The advantage of common speakers or those opposed to a particular religious sect or idea using the term "cult", is that it tends to have a negative connotation. When the general public hears the term "cult," they do not simply think, "religious group devoted to some person or ideal." Nor, usually, do they think, "religion that has deviated from the beliefs of a parent religion." To many, a "cult" implies a fanatical, probably dangerous, religious group—and it is this image which critics seek to exploit. This is primarily because The term cult as it is sometimes used, often suggests extreme beliefs and bizarre behavior.

Conclusion

By definition, The Church of Jesus Christ of Latter-day Saints is a “cult” because it is a specific system of religious worship, especially with reference to its rites and concepts deity and because it is a sect of Christianity devoted to such a system. The same conclusion can be drawn to any other Christian faith as well as many non-Christian ones. Is the Church a “cult” with regards to extreme beliefs and bizarre behavior? As an organizational whole, no. But extremism tends to exist within many facets of belief.

This new Jewish-Christian party in the eyes of the religious leaders of the time was, at the worst, simply regarded as guilty of minuth (cultism), namely, a variety of Jewish heresy, or rather, Jewish sectarianism...early passages in the Talmud still contain hostile references to the minim (cults), among whom were numbered the Jewish Christians... [32]

Pliny, an early Roman leader also said that Christians were a “superstition, a foreign cult,” and this characterization was re-iterated by two more Roman writers, Tacitus, and Suetonius. Tacitus explained the attacks on Christians as being due to their 'cult' status, and also because “of their hatred toward mankind”. Tacitus also said that they were “an enemy to mankind”, and a “deadly superstition”. Suetonius called the Christians a “mischievous superstition” or, in other words, a cult. [33]

Families sometimes worry when a family member shows an interest in the Church. This worry can stem from fear of indoctrination which could lead to extremism. They can be reassured that The Church of Jesus Christ of Latter-day Saints puts a high value on maintaining and strengthening family relationships. The Church will not baptize children or youth under the age of eighteen without their parents' permission.


400 - The author states that LDS leaders will have to "completely sever its ties with Christianity" in order not to be called a "cult" and gain "legitimacy"

The author(s) of One Nation Under Gods make(s) the following claim:

The author states that LDS leaders will have to "completely sever its ties with Christianity" in order not to be called a "cult" and gain "legitimacy."

Author's sources: *Author's opinion.

FAIR's Response

  • The idea that Latter-day Saints will ever disassociate themselves from Christ is an extremely absurd claim.
  • Absurd claims


Notes

  1. ↑ Gordon B. Hinckley, Meeting, Jakarta, Indonesia, 28 January 2000; cited in Liahona (February 2001): 28.
  2. ↑ History of the Church, 5:517. Volume 5 link
  3. ↑ Gordon B. Hinckley, at a meeting in Winnipeg, Manitoba, Canada, 4 August 1998, cited in Liahona (Aug. 1999): 14.
  4. ↑ Gordon B. Hinckley, cited in Sheri L. Dew, Go Forward with Faith: The Biography of Gordon B. Hinckley (Salt Lake City: Deseret Book, 1996), 536, 576.
  5. ↑ Gordon B. Hinckley, "Four Simple Things to Help Our Families and Our Nations," Liahona (June 1996): 3. off-site
  6. ↑ Gordon B. Hinckley, "The Need for Greater Kindness," General Conference address, 1 April 2006. off-site
  7. ↑ Ezra Taft Benson, Conference Report (April 1972), 49.
  8. ↑ Orson F. Whitney, Conference Report (Aprili 1928), 59.
  9. ↑ Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols., (Salt Lake City: Bookcraft, 1954–56), 176–178. (italics in original)
  10. ↑ M. Russell Ballard, "The Hand of Fellowship," Ensign (November 1988): 28. (emphasis added) off-site
  11. ↑ David B. Haight, "Love All," Ensign (November 1982): 10.off-site
  12. ↑ Jeffrey R. Holland, "The Other Prodigal," Ensign (May 2002): 62.off-site
  13. ↑ Neal A Maxwell, A More Excellent Way: Essays on Leadership for Latter-day Saints, (Salt Lake City: Deseret Book Company, 1967), 31.
  14. ↑ Russell M. Nelson, "Listen to Learn," Ensign (May 1991): 22.off-site
  15. ↑ Brigham H. Roberts, Defense of the Faith and the Saints, 2 vols. (1907), 1:512–513. Vol 1 GL direct link Vol 2 GL direct link
  16. ↑ See JS-H 1꞉19.
  17. ↑ Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 26. ( Index of claims );Bill McKeever and Eric Johnson, Mormonism 101. Examining the Religion of the Latter-day Saints (Grand Rapids, Michigan: Baker Books, 2000), Chapter 6. ( Index of claims ); Watchman Fellowship, The Watchman Expositor (Page 1); La Roy Sunderland, “Mormonism,” Zion’s Watchman (New York) 3, no. 2 (13 January 1838): 6.
  18. ↑ George Q. Cannon, "PREDICTIONS IN THE BOOK OF MORMON, etc.," (April 6, 1884) Journal of Discourses 25:128.
  19. ↑ Heber C. Kimball, "OBSERVANCE OF THE COMMANDMENTS OF GOD," (January 6, 1861) Journal of Discourses 9:131.
  20. ↑ Orson Pratt, The Seer (Washington D.C., April 1854).
  21. ↑ Deseret News (12 August 1865): 373.
  22. ↑ Dennis B. Horne, Bruce R. McConkie: Highlights From His Life & Teachings (Eborn Books, 2000), [citation needed].
  23. ↑ Bruce R. McConkie, Mormon Doctrine [1st edition] (Salt Lake City, UT: Bookcraft, 1958).
  24. ↑ Bruce R. McConkie, Mormon Doctrine, 2nd edition, (Salt Lake City: Bookcraft, 1966), 760. GL direct link
  25. ↑ Gordon B. Hinckley, cited in "Crown of Gospel is Upon Our Heads," LDS Church News, (Saturday, 20 June 1998): 7.
  26. ↑ Gordon B. Hinckley, "Be Not Faithless," Ensign (Apr. 1989): 2.;See also “Words of the Prophet: My Testimony of Christ”, New Era, Apr. 2001. (emphasis added)
  27. ↑ This version of the statement is attributed to President Hinckley in the “Search for the Truth” DVD. A screenshot may be viewed here. (emphasis added)
  28. ↑ Gordon B. Hinckley, "We Look to Christ," Ensign (May 2002): 90.off-site
  29. ↑ Gordon B. Hinckley, "What Are People Asking about Us?," Ensign (Nov. 1998): 70. off-site
  30. ↑ Bruce R. McConkie, "Our Relationship with the Lord," BYU Speeches (2 Mar 1982)
  31. ↑ https://www.dictionary.com/browse/cult?s=t
  32. ↑ Herbert Danbys, "The Jew and Christianity," p. 8.
  33. ↑ Robert Louis Wilken, The Christians as the Romans Saw Them (Yale University Press; 2nd edition, 2003), 22, 49–50, 66. ISBN 0300098391.
Retrieved from "https://www.fairlatterdaysaints.org/answers/index.php?title=Criticism_of_Mormonism/Books/One_Nation_Under_Gods/Chapter_17&oldid=131938"