13. “If Ye Love Me, Keep My Commandments”

In reply to the chapter, “Secrets, Surprises, and Perils of God-Making

Pages 177, lines 1-18

All of the charges in this section concerning the plurality of wives were stated in the book before:

1. Polygamy was a secret teaching until the time of Joseph Smith’s death.

See comments about page 142, lines 12-13.

2. “Polygamy was an essential step on the path to ‘Godhood.’ ”

See comments about page 34, line 14 and page 148, lines 17-18.

3. Only the elite members of the LDS Church knew of the teaching during Joseph Smith’s lifetime.

It is impossible to determine how many in Nauvoo knew about plural marriage. On page 220, lines 12-19 the book quotes from two rank and file members who knew Joseph Smith was teaching plurality of wives. However, the authors did not include this information here in their text.

4. It was eight years after Joseph Smith’s death before polygamy was publicly announced.

That is true, because about that time the practice was being extended to many other worthy members of the LDS Church.

5. It took thirty-two years before the revelation became scripture.

It would be more correct to say that it took that long to become canonized scripture. The authors know that official pronouncements by the LDS First Presidency have the effect of scripture without being printed in a volume.

6. Polygamy now has been taken away.

Yes, at the direction of the one who had commanded it in the first place—the Lord.

7. The average Mormon is deprived of “godhood” by not being permitted to practice this doctrine.

As I have already shown, plural marriage—having been ex- pressly forbidden by God as a practice in His Church today—is not essential in achieving exaltation. See comments about page 34, line 14 and page 148, lines 17-18.

Page 177, lines 19-23

Here the book quotes a statement by “President Joseph Fielding Smith” to the effect that without plural marriage Latter-day Saints “could never be exalted” (}D 21:10).

Joseph Fielding Smith was the tenth president of the LDS Church, serving in that capacity from 1970 to 1972. The reader might think, then, that the statement was made in recent times. The quote is actually from Joseph Fielding Smith’s father, known as Joseph F. Smith, who led the LDS Church from 1901 to 1918. However, he gave the talk in 1879, twenty-one years before he became LDS Church president. Since this was during the height of plural marriage, such a statement would be in keeping with those times. See comments about page 34, line 14, and about page 148, lines 17-18, for earlier discussion.

Page 177, lines 24-29

“Are there other essentials for godhood that are not being honestly explained to Mormon members by the leaders of the Church . . . ? Are there perils and problems that are not being fully disclosed that could catch the average Mormon by surprise?”

The LDS prophets have been the first to admit that there is more to accomplish here and hereafter in attaining godhood than we are aware of. LDS doctrine teaches, “We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the kingdom of God” (Ninth Article of Faith).

To charge the LDS leaders with dishonesty because they admit they do not know all that lies ahead in the next world is unfair, especially since LDS doctrine explains more about the next life than is found elsewhere.

Page 178, lines 19-22

“So there is much more to the ‘restored gospel’ than Joseph Smith knew himself. There could be . . . some shocking surprises along this path in the hereafter. Neither the Bible nor the Book of Mormon speak of this path; indeed they both condemn the very idea.”

All along the book has told us that there is no path in the hereafter, including lines 22-23 of this page. How, then, can Mormons be surprised “along a path” that isn’t even supposed to exist? However, there is a path. What did Christ mean when he taught, “Strait is the gate, and narrow is the way [path], which leadeth unto life, and few there be that find it” (Matt. 7:14)? One of the main Book of Mormon stories is Lehi’s dream of the tree of life which speaks of a “strait and narrow path” (I Nephi 8:20-23). The words “path” and “way” are used over and over in scripture.

Page 178, last 3 lines

“The Bible offers eternal life as a free gift that can be received by simple faith here and now. “

The book refers to John 5:24 to make this point, failing to point out that the same apostle wrote, “For this is the love of God, that we keep his commandments”, and “All unrighteousness issin” (I John 5:3, 17; emphasis added). How can the book fault Latter-day Saints because their goal is to keep God’s commandments and overcome unrighteousness?

Page 178, last line and page 179, first line

“The moment we open our heart to Christ he comes in, ” the authors paraphrase Rev. 3:20.

This statement ignores the previous verse, which says, “Be zealous therefore, and repent,” and the following verse, which says, “To him that overcometh will I grant to sit with me in my throne.”

Page 178, last line, to page 179, line 3

“The moment we open our hearts to Christ He comes in according to His promise, and by the witness of the Holy Spirit within we ‘know [present knowledge] that we have [present possession] eternal life.’ “

The authors have paraphrased I John 5:13 to come up with the foregoing conclusion, ignoring verse 3 in the same chapter which says, “For this is the love of God, that we keep his commandments,” and verse 17, “All unrighteousness is sin.”

The authors’ continuous insistence on being saved instantaneously by accepting Christ is perhaps due to not understanding the purposes of life which LDS doctrine explains. We are on the earth to be proven and to gain experience. In LDS thought, this is a direction and a goal that may eventually be achieved.

Page 179, lines 4-31

The book points out that the LDS path “is so endless and so difficult that no one can be sure he will ever reach the hoped-for ‘eternal life. ‘ ”

From LDS doctrine Church members know that by serving others and keeping God’s commandments it is possible to attain the goal because of the grace of Christ. They also can have through the Spirit, the assurance that they will attain eternal life. Faith and repentance are gifts from Him that also make personal effort possible. The authors are the ones who misunderstand the grace of Christ, when they say no one can be perfect and that good works will never bring eternal life. Grace, plus the gospel ordinances, plus the righteous life will bring eternal life.

Page 179, lines 7-10

“President Kimball says, ‘All transgressions must be cleansed [by temple rituals and good deeds], all weaknesses must be overcome . . . ‘ “

The addition of the authors’ own words in brackets has completely changed the meaning of the sentence. It is sincere repentance that cleanses, and in LDS doctrine this has to be done prior to going to the temple.

Page 179, last 4 lines, to page 180, line 21

Again the book insists on its interpretation of the “Masonic connection” with the LDS Church.

See remarks in connection with page 127, lines 13-15.

Page 180, lines 22-31

The book now gives two points of doctrine and claims them to be LDS:

1. The gods under God could vote him out.
2. God is not a Lawgiver, since laws pre-date God.

The first statement is not LDS doctrine. Latter-day Saints who believe godhood is attainable do not equate this with Godhead, which belongs to God the Father, Jesus Christ and the Holy Ghost.

With regard to the second statement, since both God and laws are eternal (without beginning or end) it is pointless in asking which came first, God or eternal laws. Latter-day Saints certainly consider God the Lawgiver to all his children.

Page 181, lines 9-21

The book quotes a well-known LDS author who speculated that God gained his status by persistent effort.

The footnote is obviously a printer’s error because no such statement could be found in the entire chapter. The quote may be accurate, but it certainly does not represent official LDS doctrine. If every statement by every LDS leader is examined, contradictions and nondoctrinal ideas can be found. Church leaders are entitled to their own opinions like everyone else.

Official doctrine in the LDS church is determined by canonization of scripture and official statements by the First Presidency or the prophet himself when he speaks for God. The authors apparently do not understand this and often quote individual Church leaders as it suits their purposes.

Page 181, line 22

The authors are giving a good argument for the LDS perspective on the history of man when they say, “This same fantasy {men working to become gods] has been expressed in thousands of myths since the dawn of history. ”

LDS doctrine explains why certain truths (which the authors would probably consider as included in “myths”) are found scattered throughout different religious groups, often in garbled form. It is because some have retained fragments of basic concepts handed down from Adam and Eve, who had the Gospel of Christ.

Page 181, line 31 to page 182, line 7

Here we have another attempt at connecting ceremonies, sacred to Latter-day Saints, with the occult.

See explanations with chapter 9.

Page 182, lines 8-30

The LDS doctrinal claim of “eventually becoming worthy” is again criticized because the authors believe “every true Christian has instant access into the Father’s presence through prayer.”

Prayer may bring answers from God and bring a person closer to Him, but this closeness is not achieved in a single event.

Since Christ’s sinlessness is an accepted fact (that is, it is believed by almost every Christian), the LDS person now concentrates on God’s expectation of his mortal children in fulfilling their eternal destiny, Helping people do this is the goal of the LDS Church. If the authors’ insistence on immediate salvation is typical of most Christian thought, then their book is a testimonial that there really was a need for a Restored Gospel of Christ.

If all that was needed for salvation were Christ’s sacrifice, he could have lived a perfect life and died for our sins without having given any commandments. In fact, it would eliminate the need for scripture.

We must, of course, believe in Christ and pray to God to know him, but that is only a partial requirement.

Page 182, lines 31-32

To argue for “instant access” to God in this life (line 28) the authors quote Paul (2 Cor. 5:8) as describing “this transition through death as ‘absent from the body and . . . present with the Lord.’ “

The ellipses are for the words “to be,” which the authors edited out because it puts being with God in the future. They left out the next two verses, “Wherefore we labor, that, whether present or absent, we may be accepted of him. For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done,whether it be good or bad. ” (Emphasis added.)

Page 182, lines 32-36

I Cor. 15:52 and I Thes. 4:17 are amalgamated to suggest that the Lord’s sudden acceptance after death of a person who merely believes is scriptural.

These verses do refer to the resurrection, but not only for believers, but for all mankind. The verses do not suggest that worthiness in the lives of people is unnecessary or that effort and works after death are not needed.

Page 183, line 2 to page 184, line 29

At Mormon temple preparation seminars the candidate is in for a perplexing disappointment and will not learn anything about the secrets of the temple. And he will be told “you’ll learn that in the temple.”

Actually these seminars tell more facts about the temple than The God Makers ever reveals. Nevertheless, LDS thought is that the temple is the place where you may learn the full aspects about the temple. The book once again gives an anonymous undocumented testimonial that is filled with doctrinal errors.

Page 183, lines 11-14

“Death oaths.”

See explanation in connection with page 13, lines 16-18.

Page 184, lines 36-37

The book says it is LDS doctrine that it would take a few trillion years to reach perfection.

This is not so. LDS doctrine actually teaches that some ancient prophets such as Abraham are already gods (D&C 132:29).

Page 185, lines 3-5

“The awesome responsibility for [one’s] own salvation rests upon [the individual, claim the Latter-day Saints].”

See discussion with page 53, line 36.

Page 185, lines 6-7

“Nothing less than 100 percent perfection [in this lifetime] will do.”

LDS people are encouraged to work toward perfection. LDS doctrine does not teach that achieving less than 100 percent perfection in this life disqualifies a person from attaining eternal life. The emphasis is on moving in the right direction. Perfection can be attained in the next life but the process must be started in this life if one has the opportunity. If you are striving along the right road, you can get there.

Page 185, lines 11-29

“There are over 4300 [commandments] in Mormonism. “

The authors quote a talk by LDS President Spencer W. Kimball, and they insert on their own those words we are now considering. If an LDS writer has used such a figure, the authors did not document it nor is it LDS doctrine.

Page 186, lines 5-8 “

“[Doubting Latter-day Saints] remain Mormons in name only, for social reasons. As for the coveted ‘Godhood, ‘ they’ve got enough problems just being humans without aiming for that. Their conscience tells them it just isn’t possible. “

Have the authors taken a survey? Where is the promised documentation?

This is a prime example of the continuous generalizations in the book.

Earlier the book claimed that many get “too deeply [into Mormonism] to turn back.”

The book in maintaining many Latter-day Saints aren’t aiming for godhood also contradicts page 52, line 29 that says Latter-day Saints have an “ambition to be a god.”

Page 186, lines 8-10

“Credit card to eternity,” is the description the book prefers to give the certificate Latter-day Saints call the temple recommend.

LDS temples are perhaps among the few places on earth where high moral worthiness is a requirement to enter. To qualify, a Latter-day Saint has an annual interview with his bishop and one higher ecclesiastical leader, at which time questions are asked, but not exactly the ones the book states.

The temple interview questions given in the book are partly accurate. There are questions to determine abstinence from alcohol, tobacco, tea, and coffee. Habit-forming beverages are discouraged by LDS leaders; however, members are not asked about their use of “cola” drinks, as the book claims. Other questions deal with sustaining local and general leadership of the Church, participation in meetings, honesty, moral cleanliness, and the payment of tithes. The book omits mention of two questions. One asks if the individual feels worthy in every way to go to the House of the Lord, placing the responsibility with the person being interviewed. Another asks if he is willing to keep the temple covenants.

Page 186, lines 22-23

“[A Latter-day Saint must not] associate with apostate groups (non-Mormons) and [must have] no ‘anti-Mormon literature’ (anything that questions Mormonism) in his home. “

In their temple recommend interviews. Latter-day Saints are not asked what they read or if they associate with non-Mormons, but are asked whether they belong to or support any apostate Mormon group, which, of course, could lead to forfeiture of LDS membership.

Page 186, lines 23-26

“To think critically for oneself is not only discouraged by the Mormon hierarchy but is considered to be inspired by the Devil.”

This is not documented and is not true, but if it were, it would be hard to explain why Utah leads the nation or is near the top in just about every educational category.

Some recent evidence shows that as education increases among Latter-day Saints, so does religious commitment. This correlation of religious commitment and education varies in non-LDS groups. In some, religious commitment decreases as education increases. (Church News, October 16, 1983, p. 3. The accompanying chart reproduced from this article shows this increased religious activity for LDS members as education increases.)

LDS CHURCH ACTIVITY AND EDUCATION

 

Page 186, lines 26-29

“No Latter-day Saint, no matter how ‘worthy’ in his own or his Church’s eyes, is perfectly obeying all [the thousands of commandments]. “

Apart from the fiction of 4,300 commandments as discussed in connection with page 185, lines 11-29, this is a true statement. LDS bishops are encouraged to tell those they interview for temple worthiness that the questions represent minimum requirements and not maximum expectations.

Page 186, line 32 to page 187, line I

“The desire for the annual ‘Temple Recommend’ is so great that it bends the truth and dulls consciences. What indescribable joy for the Mormon [who having been] approved for another year [receives what is like] a credit card to eternity [which] breeds a self-righteous pride that is almost immune to the normal pangs of conscience. ”

My experiences as a bishop and as a member of a stake presidency indicate just the opposite. Most of the temple-goers are the members with the greatest amount of humility. Almost every one of the hundreds I have interviewed has volunteered to the effect, “I’m not perfect; I need to do some improving.” See comments about page 186, lines 26-29 and page 50, line 31, for applicable earlier responses.

Page 187, line 2 to page 188, line 9

The book’s version of what happens in a temple is not accurate. Most of these points have previously been discussed. A few additional clarifications are made here. See commentary about page 106, line 30.

Page 188, line 10 to page 190, line 8

From an alleged but undocumented conversation with “Jim and Judy” the authors repeat, “[The temple garment] is like wearing a rabbit’s foot. It is superstition.”

In these lines the book again mocks the sacred LDS garment, using disrespectful, sarcastic and light-minded explanations. See comments about page 106, line 30.

Page 190, line 9 to page 192, line 32

The book tries to make “that occult connection again.”

The authors keep plowing the same ground, but are in the wrong field. See explanations with chapter nine.

Page 190, lines 13 to 21

“On a recent speaking tour in Brazil, Ed Decker dressed himself in the Mormon temple costume to show . . . what it looked like, unaware of the effect it would have. When he came out on the stage . . . the audience took one frightened look at him and panicked. . . . That was how he learned that the high priests of the satanic Macumba cult wear white costumes almost identical to Mormon temple clothing. “

Is there no limit to impropriety? Anyone who has studied about the Macumba worshippers would detect no similarities between their practices—involving witch doctors, animal sacrifices, and hypnotic trances—and LDS beliefs. On the other hand the Macumbas use some Christian symbols such as the cross and they worship Mary. (See Encyclopedia Britannica [1974] Vol. VI, p. 466.)

Page 191, lines 10 and II

“The Bible says that we are known in) our fruits . . . not by magic signs.”

From where in the Bible do the authors make the above paraphrase? When it comes to “fruits of the gospel” (Matt. 7:16), one can make an impressive list in behalf of the LDS Church. See statistical section XII in the “Overview.”

It is interesting that the authors here paraphrase Paul’s words from Gal. 5:22-23 which state that the fruit of the spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness and temperance. Surely one cannot maintain that these are attainable merely by believing. Effort is required.

Page 191, lines 24-30

“The Jewish temple at Jerusalem (after which Mormon temples are supposedly fashioned) had a veil so heavy that it took many priests to raise it. “

LDS temples were not meant to be identical to the Jewish temples. “Fashioned after” does not mean identical or even similar. Latter-day Saints proclaim their temples have Old Testament connections, but the temple functions now are quite different, since the atonement of Christ has become a reality.

Page 192, lines 3 and 4

“[Temple] patrons are told that they will someday have to meet the Mormon ‘God’ [in a certain prescribed manner]. “

Do not almost all Christians believe, as do Latter-day Saints, that they will some day meet God? Is it not reasonable to expect that God will prescribe the manner of that meeting? The temple does not speak of a different Mormon “God.” This is the book’s addition.

Page 192, lines 17-20

“[Temple goers wear] the Luciferian fig-leaf apron which God rejected.”

Neither the temple account nor the biblical account (which are very similar) say God rejected the fig leaves. Both the temple narration and the biblical account proclaim that God also gave them a coat of skins (Gen. 3:7). (See comments about page 134, line 30 and page 75, line 15, for previous remarks.)

Page 192, lines 24-32

Temple goers are warned they will be in Satan’s power.

The book claims that Satan’s warning in the temple ceremony that those who do not keep temple covenants will be in Satan’s power means that all temple goers are satanic, since they cannot possibly keep those covenants.

Contrary to the book’s claims, every temple covenant can be achieved in mortality. The LDS covenants are not demands, but rather pledges to live by noble standards while at the same time striving to achieve higher moral behavior in this life and the life to come. One such covenant is “to observe the law of strict virtue and chastity.” (James E. Talmage, The House of the Lord, p. 100.) Is this satanic? The temple covenants are not promises to be perfect, but promises to make perfection a goal to seek (Matt. 5:48).