In reply to the chapter, “Up to Godhood”
Page 34, lines 3-7
“Somehow the ‘seeds of godhood’ that are supposed to be in every human by virtue of being a literal son or daughter of the god of this earth just don’t ‘grow’ without considerable time being spent in secret Mormon temple rituals.”
The temple is one of the few places, if not the only place on earth, where righteousness is a requirement for entrance. The temple is a sacred place where Latter-day Saints not only renew their spiritual commitments, but literally become more Christ-like by doing essential sacraments in behalf of others that they cannot do for themselves, just as Christ through his death on the cross did something for man that he cannot do for himself. More than temple ritual is needed to attain godhood.
Page 34, line 9
“The fine print” of Mormonism is that becoming gods “can’t be done alone, but only in partnership with a spouse to whom one has been married in the temple ‘for eternity.’ “
This idea of needing a mate to attain godhood is reiterated time and time again in all kinds of LDS classes and literature; to say it is the “fine print” is false.
Page 34, line 14
“[Joseph Smith and Brigham Young taught that] only polygamists [may] become gods.”
Why has the book ignored Brigham Young’s statement on the previous page which says, “If it is wrong for a man to have more than one wife at a time, the Lord will reveal it by and by, and He will put it away that it will not be known in the Church” (/D 11:268). This of course became a reality in the LDS Church in 1890.
The authors often quote Bruce R. McConkie when it suits them. Why do they ignore his statement: “Plural marriage is not essential to salvation or exaltation?” (Mormon Doctrine [1976], p. 578) And they ignored, “Plurality of wives was an incident, never an essential” (James E. Talmage, Story and Philosophy ofMormonism, p. 89). This false charge is repeated at least a dozen times throughout the book.
Page 34, line 16
After criticizing President Kimball’s statement that “man can lift himself by his very bootstraps,” the authors feel the LDS President is contradicting himself when he also says that no one becomes a god without a temple marriage.
President Kimball is listing the need for “works” and “ritual” that is designed to encourage eternal progress. The authors seem to feel that the two requirements are inconsistent, whereas the LDS teaching emphasizes both.
Page 34, line 25
Jesus taught “that marriage is only for earth, and not for heaven.”
The actual quote in Matt. 22:30 says, “In the resurrection they neither marry, nor are given in marriage.” It is true that marriages, like many other earthly ordinances, are not performed in heaven, but that does not mean that families will not continue to exist in heaven.
The book does not mention that this is why Mormons do proxy work in temples. Performance of a temple marriage is an earthly ordinance that can carry over into the eternities.
Page 35, lines 12 and 33 and pages 36-39
in line 12 of this page the authors say “zealous” Mormons “must get divorced” if their spouse is not faithful to the Church, and in line 33 they state that an LDS bishop advised someone in these circumstances, “It would be best to get a divorce.”
This is contrary to Church teachings. LDS policy states that bishops should not recommend a divorce (The Bishop’s Guide, 1975).
Also, we again have no documentation of the incidents given con- cerning people who had unhappy marriages and who blame their problems on the LDS Church.
Page 40, line 8
Mormons “never refer to themselves as Christians,” yet in several other places in the book the objection is made that Mormons claim to be Christians. Later in the book criticism is made of Book of Mormon people calling themselves Christian.
According to the definition of Christian used by the authors. Latter- day Saints are not Christians. But if teaching and practicing Biblical Christianity is the criteria then LDS people are Christians. Also the main purpose of the Book of Mormon is to give the world another witness that Jesus is the Christ.
Does not the name, “The Church of Jesus Christ of Latter-day Saints” give additional claim to call ourselves Christian?
Page 40, lines 9-10
“{Mormons] take pride in using the term ‘Saints.’ “
Why don’t the authors admit that saints was the term used by followers of Christ in early Christianity and in the Old Testament? See Dent. 33:3; Ps. 50:5; 89:7; Acts 9:32; 9:41; Rom. 1:7; I Cor. 1:2; 14:33; Eph. 1:1.
Page 40, lines 10-12
“[The Mormon ‘saints’ believe] themselves to be far superior in enlightenment . . .”
To call oneself a “saint” may sound arrogant because of the con- notation traditional Christianity has given the word, but when one understands that saints is what the earlier followers of Christ were called, it doesn’t leave much choice if one wants to be biblical. Any biblical commentary gives dozens of examples of Christ’s followers called “saints.” “Ye are no more strangers and foreigners, but fellow citizens with the saints and of the household of God” (Eph. 2:19). The use of the word “saint” in traditional Christianity evolved to mean very special persons who were given that title by a council after they died. Latter-day Saints are told that the title does not mean they are “superior,” but that they should try to live up to the original meaning of the word “saint” — a true and dedicated follower of Christ. See also remarks with page 42, line 22.
Page 40, line 29
The Osmonds’ published testimonial is of their Church and not of Jesus Christ.
If one looks at page 25, line 21 of the book, one will note that besides their love of Mormonism, the Osmond testimony does say, “We fully appreciate and respect our relationship to God, our Heavenly Father, and his Son, Jesus Christ.”
Page 41, lines 20-36
The book on this page quotes a talk in the Journal of Discourses (7:289) in which Brigham Young praises Joseph Smith. Excerpts are given to show that Latter- day Saints allegedly hold Joseph Smith to be holier than Jesus Christ.
In the same talk Brigham Young often refers to God and Christ, but the book has left these out, including “And this is life eternal, that the} might know thee the only true God, and Jesus Christ whom thou hasi sent” (JD 7:285). On page 80, lines 12-16 The God Makers does quote Brigham Young where he testifies of Christ.
Page 42, line 22
Mormons think they are a “chosen people.”
So do a lot of groups including Moslems, Jews, Shintoists and Christians. Didn’t just about every church start by thinking they were right?
The authors should realize that to Latter-day Saints, being “chosen” carries an obligation to choose righteousness as well as the traditional idea of being called by God. No one is automatically a “chosen person” without effort. See also page 40, lines 10-12 for additional comments.
Page 43, line 16
“President Heber C. Kimball made it crystal clear that the obedience required is blind and unreasoning, when he said. . . ‘None of your business whether it is right or wrong.’ “
The book fails to mention that Heber C. Kimball also indicated that he might be wrong on this point, prior to the above statement (JD 6:32). Since the statement was made during the Utah War, it reflects the situation at that time, not a general policy. Blind obedience is certainly not LDS doctrine, as discussed earlier with page 9, line 31.
Page 43, lines 27-30
“Utterances of the President of the Church, who is the Prophet, Seer and Revelator, take precedence over all else, including the Bible and Book of Mormon and whatever past prophets, even Joseph Smith, may have said.”
The book fails to mention the role scripture and personal inspiration play in LDS lives. LDS doctrine actually teaches that when scripture, words of a living prophet and personal inspiration agree, that this is the surest way to determine spiritual truth. However, the authors are right, claiming to have a living prophet at the head of our church is a distinctive LDS principle. After all, the New Testament teaches that apostles and prophets would need to be in Christ’s church, “until we all come to a unity of the faith” (Eph. 4:11-13), or in other words, at least until Christ comes again. See page 9, line 31 for previous remarks.
Page 44, line 7
To Christians “the Bible [is] the final authority in everything.”
If the Bible is the final authority in everything one might be tempted to worship it instead of God.
The book of course is trying to show that Latter-day Saints really don’t use the Bible, which charge is not true. Actually most Christians do not completely rely on the Bible and their teachings conform to man-made creeds written hundreds of years after the Bible was writ- ten. The Bible itself makes no claims of infallibility and Christian leaders disagree which version of the Bible is best. Bible accuracy is subject to translation limitations and because of the lack of original documents the Bible cannot be substantiated in and of itself. That is why Latter-day Saints feel fortunate having additional scripture such as the Book of Mormon and a living prophet. See page 143, lines 1-2.
Page 44, line 33
The Bible conflicts with Mormon doctrine . . . almost everywhere.
This is not the perception of either lifelong Latter-day Saints or converts. They see LDS teachings as being in harmony with the Bible. A study of Mormonism reveals it has an abundance of biblical support.
Page 46, lines 6-7
Mormons testify of Joseph Smith and not Jesus Christ.
In reality most Mormons do both, acknowledging Jesus as our divine Savior and Joseph Smith as a great and noble prophet.
Page 46, line 32
Mormon doctrine is that Christ and Joseph Smith will reign during the Millennium.
No reference is given. The LDS position is that only Christ will reign.
