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Why Mormonism is not Christian. |
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Lookout Training Institute Position Paper © (copyright)
Beginnings The Church of Jesus Christ of Latter-day Saints was officially started in the USA in 1830. This was also the year in which the Book of Mormon (BoM) was published by the founder, Joseph Smith, Jnr. It was founded on the many claims of Smith, which included: supposed visits by God and The official claims about the history, teachings and practices of the Mormon Church have always been severely criticised by non-Mormons and former Mormons, but especially in the 1990s there has been a growing exposure of official distortions, unacknowledged alterations to sacred and other Mormon writings, cover-ups and even blatant deception on the part of the Mormon hierarchy in relation to their own people, by Mormon historians, researchers and writers. Christianisation The old stated positions and views held for more than a century of Mormon history, including avoiding any acceptance of, or association with, other churches have now all been changed. For several decades the Mormon church has been particularly concerned about its image. It has vigorously attempted to disprove critics who claimed that Mormonism was not Christian. There has been an increasing effort to gain acceptance as a Christian denomination. In local communities (in suburban Australia and elsewhere) Mormon leaders have made contact with churches offering everything, from sharing some of their building facilities, to youth and sports leaders and helpers. There have also been attempts for Mormons to be represented on local Ministers' Fraternals. Recently the Mormon church has allowed, or even encouraged members to visit other churches. Mormon missionaries have been known for years to visit other churches, but as a means of contact used for credibility with local prospects, and visiting other churches was not common for average Mormon church members. Mormon efforts to gain credibility and acceptability, as a Christian denomination, have changed this. In January 1996, as part of the Utah Centennial celebrations religious freedom and unity were extolled by a senior Mormon leader at a Salt Lake City Mormon worship service. As R. Scott Lloyd (1996) reported: 'Utahns were encouraged to attend congregations other than their own in a spirit of unity.' Though the Mormon church has been making overtures of acceptance and respect to other religious groups and movements, it still believes and teaches that full salvation is to be found exclusively within the Mormon church. Prior to the early to mid 1970s, had one asked a Mormon missionary, 'Are you a Christian?' the general response would have been something like, 'Oh no, I'm a Mormon!' That has very much changed. Now Mormon missionaries claim to be Christians, like others, but 'with more of the truth.' In 1982 the Mormon leadership added the subtitle, Another Testament of Jesus Christ to the Book of Mormon. In December 1995, just before Christmas, the Mormon First Presidency and Quorum of the Twelve [Apostles] announced a change to the official church logo to re-emphasise '"the official name of the Church and the central position of the Savior in its theology," said Bruce L. Olsen, managing director of public affairs for the Church. "It stresses our allegiance to the Lord Jesus Christ."' ('New logo', 1995). Peggy Stack (1995) quotes a Mormon leader saying they wanted to make the church logo more "Christ-based". This was done by changing the church name/logo from being a four-line logo with all words (other than 'the' and 'of') being of equal size and font style, to a three line logo in which the words: 'Jesus Christ' appear in the middle in a thicker font style and twice the size of: 'The Church of' (above) and 'of Latter-day Saints' (below). Stack goes on to quote historian, Jan Shipps, suggesting that until about 30 years ago most Mormon church members were comfortable with the nickname 'Mormon', but in more recent times this has been seen as negative, synonymous with not being Christian. She mentioned several strategies had been used to counter this perceived negativity, including the addition of the [previously mentioned] sub-title to the Book of Mormon. She said that some now prefer to refer to themselves as 'Mormon Christians'. Shipps adds, however, that these changes have not indicated any changes in theology. 'Even as the church promotes Jesus Christ, it continues to build temples and to emphasize the points at which Mormon Christians differ from Protestants and Catholics,' Shipps stated. The Mormon church owns extensive media facilities and outlets. Large sums of money are spent on advertising, promotion, and the production of literature for both the public and members. The materials produced, whatever the medium, are of a very high standard and quality. Departments of public relations experts constantly work on improving the public image of the church, its beliefs and practices. Mormon image makers have been busy to point out common values shared with Christian groups, in official statements and media releases; in public speeches by leaders; in officially arranged cooperative community programmes and events; in well-publicized support given to Salvation Army and other relief and welfare projects - and the like. Images of happy families; leaders shaking hands with academics, politicians, and clergymen from other faiths; are all used to convey the image that here is a respectable, good, middle class, Christian and American institution. The Mormon church has used to advantage, positive statements by people such as Norman Vincent Peale (the father of 'positive thinking'), through to the November 1995 meeting of Mormon Prophet/President, Gordon B. Hinckley, with the U.S.A. President, Bill Clinton, in the Oval Office. In all of these situations no mention is made of the vast differences between basic Christian theology and Mormon theology. Apostle Russell M. Nelson, a former well-respected U.S. thoracic and cardiovascular surgeon, was appointed by the First Presidency to be its representative spokesman at the 1993 Parliament of the World's Religions, in Chicago. He gave his 50-minutes address on September 3, and concluded by introducing a group of very young Mormon singers to sing, 'I Am a Child of God'. During his presentation Dr. Nelson extolled the cooperative and welfare community activities of the Mormon church. He also gave an outline of some of the major doctrines and characteristics of Mormonism, but avoided the mention of any of the uniquely Mormon beliefs that are in obvious conflict with the beliefs of most Christians. His comments regarding the Mormon doctrine of the Godhead seemed quite orthodox. Had he defined some of his terms the heterodox nature of some of those teachings would have been apparent. While never actually stating that Mormons were Christians, he gave a very clear impression that they were (Nelson, November 1993, pp. 102-108). While using a general, and seemingly Christian, approach in dealing with the public, Mormon leaders will make clear how different Mormon teaching is when addressing Mormon gatherings. The late Apostle Bruce McConkie, once regarded as the chief theologian for the Mormon church, spoke on 'Our Relationship with the Lord' at a Brigham Young University Devotional, on March 2, 1982. In this 24-page talk McConkie claimed he was setting forth what must be believed in order to gain salvation; that he was expounding Church doctrine; that he was expressing 'the views of the Brethren, of the prophets and apostles of old, and of all those who understand the scriptures and are in tune with the Holy Spirit' (p.1). He was scathing in his rejection of orthodox Christian teachings, which he referred to as lies and 'what Lucifer wants so-called Christian people to believe about Deity in order to be damned.' He went on to say that some of these basic Christian 'concepts summarize the chief and greatest heresy of Christendom. Truly the most grievous and evil heresy ever imposed on an erring and wayward Christianity is their creedal concept about God and the Godhead! (p.3). McConkie went on to explain Mormon teaching about the Godhead, and then expressed strong criticism of those who 'devote themselves to gaining a special, personal relationship with Christ that is both improper and perilous' (p.19). He was even critical of a book written by an associate professor at Brigham Young University, George Pace. McConkie referred to it as an 'unwise book, which advocates gaining a special relationship with Jesus, contains this sentence -- quote: "Because the Savior is our mediator, our prayers go through Christ to the Father, and the Father answers our prayers through his Son." Unquote. This is plain sectarian nonsense' (pp.19-20). He acknowledged, 'I know that some may be offended at the counsel that they should not strive for a special and personal relationship with Christ' (p.20) - but this did not stop him using strong language and an authoritarian, dogmatic approach. With seeming arrogance McConkie told his audience that, 'It just may be that I have preached more sermons, taught more doctrine, and written more words about the Lord Jesus Christ than any man now living' (p.24). Apparently this, and his Mormon Apostleship, qualified him to declare: 'I do not suppose that what I have here said will be an end to controversy or to the spread of false views and doctrines. The devil is not dead and he delights in controversy. But you have been warned, and you have heard the true doctrine taught' [that one should not have a special and personal relationship with Jesus Christ - the basic essence of Christianity!] (p.24). (A summary of McConkie’s comments was also published in the official Church News, March 20, 1982, p.5.) Statements and sentiments expressed by McConkie at the Mormon university are NOT usually the kind of thing shared on the doorstep by Mormon missionaries, or made in public relations brochures. More recently, at the 165th Annual General Conference of the Mormon church held in April 1995, one of the Mormon Apostles, Dallin H. Oaks, spoke on 'Restored Truths' (Mormon truths or theology). The Church News (April 8, 1995) reported him:
This admission of differences between Mormons and Christians (who have, according to Oaks, an apostate belief in an abstract incomprehensible deity) is certainly not one that Mormon missionaries acknowledge when they knock on suburban doors, nor is it acknowledged in the many PR statements made officially on behalf of the Mormon church when trying to be seen as another Christian denomination. Mormons proclaim that their teachings, doctrines, theology equals truth, comes from God, and is revealed through their prophets. They state they alone have the truth that leads to salvation. They also proclaim, to the general public, that they are Christians and that their beliefs are Christian and truly biblical: 'The Church of Jesus Christ of Latter-day Saints is a Christian denomination, wholly committed to the New Testament account of the birth, life, crucifixion and resurrection of Jesus Christ' (DPA, 1990c, p.1). In spite of efforts to 'Christianise' their image, Mormons are quite distinctive, and separated from Christians in their beliefs and practices. The Church of Jesus Christ of Latter Day Saints claims and teaches: 1. Apostasy & restoration:- Central to Joseph Smith's claims, and those of the Mormon church, is the belief that there was an apostasy in the early Christian church and that Christian truth died out not long after the last Apostles died. Following this there was a period of some 17 centuries of people living in dark ignorance with no Christian truth, leadership or authority. This all changed, Mormons believe, with Joseph Smith meeting with both God the Father and Jesus Christ, in what is now regarded as a sacred grove. This was the beginning of the Restoration. Joseph Smith claimed God told him not to join any sect [church denomination], 'for they were all wrong...all their creeds were an abomination in his sight; that those professors [those professing the faith of the various churches] were all corrupt' (PGP - Joseph Smith history 2:19). It is the claim of the Mormon church, based on the claims of Joseph Smith, that both Apostolic truth and authority were restored to and through Joseph Smith and those who have since followed in his steps as leaders of the Mormon church (McConkie, 1966, pp.43-46). Brigham Young University Professor, Kent P. Jackson (1995, November) makes clear what is believed about apostasy and restoration:
Mormons reason that, if there had been no apostasy, there would not have been a 'Restoration' - and no Mormon church. They acknowledge, therefore, that belief in a total and universal apostasy is chief among its important and distinctive teachings, with all the churches of Christendom and their history devoid of the true intentions and plans of God for his church on earth. The Restored Church, brought into being by Joseph Smith, is regarded as totally unconnected (historically and theologically) to any churches now in existence, or that ever existed after the original apostles died. The churches of Christendom had always been regarded, by Mormonism, as abominations before God which were led by the servants of Satan. (See: Andrus, 1970, pp. 460-470; Benion & Washburn, 1954, pp.107-111; Brown, 1962, p.11; DPA, 1990c, p.1; Gospel principles, 1992, pp. 101-114; Howells, 1964, pp. 56-57; Hunter, 1945, pp.54-65, 286-295; McConkie, 1966, pp.42-46, 136-137, 633-637; Penrose (n.d.), pp.45-60; Smith, 1945; Talmage, 1960, pp.198-216; 'Apostasy', 1983.) This continues to be endorsed by the stated view that Mormonism alone constitutes the 'True Church'. 2. True Church:- Mormonism claims and teaches that it alone is the true church on earth today, led by the true and living Prophet of God (D&C 1:30; McConkie, 1966, p.136; Jackson, February 1995, pp.62f). It alone holds the truth of salvation, and it alone will one day (through its Prophet and President, and coming theocratic King) rule the earth in one vast Kingdom of God (it believes it already is the Kingdom of God - 'More recently, other Church leaders have made clear that The Church of Jesus Christ of Latter-day Saints is synonymous with the Kingdom of God on earth' (Brinley, 1996)). Testimonies Millions of Mormons around the world accept the exclusive claims of the Mormon church and its leaders. They are encouraged to be totally committed in their beliefs and loyalty to the church, and to have a testimony to share with others (see: Anderson, 1976, pp. 87-88; Hales, November 1994, pp. 20-22; Stoker & Muren, 1980). These testimonies focus on the belief that: (a) Jesus Christ is the Saviour; (b) the truth of Jesus Christ was lost and then restored through Joseph Smith; (c) the Church of Jesus Christ of Latter-day Saints is the only true church on earth today; (d) the church is guided by a living prophet of God - the current Mormon President [Gordon B. Hinckley at the time of writing this position paper]. Such testimonies all follow a standard pattern of expression, but reflect the very deep convictions of committed Mormons everywhere, that they are members of the only true church on earth. This exclusivity gives them a strong sense of community and belonging, as well as intense conviction that they have the truth, particularly the truth in relation to God and salvation, and that others are in the dark (ignorant of the truth), or have been deceived. In early 1987 a young Mormon trainee missionary from Western Australia wrote home to his family from the Missionary Training Centre in Provo, Utah:
Seven and a half years later, James O. Mason, one of the Mormon General Authorities, (1994, November, p.31) similarly declared at the October Semiannual General Conference of the Church of Jesus Christ of Latter-day Saints:
At the same 1994 Conference, M. Russell Ballard, one of the Mormon church's Twelve Apostles, challenged his listeners with his perception of the Mormon church:
While Apostle Ballard, has endeavoured to make it all sound uncomplicated, merely 'either/or' matters of faith and following, a matter of choosing the Mormon church as opposed to any other church, there is far more than this to Mormonism. To suggest that Mormonism is simply another Christian church, not unlike some conservative or fundamentalist churches which also might make monopolistic claims to God and truth, would be to misunderstand the complexity that is Mormonism. 3. Authority:- Mormons are required to obey the spiritual (and other) directions from their President, Prophet, Seer and Revelator. It is taught that God will not allow the Mormon President to be in error or to misguide the people. Thousands of Mormons worldwide willingly follow their leadership. They unquestioningly, and almost entirely unanimously, 'sustain' (endorse by raised hands) all their leaders (who are all appointed by those in positions of authority above them), and especially the Apostles and the Prophet/President of the Mormon church. Mormon leadership exists in a mixture of perceived strong prophetic power and authority, as well as elements of the traditional and rational/legal authority. The one most significant aspect of Mormonism is, undoubtedly, that of authoritative and authoritarian leadership. It is the central issue around which all else revolves. The Mormon church is directed by, what is considered, a divinely appointed leader with absolute power and authority in matters of religion and faith (some Mormon leaders have extended that authority beyond matters of faith). Mormonism's supreme leader is the Living Prophet, Seer, Revelator, and President of the church. He is aided by two Counsellors, and supported by a team of Twelve Apostles (actually making a total of 15 Apostles, as the President and his Counsellors are also Apostles). These men, along with another group known as the Seventies, constitute the General Authorities. It is claimed, and believed, that the Mormon President holds the 'Keys of the Kingdom' and receives revelations for the whole church. Referring to the two main ways in which the term is used, McConkie (1966, p.410) explains: ‘One has reference to the directive powers whereby the Church or kingdom and all its organizations are governed, the keys of the kingdom being the powers of presidency. The other usage refers to the means provided whereby something is revealed, discovered, or made manifest.’ The Mormon church has managed to build its own unique ethos which keeps its people following the living Prophet. There is a very deep emotional attachment between members and leaders, encouraged and fostered at an early age. Numerous statements have come from the mouths and pens of Mormon Prophets and General Authorities encouraging Mormons to remain true and faithful, follow the Leader, not to think for themselves in matters of faith, and to always avoid an attitude of criticism or questioning. This is a church with a strong hierarchical system focussed on the power and authority of the top leaders, General Authorities, especially the President/Prophet, and his Counsellors. As Mormon Apostle, Russell M. Nelson, declared:
With the emphasis on the authority and power of the Mormon Apostles (the 'Brethren'), comes the message for members to be obedient. Blessing and goodness comes from obedience to the living prophet, self-destruction and suffering will result from rejection or disobedience to the prophet.
Apostle Ezra Taft Benson, before he became the 13th top Mormon leader, addressed students at a Brigham Young University Devotional Assembly on Tuesday morning, February 26, 1980. He sought to challenge and inspire them with principles for obeying the living prophet, and the knowledge of the consequences of disobedience:
The emphasis on following and obeying the living prophet, and consequences of not doing so, continue to be promoted: 'We should do those things the prophets tell us to do....We should follow his inspired teachings completely. We should not choose to follow part of his inspired counsel and discard that which is unpleasant or difficult. The Lord commanded us to follow the inspired teachings of his prophet....The Lord will never allow the President of the Church to lead us astray' (Gospel principles, 1992, pp. 49-50). 'Living prophets are leading this church today. The greatest security of members of The Church of Jesus Christ of Latter-day Saints comes from learning to listen to and obey the words and commandments that the Lord has given through living prophets....If we follow the counsel given by the prophets, we can have life in mortality where we do not bring upon ourselves unnecessary pain and self destruction....We declare with soberness, and yet with the authority of God in us vested, we have a prophet today. The President of the Church, as a prophet, is God's representative....Our spiritual safety lies in turning to the clear voice of our living prophet. If we listen to his voice and obey his counsel, we will be able to live as Christ would have us live and endure to the end' (Hales, 1995, May, p.17). While Mormonism teaches progressive revelation, and this in some ways provides a 'let-out' for the leaders in situations which could lead to cognitive dissonance for the followers, it needs to be understood that nature of authority and revelation is hard and fast within Mormonism and is not open to negotiation. The concept of progressive revelation, and the notion that the current living prophet has precedence of proclamation over whatever has been proclaimed by previous prophets, allows changes to be made, but generally these are acknowledged and explained (to a greater or lesser degree). Such was the case with the announcement of additional revelations, dug up from the past rather than newly revealed from God, in April, 1976. Joseph Smith, Junior's claimed 1836 'Vision of the Celestial Kingdom', as well as the Mormon Church's 6th President, Joseph F. Smith's 1918, 'Vision of the Redemption of the Dead' were added to The Pearl of Great Price. At the 146th Annual General Mormon Church Conference, April 3, 1976, N. Eldon Tanner, of the First Presidency declared: 'Approval was given to add to the Pearl of Great Price the two following revelations....It is proposed that we sustain and approve this action, and adopt these revelations as part of the Standard Works....Thank you. President, the voting seems to be unanimous' (nd [April/May 1976], Introduction p.2). Questions of inspiration and how well the Mormon hierarchy is guided by God, should to be asked in relation to the adoption of these revelations into the PGP when the church hierarchy changed its collective mind and transferred these two revelations, from the PGP to the D&C as sections 137 and 138, in June, 1979. No official statement was given as to why this action was taken and why these revelations weren't added to the D&C in the first place. President Spencer W. Kimball's 1978 statement of having received a revelation allowing all worthy Mormon men, including Negroes, to hold the Mormon priesthood, was also added to the D&C in June 1979. This was not, however, given a number as other D&C revelations (the actual revelation was not given), but was simply appended to the D&C as Official Declaration 2. As N. Eldon Tanner's statement indicated, changes are simply announced, unanimously sustained, and unquestioningly accepted. It appears that the general belief and consensus is that, the Brethren (the Apostles) are directly guided by the Lord, therefore whatever they propose or announce has divine approval and should be accepted. The message is constantly reinforced that the Apostles are to be believed and obeyed, for one's own eternal welfare. Questioning statements, or announced changes, made by the Prophet/President, or any of the Apostles, is something that seems rarely to be contemplated by most Mormons. Mormon leadership has shown a distinct dislike of members questioning official statements or positions, and more so if it involves the use of the church's own historical documentation to highlight inconsistencies or differences. The hierarchy of the Mormon church has, in recent decades, become even more insular and protectionist about its own past, and has taken an aggressive attitude to those who dare investigate or question in areas deemed inappropriate or faith destroying. In this fast-growing religious group, that claims that 'The Glory of God Is Intelligence', some peculiar teachings and notions belie that statement. The statements that follow cannot be relegated to the past, with comments of irrelevancy for today. Over the past couple of decades the Mormon leadership has come out in open opposition to all forms of criticism and evaluation based on the Mormons' own historical documentation. Where once the policy was to ignore all criticism, now the Mormon hierarchy has a policy of responding. In mid-1992 the leadership formed "The Strengthening Church Members Committee" to deal with criticism and critics - especially Mormon members (particularly Mormon academics) who were critical, some of whom were suggesting that the church was covering up the truth through secret files and secret committees. This special committee, at its formation, was comprised of two of the Apostles. Members who had questions concerning church doctrine, policies or procedures, were encouraged to go to their local church leaders, according to an official statement made by the First Presidency (August 22, 1992, p.7).
The preceding comments came from one of the top Mormon leaders and were specifically aimed at Mormon historians and academics who wanted to tell the true history of the Mormon Church, based on available historical records and evidence, rather than tell the Mormon story based on the 'Official' version, which, while not really true, is more 'faith promoting'. In recent years many Mormon academics have lost both their jobs and their standing in their Church, because they tried to maintain their academic integrity by staying with the historical evidence about Mormonism, rather than promoting only the 'official religious party line.' The fact that the evidence reveals many errors, alterations, and false claims about, and by, the Mormon leadership, is something the Mormon Church would prefer members not to learn. The claim of some liberal Mormon academics, that the Mormon church is anti-intellectual, seems reflected here with a deliberate purpose.
He went on to say that scholars who criticised had a narrow humanist intellectualism that was ignorant of spiritual issues and the power of the Holy Ghost. He was critical of, and told graduates to avoid, those 'clever ones' who 'emphasize human weakness rather than inspired strength' and who seek in this way 'to undermine faith' (p.11). Almost thirteen years later Hinckley, by then the Prophet/President of the Mormon church, advised students and young adults in Salt Lake City that certain behaviours could:
When Brigham Young University Professor of English, Eugene England, made some interesting historical research findings, he wrote up his brief 19-page thesis under the title: The Perfection and Progression of God: Two Spheres of Existence and Two Modes of Discourse. Seeking to do the right thing he sent a copy of his paper and a covering letter, in September 1980, to one of the 'Brethren' - Apostle Bruce R. McConkie, regarded, at the time, as the major theologian for the Mormon church. McConkie later acknowledged that he hadn't bothered to read the material and had put it away in a drawer. He eventually changed his mind, and in January 1981 read the paper and on February 19, 1981 wrote a 10-page reply because 'over the months various hearsay reports have come to me indicating that you are presenting and championing the views you sent to me. I have now reached the conclusion that it would be wise for me to depart from my usual custom [of not engaging "in controversy or discussion of divergent views, either orally or in writing"] and send you an answer to your letter' (letter, 1981, p.1) McConkie, a senior Apostle, was responding, belatedly, to an academic from the Mormon church owned and run, Brigham Young University. England had sent a paper to the man who was a chief spokesman on the official stand of the Mormon church on beliefs and doctrines. Having made certain discoveries about early Mormon teaching England apparently wanted to run his findings past one of the main Apostles who would be in the know. At first he was ignored. Then he received an amazing letter. Having begun to share some of his findings with others, including students, England soon found himself in trouble with the church hierarchy for sharing the truth of early Mormon teachings. McConkie begins by telling him: 'This may well be the most important letter you have or will receive.' He acknowledges what England had put down in his paper, and adds the comment: 'In espousing and explaining this philosophy you suppose you are harmonizing quotations from various of the early Brethren.' A little further he indicates that he is only replying to England's letter because he's found out that England has not simply kept his findings to himself, and 'out of respect for your parents, G. Eugene and Dora, and for your personal well-being and for your guidance where your teachings and discussions with others are concerned' (letter, 1981, p.1). In the following 7 pages McConkie makes some startling statements and acknowledgments, including that England was substantially correct in his findings but wrong in making them known. On page 8 of his letter McConkie comes down heavily on Eugene England:
He went on further to advise England that:
McConkie also added the following, to conclude his letter: 'P.S. I am taking the liberty of sending copies of this response to those to whom you sent your communication' (p.10). With this further bit of intimidation and control should come the question, 'How does McConkie know to whom England has sent his materials?' Apart from the many admissions that McConkie makes in his letter, including that basically Eugene England has undoubtedly quoted correctly from authentic early Mormon documentation but this is not what the hierarchy currently wishes to acknowledge publicly, it is an incredible letter to send to an academic. England was not some rash youth who had, in mistaken enthusiasm misunderstood and therefore misrepresented some official position. McConkie dismissively treats England, a university professor, as an authoritarian father may treat the cheekiness of a naughty child [both, in my view, inappropriately]. Conflict and incongruency are not best dealt with by calls to silence or threat and intimidation. The Mormons encourage people to pray for an assurance of the truth to be confirmed by feelings, given by the Holy Ghost. People are encouraged, when first meeting Mormons and given the Book of Mormon to read, to pray according to the following BoM passage:
As a result of feelings that often accompany the prayers of sincere people following this instruction from the Book of Mormon, millions have believed, and continue to believe, the claims of Mormonism. This conviction of the truth of Mormonism exists for millions in spite of clear evidence to the contrary from within Mormonism's own sacred writings, as well as in comparison to history and the Bible. Mormons emphasise their 'testimony' based on feelings. This is often referred to as the 'burning bosom'. Depending on feelings, rather than reasoning through the evidence, as the acceptable approach to questions about consistency and congruence, was made very clear to at least one couple who left the Mormon Church in Western Australia, in 1981. In an effort to persuade them to return, their former bishop shared with them a plan which came to him in the early hours of one morning:
The LDS have declared their total faith and dependence on the historicity and reliability of Joseph Smith Jnr, as founder, president, prophet, seer and revelator. The 10th LDS President, Joseph Fielding Smith,(1954) has declared:
While statements of faith are accepted as 'Restored Truth' (or commonly referred to as the 'Restored Gospel'), the whole notion of authority and priesthood is far more important, for 'truth' is linked to revelation, and revelation can only come from the appropriately authorised restored priesthood. Most non-Mormons find it difficult to fully comprehend the overwhelming significance, power and authority that is invested in the Mormon priesthood. For Mormons (men especially), the priesthood is everything. An official Mormon church teaching manual, Gospel Principles (1992), states:
The power and authority of God given to the priesthood (the 'keys') are only available to the Mormon priesthood. No other church, or church body, can have any share in this authority, according to Mormonism. The ultimate power and authority are the 'keys' held by the Mormon prophet, president, seer and revelator of the church [at the time of this position paper, Gordon B. Hinckley]. He alone has the power of the priesthood over all other priesthood holders, over the entire Mormon church structure and entity, and ultimately over the Kingdom of God on earth. Both leadership claims to supernatural power and authority, and the perceived acceptance of such by the majority of followers, are part of Mormonism today, and have been present since its early history. It is regarded as important to be able to prove 'apostolic' authority through reference to a legitimate line of succession, as well as reference to supernatural powers endorsing that claimed authority. Mormon leaders are at great pains to claim evidential support for the power of their authority within their priesthood. Ballard claims that, when asked by clergy where his authority came from, he was pleased to respond:
In his comments supporting Mormon power and authority, Ballard is conveying an unquestioning belief and acceptance in the truthfulness and historicity of Joseph Smith, his claimed experiences and revelations. The Mormon church would have its members (and interested non-members) believe that the various priesthood positions and their authority originally existed in New Testament times and were then restored through Joseph Smith centuries later, and were part of the authority structure set up by Smith when he formally began his church in 1830 (e.g. see Ballard, 1993, pp. 1-68; Gospel principles, 1992, pp. 47-51, 81-114). The veracity of all the claims of power and authority in the Mormon priesthood depend on Joseph Smith and his assertions. To further claim legitimacy for their priestly authority Mormons outline the details of their Apostolic succession - which is taken as seriously, if not even more so, as in the Roman Catholic church, and in this case must be able to be traced back through Joseph Smith. As K.P. Jackson states, while endorsing the claim that Utah Mormon church is the only true church, (1995, February, p.62):
4. Temples and Genealogies:- One of the areas of belief and practice that stands out in Mormonism is in the requirements of tracing family history and proceeding through strange Temple rituals. These involve the wearing of special under garments and temple clothing, including Masonic-type aprons; marriage for eternity; proxy baptism and eternal marriage for the dead. The Temple ceremonies were believed to be based on direct revelation from God to Joseph Smith, and have continued with few known alterations for most of the Mormon church's history. However, in 1990 with no prior warning or explanation, or subsequent explanation, substantial changes were made to the actual Temple rituals and the teaching content of Temple ceremonies. The implications of these changes have been quite profound. Genealogies Every member of the Mormon church is expected and required to become actively involved in genealogical studies, and trace his/her family tree back at least three to four generations (as a start). A group of Mormons founded the Genealogical Society of Utah in 1894. It remains the official church owned operator of the world's largest collection, or library, of genealogical records. The Family History Library (as it is now known) stores its records on over a million rolls of microfilm housed in massive subterranean vaults in a granite mountain not far from Salt Lake city. The Genealogical Society of Utah began gathering and preserving records on microfilm in 1938, and today has more than 150 photographers filming birth, marriage, death, probate, land, military, and other records from around the world. The Mormon church's Family History Library operates a massive Family Search Centre, housing over 200 computers with their special research files and indexes, in Salt Lake City. In additions, through local Ward libraries and Stake centres, they operate some 2,000 Family History Centres that can make available microfilm and microfiche information ancestral and family information. They have produced genealogical programmes for home computer use, and in Sydney, N.S.W. they have set up a special telephone Family Tree Help-Line. (See: Burton, 1966, pp. 698-701, 734; 'Discovering', 1993; DPA, 1990b, p.5; 'Fam. Regist.' 1983; Genealogical Soc. 1975, 1976, 1977; PAD, 1994b, p.7; 'Personal', 1988; Woodbury, 1964, pp. 138-139.) Records are actively gathered by Mormons everywhere, sometimes in exchange for presenting copies of records, on microfilm or some other form, to government dignitaries or local councils and officials. They provide free assistance to non-Mormon families interested in tracing ancestors or drawing-up family trees/histories (generally, however, any new information that individuals may have will be expected to be shared with the Mormons to add to their own records). They seek information and records from churches, registry offices, government departments, and other possible sources. They do not always explain why they want such records, which can lead to problems when people do find out (further explanations in next section on temples). Mormons are all expected to work on keeping a detailed 'Book of Remembrance'. This is to record everything from generations of the family tree (from both paternal and maternal sides) to details of baptisms, special certificates, priesthood promotions and lineage (back to Jesus Christ through Joseph Smith), temple activities, and the like. The information entered into the Book of Remembrance becomes part of the Mormon family's records entered onto the massive genealogical files network of the Mormon church. Families are encouraged to involve everyone, including children, in genealogical activities through the church's Family Home Evening programme (e.g. 'Family', 1983, pp. 189-190). Temple ceremonies and special garments There is an extensive temple-building work going on in the Mormon
church. An increasing number of temples are being built around the
world. The Australian Mormon Temple, in the Sydney suburb of Carlingford,
was dedicated in 1984. Prior to this Mormons who wished to be
involved in temple activities had to travel to Hamilton, New Zealand, or a
temple even further away. Unlike the Mormon Ward Chapel, the place where all the usual social and regular worship activities are held, the Mormon Temple is reserved for special activities in which only certified worthy Mormons may participate. Mormons are forbidden to discuss any of their secret [they would say, sacred] Masonic-like Temple ceremonies and activities. They are also extremely reluctant to discuss the believed purpose and power of their sacred garments [holy underwear] with their embroidered Masonic symbols. Temple activities can be divided into two main categories: a. activities for the living; b. activities for the dead. Temple activities for the living are basically: A. the Endowments. B. Celestial marriage. In the endowment ceremonies Mormons remove all their clothing; receive a sheath (like a sheet with a hole in the centre for one's head); are symbolically washed, anointed, and blessed (various parts, including private parts, touched and blessings pronounced over them); receive their sacred garments (special underwear); receive their temple garments - special white overalls, 'toga', 'cummerbund', cap, (also white shirt, tie, shoes and socks), plus square green embroidered apron for the men - a white 'bridal' gown, veil, 'toga', 'cummerbund' (also white stockings and shoes), plus a frilled green embroidered apron for the women; are again informed that their church is the only true church, and that the clergy who lead other churches are the servants of Satan. The special underwear worn by 'Temple Mormons' (those who have gone through the endowments) have Masonic symbols embroidered on them - the square and compass over the right and left side of the chest, and 'button holes' representing the 'All-Seeing Eye of God' over the navel and right knee. Mormons are forbidden to discuss any of their secret [they would say, sacred] Masonic-like Temple ceremonies and activities. They are also extremely reluctant to discuss the believed purpose and power of their sacred garments [holy underwear] with their embroidered Masonic symbols. They believe that these garments will provide spiritual, and even physical, protection. Celestial marriage is the other activity for living Mormons. Here a couple goes through a special marriage ceremony in which they are 'sealed' (married and together) for all eternity. In this way Mormons marry twice - once for time (in accordance with civil marriage requirements) and then again for eternity. The purpose is to allow Mormon men to become gods, father spirit children through their eternally married wives, and so populate their own world. Mormon men cannot become gods if they have not gone through a celestial marriage. Temple activities for the dead are basically twofold: A. Proxy baptism for the dead. B. Proxy celestial marriage for the dead. Mormons are taught that they show their love for their ancestors by being baptised on their behalf. It is believed that the spirits of the non-Mormon dead are in a spirit prison where Mormon dead missionaries are teaching the 'Restored Gospel' of Joseph Smith. The non-Mormon dead who want to convert to Mormonism, while in spirit-prison, cannot do so, because Mormons believe in baptismal regeneration (i.e. baptism by immersion in water is an essential requirement for conversion). There is (apparently) no water in the spirit-prison - and even if there was, the spirits do not have mortal bodies that can be immersed in water. Therefore, considerate living relatives will be baptised by immersion for all their known ancestors, and also for other deceased discovered during genealogical research. (See e.g.: Andrus, 1970, pp. 471-500; Burton, 1967, p. 114.) Mormon members leaders have been baptised for a very wide range of some 200 million dead persons - from Christopher Columbus, to early U.S. Presidents; from John and Charles Wesley, to Vlad the Impaler; Hollywood personalities including: Fred Astaire, Lucille Ball, Jack Benny, Humphrey Bogart, Charlie Chaplin, Walt Disney, W.C. Fields, Judy Garland, Alfred Hitchcock, Boris Karloff, Vivien Leigh, Marilyn Monroe and Mae West; and from well-known Christians with strong (non-Mormon) religious views, to Jewish holocaust victims. And, in Mormon belief, all such proxy-baptised persons, are now regarded as Mormons. This has caused considerable tension with Jews, especially holocaust survivors, in America and Israel, jeopardising Mormon-Israeli relations. As a result, the Mormon church issued special policy changes in relation to proxy baptism carried out for known dead Jews, and especially for Jewish holocaust victims. In May 1995 the First Presidency announced that it would: remove all known posthumously baptised holocaust victims (who were not direct ancestors of Mormon church members) from their International Genealogical Index; provide a list of those removed to a number of Jewish organisations; issue a directive to all officials and members of the church to discontinue any future baptism of all deceased Jews, other than direct ancestors of church members, or of those for whom written approval had been provided by living members of the deceased's immediate family; confirm this policy in all relevant church literature; and in the future remove from the Index all the names of deceased Jews who are so identified, if they are discovered to have been improperly included ('Church, Jewish,' 1995, p.4). However, no such removals and undertakings have been applied for well-known and committed Christians (or members of others Faiths) of the past. Mormons also go through proxy marriage ceremonies for their ancestors. This is to allow their deceased relatives the opportunity of being forever married and thus progressing onto godhood, and rule over a self-populated world. (See: Edmunds, 1978; McKay, 1980; Petersen n.d.; 'Sacred Temples,' 1984; 'Sydney Aust. Temple', 1984; Talmage, 1968; 'Temples', 1976; also: Buerger, 1994; Sackett, 1982; Witte, n.d.; Witte & Fraser, n.d; Tanner, 1990.) 5. Blood atonement:- On January 26, 1996 convicted child-killer, John Albert Taylor, was executed by a five-man firing-squad in Draper, Utah, U.S.A. The execution attracted world-wide attention, especially by opponents of capital punishment. Utah is the only state in the U.S.A. that provides a choice between a lethal injection and the firing squad for a convicted murder condemned to death. In 1977 Gary Gilmore died by firing squad in Utah. He was the first person executed after the U.S. Supreme Court lifted its ban on capital punishment. Gilmore had the choice of hanging or firing squad, he choose the latter. In 1980 the Utah Legislature banned hanging as an option for capital punishment. While a number of people have referred to the firing squad executions in Utah as barbaric, few people seem aware of why the choice of a firing squad is available in Utah. The reason is Mormon doctrine - a doctrine known as 'Blood Atonement'. Though hanging was replaced by lethal injection as an alternative option to the firing squad, Mormon doctrine has always favoured the shedding of a persons own blood for certain sins and crimes. Mormonism's founder, Joseph Smith Jnr, stated:
Brigham Young, Mormonism's second leader who led the movement to found Salt Lake City and populate Utah, declared:
Joseph Fielding Smith, great-nephew of Joseph Smith, who became the 10th Mormon President/Prophet (1970-1972), declared that blood atonement was the doctrine of Christ, and the doctrine of Joseph Smith, and therefore he accepted it.:
Smith went on to claim that the Mormon founders of Utah had introduced the blood atonement doctrine into the Territory and Mormon legislators had since ensured it was enshrined in the 'laws of the land' so that condemned murderers could have the privilege of choosing to be shot and have their blood 'shed in harmony with the law of God; and thus atone' for the deaths of their victims. At one time Mormon Apostle Bruce R. McConkie (1915-1985) was considered the 'chief theologian' for the Mormon church. McConkie stated:
According to Mormon thinking one murder (one lot of someone else's blood being shed) can be atoned for by the murderer having his own (one lot of blood) shed - but multiple murders cannot not be atoned for, because one lot of blood shed (the murderer's) is no exchange for several lots of blood (the victims) being shed. (See also: Jepson & White, 1973, pp. 127-144; Newquist, 1964, pp. 507-507.) Both J. F. Smith and McConkie claim that the Mormon church has, itself, never carried out any blood atonement and accuse those who say otherwise of lying. This is one of the examples of unacknowledged changes or denials which is shown up by historical documentation. The more recent reality of this 'Blood Atonement' doctrine (apart from the Gilmore and Taylor cases) is vividly illustrated in an incident recorded by Latayne Colvett Scott, (1979), p.205:
The blood atonement doctrine of Mormonism is one of its very distinctive elements not shared with Christians generally. 6. God:- The Mormon concept of God is distinctly different from that of Christianity. Mormonism is polytheistic, not only rejecting the unity of God contained in the concept of the Trinity believed by the majority of Christians, but believing in infinite numbers of gods with their own worlds. Mormonism teaches that there are three Gods in the Trinity, and these three Gods are the gods for this earth. (See: D&C 132:37; History of the church, 1978, pp. 302-317, 473-479; PGP - Abraham chaps. 4 & 5; Smith, J F, 1938, pp. 370-371; Yarn, 1966, pp. 416-417.) God, known as Elohim, is progressive and was once a human being, who had to work hard to keep the laws in order to qualify as God (one of three) of this world. A Mormon statement often used is: 'As man is, God once was; as God is, man may be.' (See: Anderson & McConkie, 1963, pp.432-433; History of the church, 1978, pp. 302-317; Hunter, 1945, pp.104-105, 114-115; McConkie, J F, 1975, pp. 152-153; Smith, J F, 1938, p. 345; Talmage, 1924, p.430; Yarn, 1966, pp.416-417.) God had a father, and a grandfather, and so on. (See: Anderson & McConkie, 1963, pp. 432-433; History of the church, 1978, pp. 476-477; Smith, J F, 1938, p. 373.) God now has physical body of flesh and bone (but no blood - as this would make him human). (See: D&C 130:22; PGP Joseph Smith history 2:16-17; Yarn, 1966, pp. 416-417.) God was a member of the council of gods, and apparently elected to be its head. Plans for the salvation of God's children were sought. Lucifer and Jesus submitted suggestions and the Council voted to accept Jesus suggestions. Lucifer revolted and went to war with a third of the hosts of heaven. He was defeated and cast out, never permitted to go through mortal probation to qualify for godhood. (See: Gospel principles, 1992, pp.14-15; History of the church, 1978, Vol. 6, pp. 302-317; Hunter, 1945, pp. 12-19; Jepson & White, 1973, pp. 39-51; Ludlow, 1948, pp. 5-6; Smith, J F, 1938, p. 349; Tanner, 1973, p.7.) God lives on, or near, the planet or star, Kolob. (See: Andrus, 1968, pp. 158-160; McConkie, 1966, p. 428; PGP Abraham chp. 3; Skousen, 1953, pp. 28-29, 190, 286-287, 365-366.) God is married to many wives, and literally the father of all who have ever lived, who now live, and who are yet to be born, on this earth. We have a Heavenly Father AND a Heavenly Mother. (See: Gospel principles, 1992, pp. 11-15, 350-351; Hunter, 1945, pp. 96-103; Jepson & White, 1973, pp. 13-51; Kimball, 1978, p.6; McConkie, 1966, pp. 516-517; Richards, 1973, p. 79; Romney, 1973, pp. 11-14; Smith, J F, 1960, Vol. 3, pp. 142-144; Talmage, 1924, p. 443.) God can cease to be God - if he displeases the other gods, or breaks the laws, then they will withdraw their support and oust him as God and the head of the council of gods. (See: Skousen, 1953, pp. 355-356.) Brigham Young, the second Mormon Prophet/President, taught that our God was none other than Adam, who had come to earth with one of his wives, Eve. This was rejected as a false doctrine by Spencer W. Kimball, the 12th Mormon Prophet/President. (1976, p.115) 7. Heavens:- Mormonism teaches that there are three heavens: A) The 3-tiered Celestial Kingdom - which is for all good Mormons - the top level being for Mormons who have gone through a Celestial Marriage and therefore qualify for godhood; the middle level for Mormons who have not gone through such a marriage and will never qualify to be gods, but will be the helpers of the gods; it is unclear as to which Mormons will enter into the lowest level of the Celestial Kingdom. B) The middle heaven is the Terrestrial Kingdom - this is reserved for all people who lived good lives, but had not become Mormons. C) The lowest of the three heavens is the Telestial Kingdom - this is for those who have not lived such good lives, even the wicked, but who have not been guilty of such serious evils such as adultery or murder. In this way, boast Mormons, there is a heaven for everyone - well, almost. Those who thoroughly know the Restored Gospel of Joseph Smith and have deliberately rejected it, along with adulterers and murderers, will be known as the Sons of Perdition, and will go into the second death, or outer darkness. These heavens are often, collectively, referred to as Degrees of Glory. (See: Ballard, 1975; Gospel principles, 1992, pp. 294-305; Jepson & White, 1973, pp. 383-396; Ludlow, 1948, pp. 61-70; McConkie, 1966, pp. 115-117, 420-421, 778, 784; Smith, J F, 1955, Vol. 2, pp. 20-34; Talmage, 1924, pp. 91-93, 405-411.) 8. Holy Spirit:- Mormonism proclaims that the Holy Ghost is the third god for this earth, but qualified for godhood without having gone through a mortal body experience. He is a personage of spirit, and is distinct from the Holy Spirit, which is a divine influence used by the Holy Ghost. (See: Gospel principles, 1992, pp. 36-39; Jepson & White, 1973, pp. 207-238; Ludlow, 1948, pp.284-288; Smith, J F, 1954, Vol. 1, pp. 1-2, 38-55; Talmage, 1924, pp. 157-170.) 9. Humanity:- According to Mormonism we are all eternal. We existed as eternal intelligences/spirits, and were then born to God and his wives in premortal existence. (See: Gospel principles, 1992, pp. 11-20; Hunter, 1945, pp. 96-103, 124-137; Jepson & White, 1973, pp. 13-54; Ludlow, 1948, pp.3-5; Smith, J F, 1931, pp. 15-54.) Our existence on earth is our probationary period on the way to godhood. (See: Andrus, 1968, pp. 284-296,464-491; D&C 29:42-44; Ludlow, 1948, pp. 11-25; Smith, J F, 1931, pp. 15-18.) The ultimate goal in Mormonism is for men to become gods. (See: Gospel principles, 1992, pp. 301-305; History of the church, 1978, pp. 302-317, 473-479; Hunter, 1945, pp. 104-123; Ludlow, 1948, pp. 71-79; Smith, J F, 1955, Vol. 2, pp. 35-57.) 10. Jesus Christ:- Mormonism teaches that Jesus Christ was twice fathered by God. First in the premortal spirit world (to an unknown spirit wife), and then the second time here on earth, through a sexual union with Mary (one of God's own daughters, at the time betrothed to Joseph). Accordingly, Jesus is the offspring of God, an immortal father, and Mary, a mortal mother. There was nothing spiritual about how Jesus was conceived by Mary, and it was not by the Holy Ghost, but by God the Father (who has a body of flesh and bone). Jesus is regarded as our literal elder brother (he being the firstborn to God and any of his wives, then came the rest of us). He was God's first child, Lucifer, who became Satan, was God's second son. (See: Gospel principles, 1992, pp. 17-24; Hunter, 1945, pp. 12-24; Jepson & White, 1973, pp. 30-54; Ludlow, 1948, pp. 19-22, 280-282; McConkie, B R, 1966, pp. 192-195, 546-547, 742; McConkie, J F, 1975, pp. 74-75; Smith, J F, 1931, pp. 29-34, - 1954, pp. 18-20; Young, 1855, pp. 50-51, - 1861, p. 115, - 1867, pp. 122-123.) 11. God, Mary & Jesus:- When Mormon teaching about God, Mary and Jesus is carefully considered it becomes apparent that, not only is it a denial of the Virgin Birth account (though they still refer to Jesus' mother as the 'Virgin Mary'), it also suggests that Jesus, born on earth, is the offspring of an incestuous and adulterous relationship between God and Mary. This was recognised by Mormon Apostle, Orson Pratt. Pratt proclaimed that we certainly would never be permitted to do what God and Mary did, 'for such a heinous crime would have subjected both the guilty parties to death according to the law of Moses. But God having created all men and women, had the most perfect right to do with His own creation, according to His holy will and pleasure' (1853, p. 158). Mormonism has taught that Jesus, like God the Father, was polygamously married. He was, supposedly, the bridegroom at the wedding feast in Cana, where water was turned into wine (John 2:1-11). We are informed that he must have been married, at least to Martha and Mary (sisters of Lazarus), and Mary Magdalene - for if he was NOT married to these women, his friendship and intimacy with them would have been highly improper and unbecoming! It was also claimed that Jesus and his disciples suffered persecution because they had so many wives. These teachings have never been denied or withdrawn. (See: Grant, 1855, pp. 345-346; Hyde, 1855, pp. 81-82, 210, - 1857, pp. 259-260; Pratt, 1853, pp. 38-39, 158-160, 169-173; Stewart (1961) quoted by the Tanners 1982, p. 228; Young, 1867, p.328, - 1871, p. 309.) 12. Salvation/progression/exaltation:- Mormonism denies the doctrine or original sin, and declares that the 'fall of man' (Adam and Eve's disobedience) was an upward fall for the good of all humanity, based on Adam's deliberate and wise choice. He disobeyed God in a lesser commandment (not to eat of the fruit) in order to be punished with a mortal body so he could keep the greater commandment (to be fruitful and multiply offspring upon the earth). (See: Gospel principles, 1992, pp. 31-34; Hunter, 1945, pp. 12-19; Jepson & White, 1973, pp.87-114; Skousen, 1953, pp.45-72; Smith, J F, 1954, pp. 107-125; Talmage, 1924, pp. 52-73.) The Mormon salvation plan is one of progression to exaltation and godhood (for committed Mormons), and includes teaching about the Great Council in heaven (the First Estate), the War in heaven, and departure for a probationary period on earth (the Second Estate). Salvation in the Second Estate (on earth) involves faith, repentance, baptism, the gift of the Holy Ghost through the laying on of the Elders' hands. This 'formula' is well-known in the history of 'The Disciples' denomination in the USA, originally led by Alexander Campbell. It would appear that this was one of the things brought over into Mormonism by Sidney Rigdon, a very early associate of Joseph Smith. However, instead of primarily faith in Jesus Christ (and the belief of being fully justified by faith alone) Mormon faith is more in the claim that the Mormon church is the only true church and that Joseph Smith was a true prophet. Repentance basically means being sorry for sins committed and attempting not to do them again. There is no sense of a total change of direction from self and sin to God - after all, Mormons believe they are the literal children of God and are on the way to godhood themselves (through observance of, and obedience to, the many Mormon rules/laws). Baptism is by total immersion, and is baptismal regeneration - one cannot be saved without it (or if one does not go totally under the water). Mormon children are believed to reach the age of accountability at eight and are baptised at that age (if it is believed they are ready). After baptism the elders lay hands on the new believer to impart the gift of the Holy Ghost. Aside from this, salvation and ultimate exaltation, is dependent on celestial marriage. There is a real pressure on single Mormons to marry. It is claimed that salvation depends on it, and certainly it is taught that exaltation into godhood is impossible without marriage. Celestial marriage and exaltation into godhood is further strengthened with the promise of celestial procreation and additional wives to further increase the number of spirit children to be fathered by the Mormon god-man. What Mormon women have to look forward to, is eternal pregnancy. (See: Andrus, 1973, pp. 439-489; Brown, 1962, August, pp. 570-575; Gospel principles, 1992, pp. 241-246; Hunter, 1945, pp. 118-123; Sheffield, 1992, pp. 3-4; Smith, J F, 1955, Vol. 2, pp. 58-79; Talmage, 1924, pp. 442-446.) 13. Supremacy of Joseph Smith:- Joseph Smith stands supreme in Mormon thinking and faith. Whereas some Christians, when uncertain about an issue, might ask 'What would Jesus have done?', there are Mormons who would ask, 'What would Joseph Smith have done?'(McKassen, 1972, p. 81) The Mormon Scriptures tell us that Joseph Smith has done more for the salvation of the world than any man that ever lived on it, other than Jesus: D&C 135:3. (See also Matthews, 1965) McConkie claims that salvation has been restored to the world through Joseph Smith, and that without him there would be no salvation (1966, pp. 396 & 670). Joseph Fielding Smith (2nd) boldly declares that the Mormon church stands or falls with Joseph Smith, and that there can be no salvation without accepting Joseph Smith - his claims cannot be ignored in safety (1954, Vol. 1, pp. 188-191). Brigham Young declared that we would all need certificates of approval from, and the consent of, Joseph Smith in order to enter into the heavenly presence of God (1860, p. 289. See also: Ludlow, 1948, p. 66; Widtsoe, 1954, p. 116). Joseph Smith also spoke highly of himself. He declared he knew more than all lawyers, doctors, and 'other big bodies' (History of the Church, 1978, Vol. 5, pp. 289 & 467). He announced that he was able to combat the errors of the ages, that God was his 'right hand man', that God would make him [Smith] to be God for the his people (and if they didn't like it they could lump it), that he had more to boast of than any other man - and he even succeeded where Jesus failed (in keeping his followers faithful) (History of the Church, 1978, Vol. 6, pp. 78, 319-320, 408-409; also Smith, J F, 1938, p. 363). Most Mormons seem to talk and write as much, if not more, about Joseph Smith, as they do about Jesus Christ. They regularly sing hymns praising Joseph Smith, and thanking God for him. The topical index to the official Mormon hymnal lists 4 hymns under 'Jesus', and lists 4 hymns, plus an additional arrangement for one of them, for 'Joseph Smith'. In few religious groups, and in no Christian churches, do the founder/leaders hold such lofty positions of acclaim, virtue, power and authority, as Joseph Smith holds in Mormonism. 14. America - the chosen/the millennium:- While the Mormon church is not as obvious and vocal as the Jehovah's Witnesses or the Seventh Day Adventists in their predictions and beliefs about the end-times, it is, never-the-less, a millennial movement. It claims that the Garden of Eden was in Davies County, Missouri, and that Adam walked on the U.S. continent - it also believes that Christ's Return is fairly imminent, and will take place in Independence, Missouri (which also happens to be the place where the Reorganized Church of Jesus Christ of Latter Day Saints - the largest and oldest Mormon break-away - is headquartered). During the millennium the Lord will live in Zion (in Missouri), all the prophets of Biblical times will be resurrected to live in the Mormon Zion, so that mortals and immortals will live and work together to build the New Jerusalem (in Missouri). Much of the time will be used to build extra temples and be baptised for all the dead since the beginning of time on earth (for whom proxy baptism had not yet been carried out) (e.g. see: Gospel principles, 1992, pp. 263-286; Hunter, 1945, pp. 277-285; Millet, 1994, January; Skousen, 1953, pp. 34-35; Van Orden, 1994, January). THE DARK SIDE Historian Jan Shipps, in her preface (1984, p. x) claims to present a sustained argument that Mormonism ought not to be classified as part of traditional Christianity. She acknowledges that, since 1830, there have been those who have claimed Mormonism to be non-Christian on the basis of theology. She adds that others have gone further, arguing Mormonism cannot be Christian because historical data shows that the movement is based on a 'foundation of subterfuge, chicanery, deception, and trickery, and therefore must be defined as fraud.' She does not deal with these issues, but goes on to argue that Mormonism is a completely separate tradition and must be understood and respected on its own terms. This is somewhat difficult when claims of deception and fraud continue, especially by liberal Mormon academics, and the further problem that Mormonism continues to claim that 'The Church of Jesus Christ of Latter-day Saints is a Christian denomination, wholly committed to the New Testament account of the birth, life, crucifixion and resurrection of Jesus Christ' (DPA, 1990c, p.1). Intellectual integrity requires that the group's own claims must be considered as a context for honest assessment and understanding. Can Mormonism stand careful scrutiny of its own claims? The history of the Mormon church as a people is a history of persecution - often, though not always, for understandable reasons. Some of the activities of the Mormon leadership has, in the past, been criminal, even murderous. Authorised murder (including the activities of the Danites, and the Mountain Meadows massacre); using bogus money to pay Gentiles [non-Mormons]; polygamy, and the sometimes taking of married women from their Gentile husbands, and married by Mormon men, on the basis that the earlier marriages were not Mormon marriages and therefore not recognised by God; defiance of some laws of the land and government authorities - including the destruction of printing presses in efforts to silence critics and members from revealing some of the activities and secret policies of Mormon leaders - these and many other things are part of the Mormon history which made persecution more understandable (though not justifiable). In recent years the Mormon hierarchy has been rocked by scandal, lies, forgery and murder, relating to the suppression and purchase of early Mormon church documents and supposed church documents (Lindsey, 1988; Naifeh & Smith, 1988; Sillitoe & Roberts, 1989; Shupe, 1991). More recently still, there has been documentation of sexual abuse and ritual abuse carried out by some Mormons, and silence on the part of leaders who knew about it. In spite the fairly successful efforts of trying to gain mainline religious status and acceptability, Mormonism still reflects a persecution complex and has revealed a heavy-handed approach to critics and questioners - including members. The Mormon church present teachings and practices that are very appealing, and are regarded as the answer to all of life's needs. The complex system of theology is presented in ways that are very persuasive. 'Faith enhancing' Mormon history is presented with religious fervour, nostalgia and romance. Close scrutiny, questioning, deep thought and analysis leads to the discovery of serious inconsistencies, contradictions, flaws, and deliberate deception in official Mormon theology and history. Mormon academics at Brigham Young University, and elsewhere, have been discovering some of these problems and warned to keep them to themselves. Mormon 'truth' has often failed the test. While it seems clear that today's Mormon church and leadership are not involved in the kind of double standards (often involving extreme luxury and/or immorality) that is found in some cultic groups, there is a combination of secrecy mixed with double standards when it comes to access to documents revealing the true history of the Mormon church. Most [?] General Authorities (top members of the leadership hierarchy) have access to Church Archives, which are denied other members, including their own university historians and other academics. A number of General Authorities, simply by elevation into a church power position, become Directors of large Mormon business companies, which would never be available to rank and file Mormons. Fear and intimidation is subtly used within the Mormon church. Disagreement or rejection of teaching or revelation from the Prophet and other General Authorities is regarded as disobedience of God and rejection of God's official spokesman(men). Such disobedience, and independence of thought (in religious/church matters) is regarded as Satanic and is guaranteed to bring suffering. If disobedience is regarded as significant (from the church leaders' perspective, and often not from outside perspectives) the wayward member will be summoned to the Bishop's Court or the Stake President's Court. Attendance at one of these ecclesiastical courts can be very intimidating. Those Mormons who decide they want to leave the Mormon church will also find their experiences intimidating. It involves a formal request to have one's name removed from the records (otherwise the Mormon church will consider the person an inactive Mormon and continue pressure to reactivate). This will then be followed, also, by a summons to Court. Often the effort there will be to prove that a person is not a worthy Mormon and therefore the church will be justified in excommunicating the person. Mormons constantly have to prove their worthiness and receive certificates of worthiness for attending the Temple, and also for purchasing new sacred under garments. Such certificates are only issued after the person has been examined and intimately questioned by the local Bishop and Temple President, and the person proves worthy - being a week behind in paying tithes can mean no certificate of worthiness. Going openly against stated policy of the hierarchy can mean the withdrawal of one's certificate. All this can also be somewhat daunting and intimidating. Records are kept of Court decisions (which are generally announced publicly) and Bishops' interviews. Members know that leaders have considerable knowledge of them, this can be a disturbing thing if there is any falling out. Conformity is seen in other standards and activities set by the church from Monday Home Evening programmes to the Word of Wisdom (health rules) which includes no drinking tea, coffee, alcoholic beverages; no smoking cigars, cigarettes or pipes, and the like. While Mormonism does not run lots of local communes, it does seek to build a strong sense of community (which can be both positive and negative). Often the sense of community and belonging is with a concept of the chosen people of God against the world. In Mormonism this is a subtle thing. Mormons do not withdraw from the world. They do not limit employment of church-owned business (though, there are many of these). Yet the teaching is that the Mormon church is the New Israel, the Kingdom of God on earth - non-Mormons are the Gentiles, and the gap between the two is real. The world (outside of Mormonism) is seen as hostile, wicked, full of darkness and headed for destruction - Mormons must therefore independent and self-reliant (McConkie, 1979, p. 132). The 'Testimony of Joseph Smith' (PGP Joseph Smith history), widely used in brochure form by the Mormon missionaries, still declares that God told the young Joseph Smith that all the churches and their 'professors' (members - professors of the faith) were an abomination to God. Mormonism is much more that a group of people coming together on Sundays from divergent backgrounds. It IS a subculture, a religious subculture. The closeknit separation from the world that can be seen in many communes may not be evident in the Mormon church, especially outside the U.S.A., but in Utah and several other Western U.S. States, and cities such as Salt Lake City, it is almost like being in a giant commune. When all your friends, relatives, workmates, and others are Mormons, living in streets where everyone (or almost everyone) is a Mormon, where most businesses are owned by Mormons, it can be very tough to disagree and leave the Mormon church. Here, even more than in a commune, it is easier to remain inactive within the system than to actively oppose and leave the system. Robert Gottlieb and Peter Wiley (1984, pp. 9-19) discuss the difficulty of persons wanting to do objective and critical research into Mormonism. They mention Mormon paranoia, secrecy, suspicion, acute tension when asking questions, frustration in information gathering, threat of unemployment and excommunication for critical Mormon writers, Mormon leaders' siege mentality. John Heinerman (a Mormon himself) and sociologist Anson Shupe (1985) discuss the control of media and news content by the Mormon church, and include a whole chapter on the darker side of Mormonism in their book (pp. 179-248). They accuse the Mormon church of authoritarian control, stifling dissent and criticism in a manner not consistent with democratic ideals. They deal with the false image of the earlier highly praised Mormon welfare programme, church authority and censorship, distorted official church history, strange political friends (Hitler and Nazism and Communism), Mormon attitudes to, and treatment of, minority groups, lawsuits and Mormonism (re. disaffected members and others, business related, discrimination, taxation). Heinerman and Shupe sum up that, having revealed and discussed Mormon characteristics not popularly revealed, such as: antidemocratic authoritarianism, vast corporate wealth and partisan political influence, sexism, censorship, and bureaucratic insensitivity, Mormonism needs to do a lot of maturing. They also make a brief mention of disturbing Mormon involvement in using and influencing police, political muscle, forged historical documents, murder and related scandal that had just come to light in 1984 (pp. 249-258). In his 1991 book, The darker side of virtue - corruption, scandal and the Mormon empire, Anson Shupe further develops the theme of the disturbing hidden side of Mormonism with scams, intrigue, corruption and control. There is a dark side to Mormonism, of which most people (including average Mormon members) are unaware, and over which the Mormon leadership goes into denial - but it is another aspect to the nature of Mormonism. These are just some of the reasons why Christians can accept most Mormons as nice, sincere people with high moral values and standards, but CANNOT accept Mormonism as Christian. THE DARK SIDE Historian Jan Shipps, in her preface (1984, p. x) claims to present a sustained argument that Mormonism ought not to be classified as part of traditional Christianity. She acknowledges that, since 1830, there have been those who have claimed Mormonism to be non-Christian on the basis of theology. She adds that others have gone further, arguing Mormonism cannot be Christian because historical data shows that the movement is based on a 'foundation of subterfuge, chicanery, deception, and trickery, and therefore must be defined as fraud.' She does not deal with these issues, but goes on to argue that Mormonism is a completely separate tradition and must be understood and respected on its own terms. This is somewhat difficult when claims of deception and fraud continue, especially by liberal Mormon academics, and the further problem that Mormonism continues to claim that 'The Church of Jesus Christ of Latter-day Saints is a Christian denomination, wholly committed to the New Testament account of the birth, life, crucifixion and resurrection of Jesus Christ' (DPA, 1990c, p.1). Intellectual integrity requires that the group's own claims must be considered as a context for honest assessment and understanding. Can Mormonism stand careful scrutiny of its own claims? The history of the Mormon church as a people is a history of persecution - often, though not always, for understandable reasons. Some of the activities of the Mormon leadership has, in the past, been criminal, even murderous. Authorised murder (including the activities of the Danites, and the Mountain Meadows massacre); using bogus money to pay Gentiles [non-Mormons]; polygamy, and the sometimes taking of married women from their Gentile husbands, and married by Mormon men, on the basis that the earlier marriages were not Mormon marriages and therefore not recognised by God; defiance of some laws of the land and government authorities - including the destruction of printing presses in efforts to silence critics and members from revealing some of the activities and secret policies of Mormon leaders - these and many other things are part of the Mormon history which made persecution more understandable (though not justifiable). In recent years the Mormon hierarchy has been rocked by scandal, lies, forgery and murder, relating to the suppression and purchase of early Mormon church documents and supposed church documents (Lindsey, 1988; Naifeh & Smith, 1988; Sillitoe & Roberts, 1989; Shupe, 1991). More recently still, there has been documentation of sexual abuse and ritual abuse carried out by some Mormons, and silence on the part of leaders who knew about it. In spite the fairly successful efforts of trying to gain mainline religious status and acceptability, Mormonism still reflects a persecution complex and has revealed a heavy-handed approach to critics and questioners - including members. The Mormon church present teachings and practices that are very appealing, and are regarded as the answer to all of life's needs. The complex system of theology is presented in ways that are very persuasive. 'Faith enhancing' Mormon history is presented with religious fervour, nostalgia and romance. Close scrutiny, questioning, deep thought and analysis leads to the discovery of serious inconsistencies, contradictions, flaws, and deliberate deception in official Mormon theology and history. Mormon academics at Brigham Young University, and elsewhere, have been discovering some of these problems and warned to keep them to themselves. Mormon 'truth' has often failed the test. While it seems clear that today's Mormon church and leadership are not involved in the kind of double standards (often involving extreme luxury and/or immorality) that is found in some cultic groups, there is a combination of secrecy mixed with double standards when it comes to access to documents revealing the true history of the Mormon church. Most [?] General Authorities (top members of the leadership hierarchy) have access to Church Archives, which are denied other members, including their own university historians and other academics. A number of General Authorities, simply by elevation into a church power position, become Directors of large Mormon business companies, which would never be available to rank and file Mormons. Fear and intimidation is subtly used within the Mormon church. Disagreement or rejection of teaching or revelation from the Prophet and other General Authorities is regarded as disobedience of God and rejection of God's official spokesman(men). Such disobedience, and independence of thought (in religious/church matters) is regarded as Satanic and is guaranteed to bring suffering. If disobedience is regarded as significant (from the church leaders' perspective, and often not from outside perspectives) the wayward member will be summoned to the Bishop's Court or the Stake President's Court. Attendance at one of these ecclesiastical courts can be very intimidating. Those Mormons who decide they want to leave the Mormon church will also find their experiences intimidating. It involves a formal request to have one's name removed from the records (otherwise the Mormon church will consider the person an inactive Mormon and continue pressure to reactivate). This will then be followed, also, by a summons to Court. Often the effort there will be to prove that a person is not a worthy Mormon and therefore the church will be justified in excommunicating the person. Mormons constantly have to prove their worthiness and receive certificates of worthiness for attending the Temple, and also for purchasing new sacred under garments. Such certificates are only issued after the person has been examined and intimately questioned by the local Bishop and Temple President, and the person proves worthy - being a week behind in paying tithes can mean no certificate of worthiness. Going openly against stated policy of the hierarchy can mean the withdrawal of one's certificate. All this can also be somewhat daunting and intimidating. Records are kept of Court decisions (which are generally announced publicly) and Bishops' interviews. Members know that leaders have considerable knowledge of them, this can be a disturbing thing if there is any falling out. Conformity is seen in other standards and activities set by the church from Monday Home Evening programmes to the Word of Wisdom (health rules) which includes no drinking tea, coffee, alcoholic beverages; no smoking cigars, cigarettes or pipes, and the like. While Mormonism does not run lots of local communes, it does seek to build a strong sense of community (which can be both positive and negative). Often the sense of community and belonging is with a concept of the chosen people of God against the world. In Mormonism this is a subtle thing. Mormons do not withdraw from the world. They do not limit employment of church-owned business (though, there are many of these). Yet the teaching is that the Mormon church is the New Israel, the Kingdom of God on earth - non-Mormons are the Gentiles, and the gap between the two is real. The world (outside of Mormonism) is seen as hostile, wicked, full of darkness and headed for destruction - Mormons must therefore independent and self-reliant (McConkie, 1979, p. 132). The 'Testimony of Joseph Smith' (PGP Joseph Smith history), widely used in brochure form by the Mormon missionaries, still declares that God told the young Joseph Smith that all the churches and their 'professors' (members - professors of the faith) were an abomination to God. Mormonism is much more that a group of people coming together on Sundays from divergent backgrounds. It IS a subculture, a religious subculture. The closeknit separation from the world that can be seen in many communes may not be evident in the Mormon church, especially outside the U.S.A., but in Utah and several other Western U.S. States, and cities such as Salt Lake City, it is almost like being in a giant commune. When all your friends, relatives, workmates, and others are Mormons, living in streets where everyone (or almost everyone) is a Mormon, where most businesses are owned by Mormons, it can be very tough to disagree and leave the Mormon church. Here, even more than in a commune, it is easier to remain inactive within the system than to actively oppose and leave the system. Robert Gottlieb and Peter Wiley (1984, pp. 9-19) discuss the difficulty of persons wanting to do objective and critical research into Mormonism. They mention Mormon paranoia, secrecy, suspicion, acute tension when asking questions, frustration in information gathering, threat of unemployment and excommunication for critical Mormon writers, Mormon leaders' siege mentality. John Heinerman (a Mormon himself) and sociologist Anson Shupe (1985) discuss the control of media and news content by the Mormon church, and include a whole chapter on the darker side of Mormonism in their book (pp. 179-248). They accuse the Mormon church of authoritarian control, stifling dissent and criticism in a manner not consistent with democratic ideals. They deal with the false image of the earlier highly praised Mormon welfare programme, church authority and censorship, distorted official church history, strange political friends (Hitler and Nazism and Communism), Mormon attitudes to, and treatment of, minority groups, lawsuits and Mormonism (re. disaffected members and others, business related, discrimination, taxation). Heinerman and Shupe sum up that, having revealed and discussed Mormon characteristics not popularly revealed, such as: antidemocratic authoritarianism, vast corporate wealth and partisan political influence, sexism, censorship, and bureaucratic insensitivity, Mormonism needs to do a lot of maturing. They also make a brief mention of disturbing Mormon involvement in using and influencing police, political muscle, forged historical documents, murder and related scandal that had just come to light in 1984 (pp. 249-258). In his 1991 book, The darker side of virtue - corruption, scandal and the Mormon empire, Anson Shupe further develops the theme of the disturbing hidden side of Mormonism with scams, intrigue, corruption and control. There is a dark side to Mormonism, of which most people (including average Mormon members) are unaware, and over which the Mormon leadership goes into denial - but it is another aspect to the nature of Mormonism. These are just some of the reasons why Christians can accept most Mormons as nice, sincere people with high moral values and standards, but CANNOT accept Mormonism as Christian. APPENDIX 1 MORMONISM AS GNOSTICISM Harold Bloom, Professor of Humanities, has acknowledged he is 'culturally an American Jewish intellectual but not an adherent of normative Judaism....a Jewish Gnostic' (1992, pp.81, 96). He greatly admired Joseph Smith, the founder of Mormonism, and regarded him as a hero, a religious genius and visionary (1992, especially pp.96-111). He makes statements agreeing with Dallin Oaks and his acknowledgment of the Mormon concept of a God who is limited and who is progressive, with this, and his high regard for Joseph Smith, it might be suggested that the Mormon church would welcome him as an ally, in reality Mormon leaders would distance themselves from Professor Bloom. As a Gnostic interested in the Kabbalah, Harold Bloom recognises in Smith and many of his teachings, a clear Gnostic connection and a radical departure from Christianity. Bloom examines Mormon history and its aims of a Mormon American Kingdom; as well as teachings: from the nature of God to the notion that humans are actually born to God and his wives and can progress to their own godhood to the doctrine of polygamy as an essential to becoming gods. Some of his resultant statements are pertinent here: 'The God of Joseph Smith is a daring revival of the God of some of the Kabbalists and Gnostics, prophetic sages who, like Smith himself, asserted that they had returned to the true religion of Yahweh or Jehovah' (p.99).
In spite of all this, as Bloom acknowledges, 'the Mormons, who so clearly are as radical a departure from Christianity as is Islam, regard themselves as the legitimate Church of Jesus Christ. But at least the Mormons do recognize their own overt elitism; only they will progress to godhood' (1992, p.263). APPENDIX 2 MISSIONARY PROGRAMME 'The missionary emphasis of The Church of Jesus Christ of Latter-day Saints is one of its most recognised characteristics' (DPA, 1990a, p.1). In March 1996 John L. Hart (pp. 3 & 6) noted that by February, 29, 1996 Mormon membership was estimated to have reached 9,400,00, and that just over 50% of Mormon membership was by then outside the U.S.A. Of individual countries the U.S. had the greatest membership. The next highest membership was in Mexico, followed by Brazil, Chile and the Philippines. Much of the growth relates directly to the intensive Mormon missionary programme. !n 1996 there were over 50,000 Mormon missionaries serving in over 150 countries. Over 900 of these were serving in Australia (about 250 were actually from Australia and New Zealand). In 1990 their percentage spread across five major cities in Australia was: Adelaide 18%; Brisbane 21%; Melbourne 19%; Perth 18%; Sydney 24%. (See DPA, 1990a p.3 & PAD, 1994a, p.4.) The Mormon church has one of the most aggressive recruiting programmes in action. Thousands of young men, and a smaller number of young women, are actively involved in a voluntary proselyting [their term] programme around the world. The men (minimum age normally 19) give two years of their time to this work, and the women (minimum age normally 21) give 18 months. The 'missionary call' process involves discussions with the local ward bishop or stake president, medical checks and numerous forms to be filled in. The church's Missionary Department, under the direction of the Council of the Twelve. It is claimed that the suggested assignments (missionary destination), determined by the Missionary Department, are then sent to the President of the church, who then makes the final determination, and sends a letter of call to the individual missionary. This letter is regarded as a sacred letter and document (Dunn, 1976, pp. 1-5). Before going on their mission they spend some time in an intensive training programme, usually at one of the Missionary Training Centres. and then go out, often calling door-to-door, and giving their missionary presentations, known as the Uniform System for Teaching the Gospel (also known for many years as the Uniform System for Teaching Families, still referred to, and formerly officially known, as the Missionary Discussions). Mormon families are encouraged to open special savings accounts at the birth of a boy, so that there will be some support finance available for him when he goes on his mission. There is subtle pressure (sometimes blatant pressure) put on young men to fulfill their commitment obligations by going on mission. Increasing numbers of people, retirees as well as young people, are being called and challenged to go on mission, as the Mormon church perceives the return of Jesus Christ coming much closer. Mormon missionaries, and many other members, are often not aware of many of their church's proclaimed beliefs, especially the more exotic teachings. A great deal of doctrine is taught slowly and progressively, as a person rises up the ranks of the Mormon priesthood. There are many doctrines that Mormon missionaries DO know, but would never share with prospective converts on the doorstep. There is a deliberate policy of not revealing too much too soon. What is initially shared is often mild to non-controversial. This is rationalized by stating that newcomers and enquirers only need the 'milk of the Gospel - the meat will come later on.' A Mormon missionary once told me that the many teachings/beliefs they hold on the person and nature of God are the 'meat' and knowledge of such is not needed until one has grasped the basics - the 'milk'. The Mormon programme of proselytizing is intensive. The 'Uniform System for Teaching the Gospel' strongly reflects the psychology of selling, and uses loaded questions through which the prospective convert regurgitates what the missionaries have been telling them and thus reinforces Mormon concepts, often without the person being aware of it. Prospects are vigorously, if not aggressively, pursued. The programme uses behaviour modification techniques and principles to effectively gain and keep converts. A variety of brochures, booklets, and even large books, as well as hand-out copies of the Book of Mormon, are used to supplement the actual lessons presented from the Uniform System for Teaching Families. Missionaries themselves have access to a few additional helps such as their Missionary Gospel Study Program book (1988) and notes, Dunn's book (1976), and that by Allred and Allred (1978), both outlining aspects of what to expect and do while on mission, and reference books such as Marston's Missionary Pal, (1959). Missionaries are expected to record the number of visits made, books or leaflets left with people, the number of prayers said/blessing left on homes. All these sort of statistics are recorded and compared with other missionary teams and regions. Missionaries are expected to gain converts and baptise them. Monthly records are kept, and missionaries are ranked according to the number of baptisms performed by each missionary pair (e.g see Harvester, May/June, 1968, pp. 6-13 [Mormon missionary magazine]). The Mormon leadership maintains a tight rein on its missionary programme and exercises its power in ensuring absolute conformity to its dictated standards of values, dress, behaviour and more. Everything, from the complete content of what missionaries share with their prospects, to missionary dress and appearance, has been predetermined by the Mormon hierarchy. Personal preferences and choices are subsumed in obedience for the greater good and better image of the church. It is a deliberate policy of conformity for which the Mormon church does not apologise. Missionaries are also expected to report on each other, especially if one (in a pair) shows any response to possible outside influences or shows any doubts in what he is doing and teaching. Efforts to receive official permission for missionary activities or legal status for the church, and the right to own property, has not always come easily. Sometimes activities have been semi-formally permitted, and only formalised long after a growing church work has been established (Italy and Mexico formally gave legal recognition and status to the Mormon church in 1993 - after a great deal of missionary activity had been carried out for many years - see 1995-1996 Church Almanac (pp. 11-12, 246-247, 257-258)). APPENDIX 3 MAJOR MORMON SOURCES Standard Works:- The living Prophet and President of the Mormon church is clearly the ultimate authority - superseding previous prophets and even sacred scriptures. 'Modern-day revelation to the living prophet is as profound as anything that can be read in the scriptures, and is something to which Church members should pay attention, said Elder M. Russell Ballard of the Council of the Twelve' (Sheffield, August 10 1991, p.7). This is where the concept of progressive revelation comes to the fore. If the current living prophet claims a revelation from God, which contradicts previous revelations or any previous church stance on a significant issue, the new revelation is to be accepted, unconditionally, over all that has gone before. This was in fact the case in relation to the acceptance of Negroes/African Americans into the Mormon priesthood following a claimed revelation in 1978. However, sacred scriptures are still an important part of Mormon thought and development. The official sacred writings are referred to as the Standard Works of the Church. Henry D. Taylor, a member of the First Quorum of the Seventy (part of the LDS hierarchy) declared at the October, 1976, Semi-annual Conference:
Taylor shows clearly that there is a set of sacred, written documents that have been part of the early history of Mormonism. In addition there are further statements made by past and present leaders which also carry the seal of 'apostolic sacred authority'. Between 1855 and 1886 statements and sermons by Brigham Young (the second Mormon President and leader), and others, were officially published and made available in a 26-volume set of books known as: The Journal of Discourses. Young declared:
Others have also stated the authority of the Journal of Discourses (with the original approval and endorsement of the LDS First Presidency [Mormon President and his two counsellors - in this case Brigham Young plus Heber C. Kimball and Willard Richards]):
Along with these writings is the official history of the LDS Church, supposedly written by Joseph Smith, Jnr (with some obvious additions after his death in 1844). The preceding quotes and primary source statements show the authority and importance of Joseph Smith, his writings, the statements and writings of other LDS leaders, as 'standard works' (authoritative and official primary documents). These are all to be seen within the context of the whole importance of history to the life and faith of Mormonism. Major Mormon writings:- The Book of Mormon, The Book of Commandments, The Doctrine and Covenants, The Pearl of Great Price are, along with the King James version of the Bible (Old and New Testaments), the primary, sacred Scriptures of Mormonism. 1.) TheBook of Mormon is a major part of the source of Mormonism. It was published by Joseph Smith Jr. in 1830 - the same year in which he founded his 'Church of Christ'. It was presented as ancient scriptural record of the early American peoples, which commences at about 600 B.C. and revealed the migrations of Israelites to the Americas. These were the ancestors of today's American Red Indians. It also tells of the life and teachings of Jesus Christ, and has the American Israelites predicting, with greater specific detail than was seemingly available to the ancient prophets of Israel still in the Middle East, that Jesus Christ's mother would be called 'Mary', and also (not so accurately) that he was to be born in Jerusalem (BoM Mosiah 3:8; Alma 7:10). It further purports that, after his resurrection, Jesus Christ visited the Americas resulting in many of the Israelite Indians being converted to Christianity. Eventually bad Indians (Lamanites) who had not accepted the message of Jesus, fought against, and then killed off the good Indians (Nephites) who had converted, and whose skin was 'white and delightsome'. As a result of this evil, the Lamanites, the direct ancestors of today's American Indians, were cursed and had their 'white, and exceedingly fair and delightsome' skin changed - 'the Lord God did cause a skin of blackness to come upon them.' (2 Nephi 5:21) But before all the good Nephites died, Mormon, their historian, recorded the history of the people on gold plates. With his dying breath he told his son Moroni to hide the gold plates. Moroni, in or about 421 A.D., then buried the gold plates on a small hill called, Cumorah, in, what is now, New York State. In 1838 Joseph Smith claimed to have had several earlier visitations or visions. The first, in 1820, was of God the Father and Jesus Christ, telling that the creeds of all the churches 'were an abomination' to God, and those who professed the beliefs of the churches 'were all corrupt' and therefore young Joseph was not to join any church. (PGP Joseph Smith 2:19 [H:19]) A later visitation or vision (September, 1823) was that of the Nephite warrior, now an angel, Moroni. He told Joseph on that, and subsequent visits, about the Gold Plates and their historical contents containing 'the fulness of the everlasting Gospel' [sic] (Joseph Smith 1:34 [H:34]), but it wasn't until September 1827 that Moroni revealed to Joseph where he had hidden the Gold Plates, which he then presented to Joseph. Smith claimed that these were inscribed with Reformed Egyptian 'Caractors', but he was able to translate these with the aid of a 'Peepstone' and also the 'urim and thummin'. When he had completed his work he declared 'We heard a voice from out of the bright light above us, saying, "These plates....have been translated by the power of God. The translation of them which you have seen is correct."' He also claimed that he 'told the brethren that the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book.' (History of the Church, Vol. 1. pp. 54-55 & Vol. 4. p. 461) That led to the publishing of The Book of Mormon and the establishing of the Mormon Church. 2.) A Book of Commandments for the Government of the Church of Christ, organized according to law, on the 6th of April 1830 was published in 1833. It purported to be a collection of 65 direct revelations to Joseph Smith from God given between July, 1828 and September 1831, which provided specific rules and guidance for the new church founded by him. It was decided by a council of Mormon church leaders in 1831, to publish a collection of revelations claimed to have been received by Smith, and at that stage only available in handwritten manuscript form. This collection was to be called, The Book of Commandments. The handwritten collection was taken to W.W. Phelps at Zion, Jackson County, Missouri, for publication in book form. Phelps found the process of typesetting the material in book form, begun in 1832, a slow process. So, while that work continued he published 17 of the 65 documents in his monthly magazine, The Evening and The Morning Star. The printer had completed the type setting up to the end of the 47th verse of chapter 65 of the BoC. More verses in chapter 65, and probably more revelations, were to be printed, but on July 20, 1833, a mob of opponents destroyed the press and printing house, scattering galley sheets and type in nearby streets. Though, initially, it had been voted to publish about 10,000 copies of the BoC, only several hundred copies of the five galley sheets containing the 160 pages in print at the time of the mob destruction were able to be gathered and bound. For two years this limited quantity of the incomplete book of revelations guided the Mormon church. (It is believed there are only about 25 BoC originals extant today.) Phelps also published an additional eight documents in his The Evening and The Morning Star which appeared to have been intended for inclusion in the BoC, but failed to make it because of the mob action. 3.) Doctrine and Covenants of the Church of the Latter Day Saints: Carefully Selected from the Revelations of God, and compiled by Joseph Smith Junior, Oliver Cowdery, Sidney Rigdon, Frederick G. Williams [Presiding Elders of said Church] Proprietors was published in Kirtland, Ohio, in 1835. A church 'High Council' appointed the four men, named on the original title page, in September 1834, to make a new compilation of doctrines for their church. This compilation was to be collected from the Bible, Book of Mormon, and the revelations given to the church up to that point in time. The committee of four described in February 1835, the work they were doing, indicating they were not including items from the Bible or the Book of Mormon. They were compiling revelations already collected for the BoC, plus additional ones received subsequently. Furthermore, they included a series of seven lectures, Lectures on Faith, given to elders at Kirtland, Ohio, during the winter of 1834-35. These make up the first part of the volume. The second part of the volume contains the original 65 revelations in the BoC, but in a completely different order, and 10 of the original BoC revelations were recombined and reduced to three in the new volume (chps.17-21 = section 45; chps.31-33 = section 52; chps.44 & 47 = section 13). The newly named volume has a total of 102 revelations (with the combinations, an additional 44 revelations to those published in 1833). While the Book of Commandments had 65 revelations/chapters/sections, and the Kirtland 1835 edition of the Doctrine and Covenants officially had 102, for over a hundred years now the D&C has contained 136 revelations/sections, plus, since 1921, the addition of the 1890 Manifesto against continuing the practice of polygamy, referred to as 'plural marriage' and also known as 'The Principle'. The 'Explanatory Introduction' to recent issues of the D&C mentions that a number of the revelations first appeared in the 1833 BoC and that an enlarged compilation was published as the D&C in 1835. It then adds: 'In successive editions of the Doctrine and Covenants, additional revelations or other matters of record have been added, as received, and as accepted by competent assemblies or conferences of the church.' The introduction also acknowledges that the 'Lectures on Faith' (first included with the D&C in 1835) had been previously included, but were no longer included because 'they were not given or presented as revelations to the whole Church.' Up until the 1990s the statement about the omission of the 'Lectures on Faith' lacked specific detail, but now it is acknowledged that this omission has been since the 1921 edition of the D&C. Apart from this brief reference to additional material in successive editions, very little specifically detailed information is available from official standard Mormon Church publications on when different editions were published or when and what additions were actually made. One official publication, Doctrine and Covenants Student Manual (Religion 324-325), produced by the Church Educational System, does acknowledge that a new edition, containing 111 sections, was published after Joseph Smith's death in 1844, and another was published in 1876, with 136 sections. In the latter edition, the 1835 section 101, on Marriage, was deleted. It also states that modifications to the D&C also took place in 1921, which included the deletion of the 'Lectures on Faith' and the addition of the 1890 Manifesto officially ending the practice of polygamy. (1981, p.2.) Liberal Mormon historian, D. Michael Quinn, (1994, pp. 157, 160 & 388) makes reference to additions to two early editions (as evidenced from the research of others): revelation 112 [dated July, 1837, concerning the authority of the Twelve] was added in the new edition of 1844 (some five or six months after Joseph Smith was killed), and in a revised edition of 1876, what are now sections 118 and 126 [also concerning the power and authority of the Twelve, and dated, July, 1838 and January, 1841, respectively] were added. These three revelations were important in ensuring the authority and control of the Quorum of the Twelve Apostles, and ultimately Brigham Young, as the legitimate successors of Joseph Smith, following the latter's June, 1844, murder. In April, 1976, Joseph Smith, Junior's 'Vision of the Celestial Kingdom', apparently received by him in January, 1836, and the 'Vision of the Redemption of the Dead' apparently received by the Mormon Church's 6th President, Joseph F. Smith, in October, 1918, were added to The Pearl of Great Price. The Mormon Church hierarchy changed its collective mind and transferred these two revelations, from the PGP to the D&C as sections 137 and 138, in June, 1979. It was also decided, at that time, to add President Spencer W. Kimball's 1978 statement of having received a revelation allowing all worthy Mormon men, including Negroes, to hold the Mormon priesthood, to the D&C. However, this was not given a number as a revelation (the actual revelation was not given), but was simply appended to the D&C as Official Declaration 2 (Official Declaration 1 being the 1890 statement against the continuance of polygamy). The Doctrine and Covenants, rather than the Book of Mormon, is the major source of most of today's complex Mormon theology. In the early years of its history its existence was denied when dealing with outsiders. Later, while its existence was acknowledged, it was kept from new converts. Even today, some Mormon missionaries are reluctant to make copies available to non-members. 4.) The Pearl of Great Price Being A Choice Selection from the Revelations, Translations and Narrations of Joseph Smith, First Prophet, Seer, and Revelator to the Church of Jesus Christ of Latter-Day Saints was first published in 1851. The current edition of the PGP is divided into four major parts: 1. The Book of Moses - 8 chapters - purported revelations given
to Joseph Smith in June and December, 1830 and February, 1831; These three sets of writings (BoM, D&C, PGP), along with the King James Version of the Bible (and the official statements made by the General Authorities at the two semi-annual Conferences in Salt Lake City), are regarded as the Standard Works, or sacred Scriptures. 5.) The Evening and The Morning Star was commenced, as a monthly publication for the growing and scattered Mormon Church by, William W. Phelps, in June, 1832. The magazine was published 'not only as the messenger of truth, to bring the Revelations and Commandments of God which have been, but to publish those that God gives NOW, as in the days of old.' With the approval of the Church leaders, Phelps published original material, such as some of the revelations of Joseph Smith and other official statements, in The Evening and The Morning Star. He was also involved with other official publications later. While not a member of the top official Mormon leadership, Phelps played a significant role. He was a printer by trade, and was responsible for publishing the original BoC. He was one of the leading presenters of the 1835 D&C to the General Assembly of the Church, recorded as 'President W.W. Phelps' who addressed the Assembly several times. Phelps also belonged to the secretive, powerful leadership authority group, the 'Anointed Quorum' (also referred to as the 'First Quorum' and 'Holy Order'). This group was commenced by Joseph Smith in early 1842 when he began to initiate certain members in Masonic-like rites, referred to as the endowments. In December 1845 ordinary members, in general, began to receive the endowments, which still remain integral to sacred (secret) Mormon Temple ceremonies today. The Anointed Quorum was very influential in dealing with the various contenders for Joseph Smith's succession and power following the Mormon Prophet's death. Phelps also belonged to the secular authority of the early Mormon Church, the 'Council of Fifty'. But, like quite a number of early Mormon leaders, Phelps fell from favour for a while. In 1838 he, and other dissenters who disagreed with Joseph Smith's vengeful ways of dealing with non-Mormon critics and opponents, as well as Mormon dissenters, faced the wrath of Smith and others, and were excommunicated. They also received written threats from the Danites. The Danites were formally organised in June 1838 as the 'Daughters of Zion' (though it definitely was NOT a church ladies' knitting class!), but a few weeks later was nicknamed the 'Danites'. By late 1838 more than 1,000 men had been initiated as Danites. (Quinn, 1994, p.479.) The group soon gained a notorious reputation as it fulfilled its purpose of dealing with Mormon dissenters and non-Mormon critics and opponents. Historical evidence reveals that some cut the throats of their victims and, at times, otherwise mutilated them, as they sought to carry out their roles as the enforcers and avengers of their Prophet. Phelps survived their threats, and was back in favour by March 1844, when he was listed as a member of the Anointed Quorum. 6.) Joseph Smith Begins His Work Vols. 1 & 2 were both published by committed Mormon, amateur historian and document collector, Wilford C. Wood, in 1958 and 1962 respectively. In Vol.1 Wood reprinted the original 1830 edition of the Book of Mormon:
This copy of the BoM was reprinted by photo-offset means from original remaining uncut sheets. Vol.2 of this set (rather than series) contains a reprint of the 1833 Book of Commandments, a reprint of the 1835 Doctrine and Covenants, a reprint of the original Lectures on Faith, and a reprint of the original 14 Articles of Faith. These were all published in honour of Joseph Smith. Each volume has sworn statements from the church-owned Deseret Press, that they are reprints of originals as submitted by Wood. Between the release of these two volumes Wood claimed that in 1960 he received a revelation in which he saw and heard the ordination prayer by Peter, James and John, ordaining Joseph Smith and Oliver Cowdery to the 'Holy Melchizedek Priesthood', and that he heard Joseph Smith declare the event had occurred on June 27, 1829, exactly 15 years before Smith's murder. (Quinn, 1994, p.283.) Officially it has been claimed that no one knew the exact date for this purported event. 7.) History of the Church of Jesus Christ of Latter-day Saints - Period 1. History of Joseph Smith, the Prophet by Himself. This history, based on notes commenced by Joseph Smith in 1838, and now contained in Vols. 1 - 6, was initially published in instalments by Smith in the Times and Seasons, in 1842. They continued to be published in a couple of other periodicals, by the Mormon Church, after Smith's death. The material was put together, and first published in book form, in 1902. They cover the history of the Church from 1820 to 1844, according to Smith. The volumes contain details of events, conversations, revelations, pronouncements , and other related information about the birth and development of one of America's unique religious groups. Biographer historian, Fawn M. Brodie, (1971, p.405) comments on this official Mormon history, 'There seems to be good evidence that when he [Joseph Smith] chose to write of this evolution [of himself as a preacher-prophet] in his History of the Church he distorted the past in the interest of promoting his public image as a gifted young prophet with a substantial and growing following.' Current liberal Mormon historians seem mainly to refer to this official history in pointing out what has been omitted, altered or deleted. Vol. 7 deals with the second period, referred to as the 'Apostolic Interregnum'. It is based on 'the Manuscript History of Brigham Young and Other Original Documents' and covers the period from 1842 to 1848. It appears that Brigham H. Roberts edited the material in its final form. An additional index volume 'was prepared in recent years by E. Keith Howick, according to the publishers, Deseret Book Company, in 1978. 8.) Journal of Discourses - This set of 26 volumes consists of sermons and messages by the leading Mormon General Authorities over a time span commencing in 1851 and ending in 1886. Many of the sermons come from Brigham Young, as the second Mormon President and Prophet. The First Presidency (the Mormon President and his two Counsellors) gave its endorsement to the publication of these volumes, initially intended for Mormons in England. It was believed that those Mormons a long way away from Salt Lake City would benefit from the teachings given to the faithful in Zion. The Mormon leaders, in their endorsement, made clear their approval and support of the first reporter and compiler of these sermons, George D. Watt. Originally made available twice a month in 16-page bulletins, the sermons were then bound into volumes of about 400 pages. George D. Watt, claimed great pleasure in making available to 'the Saints abroad':
The significance and importance of the 'Journal of Discourses' continued to be emphasised in subsequent volumes, as shown in earlier quotes and the following prefaces:
Second Mormon leader, Brigham Young, emphasised the importance of the content of the Journal of Discourses, when he commented on his own sermons contained in the JoD:
9.) THE SEER was published by Mormon Apostle, Orson Pratt, as a monthly "Epistle" from January 1853 to August 1854. The 20 issues of THE SEER volumes I and II were bound together as a single volume on completion of the last issue. Originally published in Washington, USA the volume was completed in Liverpool, UK. The periodical was published:
Pratt was appointed and authorised, as 'Traveling-Agent', to
conduct an itinerant ministry of teaching, preaching and publishing,
across the United States and the British Provinces, by the First
Presidency of the Mormon Church. Brigham Young, and his two Counsellors,
signed and sealed the authorisation at Great Salt Lake City, Utah,
September 13, 1852. (Pratt, 1853, p.2) REFERENCES Only references actually quoted (apart from some major primary sources) are listed on the following pages. Several hundred other Mormon, and non-Mormon, works - not listed - were also consulted in the process of preparing this position paper. 1. Mormon primary sources: The Evening and The Morning Star (June 1832 Vol.I No.1 - July
1833 Vol.II No 14) Independence, Missouri:W W Phelps. (December 1833
Vol.II No.15 - September 1834 Vol.II No.24) O. Cowdery, edit. Kirtland,
Ohio:F G Williams (major LDS publication announcing new revelations,
scripture revisions, Book of Mormon extracts) (1969 photomechanical
reprint of originals by Eugene Wagner, Basel, Switzerland) 2. Mormon 'liberal' historians, sociologists and other intellectuals: Buerger, David John. (1994) Mysteries of godliness - a history of
Mormon temple worship. San Francisco:Smith Research Associates. 3. Mormon Officials and other Mormon leaders: Allred, G. Hugh & Allred, Steve. (1978) How to make a good mission
great. Utah:Deseret Book Co. 4. Non-Mormon historians, sociologists and other researchers: Bloom, Harold. (1992) The American religion: the emergence of the
post-Christian nation. New York: Simon & Schuster. W. A. van Leen | ||
Jesus, various angels, Peter, James and John, as well as Moses and Elijah; revelations given to him by God; the ability to translate ancient documents and gold plates with ‘Reformed Egyptian’ script - and all this is claimed to have happened during the 1820s to 1840s. 