Mormonism and Nicene Christianity

Since its beginning in the 1820s, the Latter Day Saint movement has proclaimed itself to be Christianity restored to its original authority, structure and power; and in contrast, the existing denominations, "were believing in incorrect doctrines, and that none of them was acknowledged of God as his church and kingdom", and "all their creeds were an abomination in his sight." Since that time, Mormonism and mainstream Christianity have both found much to criticize, as well as to admire, in one another's history, manner of life, and doctrinal claims. They each profess a faith or belief in the Old and New Testaments and in Jesus Christ as the Son of God and Savior, crucified as a final offering for the debt of sin and resurrected.

The Latter Day Saints are not a branch of the Trinitarian tradition, and reject the theology positing the Trinity. Nevertheless, the LDS state that apart from the Trinitarian theology of mainstream Christianity, they and the Latter Day Saints hold faith in the same Christ. Latter Day Saints also claim that mainstream Christianity lacks the priestly authorization and prophetic power accompanying the Restored Gospel. For their part, Trinitarians by definition teach that the gospel concerns who Christ is; and by direct inference, the tradition alleges that any, ostensibly including the Mormons, who depart from the biblical understanding preserved in the catholic churches are prevented by their doubt of the scripture's own teaching from believing and proclaiming the Gospel of reconciliation through Christ.

Overview comparison

The core, distinguishing Latter Day Saint belief is that Joseph Smith, Jr. was a prophet who, like Moses, received revelation and scripture from God. The first such revelation recorded by Smith stated that the original apostolic church was lost after a "Great Apostasy" in the early church. Smith claimed subsequent revelations instructed him to organize the restored church of Jesus Christ and carry it to all the earth. Today, Latter Day Saints (sometimes referred to as Mormons) believe their church has the same authority as the church established by Jesus Christ, that successor Apostles are also prophets, and that revelation is on-going.

This contrasts with trinitarian Churches, who believe that their doctrines are thoroughly consistent with those taught by Jesus Christ and his Apostles. Traditional Christianity holds that the scriptural canon is closed, and that this kind of active revelation ceased with the end of the Apostolic Age. In accordance with their historic creeds, Mormonism is deemed a corrupted form of Christianity, or Christian in only a nominal or cultural sense. Their apologists argue that the beliefs unique to the LDS are incompatible with the Bible and unsupportable from either tradition or history.

Beginning of the Latter Day Saint movement

Main article: History of the Latter Day Saint movement

The founder and first prophet of The Church of Jesus Christ of Latter-day Saints, Joseph Smith Jr., stated that God, in a theophany (or "First Vision"), had indicated to him that all other Christian churches were in a state of apostasy and that he was to join none of them. In March 1830 the Book of Mormon was published, which Joseph Smith said was scripture that he had translated by divine power from buried golden plates delivered to him by an angel. It professed to recount a history of the Lord's dealings with some of the ancient inhabitants of the Western Hemisphere, including a description of their civilizations. The most significant part of this history is the appearance of Jesus after his resurrection.

Smith, along with five associates, formed the Church of Jesus Christ according to New York State law at the time. He indicated that he was directed by God the Father and the Son, Jesus Christ, to restore the fullness of the Gospel because Christian churches had lost essential doctrines and priesthood authority that could not be recovered without a restoration. Most other Christian denominations disagreed and attempted to discredit Smith.

Latter Day Saints maintain that the "rock" upon which Jesus promised to build his church (Matthew 16:18) had reference to divine guidance and government of the Church by way of revelation to authorized ministers, Smith himself being the first in "this dispensation" of the gospel. Latter Day Saints, like other Restorationists, believe that a restoration of the Primitive Church was necessary to overcome otherwise insurmountable departures from the true faith established by Jesus Christ. For the LDS, this apostasy especially included the loss of priesthood authority.

The LDS view is in stark contrast to the belief in "apostolic succession" found in Catholic and Orthodox branches, which expresses their faith that a general apostasy is rendered impossible by the continual presence of Christ in the church according to his promises to the apostles, "... I tell you, you are Peter, and on this rock I will build my church (ecclesia), and the gates of hell (sheol) shall not prevail against it." Matthew 16:18, and "I will not leave you as orphans; I will come to you." John 14:18.

Comparable beliefs and differences

Insight into what Mormonism teaches that is different from mainstream Christianity can be gained by comparing their approaches to religion, in broader terms than their specific disagreements.

Personal revelation and theology

Comparable beliefs

Both traditional Christians and Latter Day Saints assert the belief that God moves upon individuals to inspire them in the use of their talents to serve God in His work and to help humankind. This is evidenced by many individuals in both belief systems who are professional artists, musicians, teachers, and any number of other professions, who would attribute the direction of their lives to the guidance of the Holy Spirit.

LDS perspective

Main article: Revelation (Latter Day Saints)

Latter Day Saints emphasize personal revelation from God by the power of the Holy Ghost as the only way to confirm a true knowledge of Jesus Christ. They believe that this revelation is the result of faith and personal inquiry, but that every person is born with the light of Christ. This innate power allows a person to distinguish good from evil and to feel the prompting of the Holy Ghost.

In addition to the light of Christ, Latter Day Saints believe that a person may receive a more frequent companionship of the Holy Ghost after confirmation. This priesthood ordinance provides the "gift of the Holy Ghost." Latter Day Saints believe they gain personal revelation in their daily lives and in Church responsibilities through the constant companionship of the Holy Ghost. In LDS belief, revelation is something that is experienced at all levels: from the prophet to the lay member; each member may receive revelation for many personal decisions, for guiding their children, and for their own responsibilities while serving in the church.

Because of this belief in continuous revelation guiding decisions by leaders of the LDS Church at all levels, including changes periodically in local lay leadership who serve in various responsibilities, Latter Day Saints sustain a newly called leader and support their leadership, believing that each assignment (referred to as a calling) came from the Lord. The LDS Church provides numerous instruction manuals for new leaders which provide general guidelines. Leaders are expected to use personal revelation to adapt these guidelines to the specific circumstances of their calling.

Each LDS member is also expected to use personal revelation to determine how best to apply Gospel principles and the commandments in his or her life in a path toward sanctification. Where there are questions over how a particular scripture or doctrine should be interpreted, members of the Church are encouraged to seek clarification in the writings of the modern day Apostles and Prophets in the Church, back to the days of Church founder Joseph Smith. Latter-day Saints generally accept the counsel of 2 Peter 1:20 that "no prophecy of the scripture is of any private interpretation", and understand this passage to mean that official doctrines of the church and authorized interpretations of the meaning of scripture are solely determined by the presiding authorities (First Presidency and Quorum of the Twelve Apostles) of the Church. Nevertheless it is also acknowledged in the Church that God can use scripture to deliver personal testimony and revelation to individuals.

While Latter Day Saints are encouraged to study the scriptures and writings of church leaders, they generally minimize the importance of theology relative to personal revelation and direct relationship with God through prayerful study of the scriptures and direct communion in personal prayer, in gaining a knowledge of Jesus Christ. Some study the early Christian writers in an attempt to understand the early teachings of the Christian Church, but the writings of modern non-LDS theologians are given less consideration except in an effort to understand mainstream Christianity. The "Standard Works" of the church (The Bible, Book of Mormon, Doctrine and Covenants and Pearl of Great Price), coupled with official teaching on the part of the Prophets and Apostles who serve as worldwide leaders, form the highest doctrinal and theological authority in the LDS church. Other unofficial writings of Church general authorities, lay members, and a number of Christian writers (e.g., C.S. Lewis) are seen as potentially beneficial and edifying, but are not considered in any way binding upon the Church membership as far as establishing official policy or belief is concerned.

Mainstream Christian churches perspective

Mainstream churches most typically believe that miracles happen from time to time, for the confirmation and encouragement of faith, but not for new revelation; however, all believe that God's own Spirit dwells within them, in order to sanctify them in the truth deposited in them, and in order by many means to direct them, along with the whole church, into the fullness of Christ.

For traditional Christianity, everything in the life of the church directs toward knowing the Father in the Son, in the Holy Spirit, in the church. The most public expressions of this pervasive concern are the definitions and statements of the "deposit of faith," the vast body of literature of arguments for the defense and explanation of which is "Christian theology."

Mainstream Christianity places emphasis on the local presence of God in the church as a whole, as the Holy Spirit indwells each believer to make each one a member of Christ, a sharer in his risen body through faith in his death. They believe that personal guidance from God conforms each member to the truth as it is evidenced in the church, and written on their hearts, more and more conforming each life to that unity.

Religious authority

Comparable beliefs

The Latter Day Saints and traditional Christianity both teach that the authority of Christ for salvation is mediated through the church. Both view the other as being in the world, outside the church through which Christ calls the world to be reconciled with God.

LDS perspective

Latter Day Saints believe that Christ established a church during his mortal ministry in which the Savior himself was the head. They believe that this organization had a specific structure and hierarchy of authority; 1 Corinthians 12:28. is often cited as Biblical evidence of this belief, although, as with most doctrines in the LDS faith, it is further supported by modern day revelations received by Joseph Smith. Latter Day Saints believe that the true authority to govern the Church of Jesus Christ, known as the priesthood authority, was lost sometime after the death of the Apostles due to the apostasy of the leaders.

The loss of the priesthood, or alternatively the Great Apostasy, during the first 300 years after the resurrection of Jesus Christ is fundamental to the LDS belief of a restored gospel. This gospel restoration included the restoration of "the authority of God delegated to man." LDS doctrine states that the priesthood authority was restored: the Aaronic Priesthood from John the Baptist, and the Melchizedek Priesthood received personally by Joseph Smith and Oliver Cowdery from Peter, James, and John.

Particular powers within the priesthood are referred to as priesthood keys. Latter Day Saints believe that the ordinances performed by the proper priesthood authority will be recognized and sealed in Heaven and remain binding for all eternity. Thus the marriage ceremony performed in temples of the church is considered to be a bond that will last, "for time and all eternity," rather than, "until death do you part."

The President of the Church is the highest ecclesiastical authority on the Earth and is often referred to as "the Prophet." He, along with his counselors and the Quorum of the Twelve Apostles, are believed to have direct communication with Jesus Christ and are often referred to as "special witnesses" of Christ because of this close relationship with Him. Latter Day Saints consider Jesus Christ to be the true head of the LDS church as he was also of the Church in ancient times. The Prophet is assisted by two counselors, who together with him form the "First Presidency" of the Church. The Presidency, along with the Quorum of the Twelve Apostles, which have equal authority, unitedly lead the church. These leaders are considered to be a prophets, seers, and revelators. No decision is made for the Church as a whole without absolute unanimity on the part of these 15 men.

The hierarchy of authority begins with Jesus Christ himself and continues to the Presidency of the Church, to the Quorum of the Twelve Apostles, to the Seventy, through regional and Stake Leadership, Bishops / Branch Presidents down to each member of the church. At every level of leadership in the Church, the same process of divine direction is sought and the structure of the leadership in the Church is formed according to this revelatory process. (See Personal revelation and theology above).

Mainstream Christianity perspective

Mainstream Christianity claims to speak with real authority, in accordance with a deposit of faith given once for all, like the foundation of a building, which is only laid once, so that the whole building shares and participates in it. This authority resides first of all in the Jewish prophets who gave the Scriptures of the Old Testament, and is confirmed in the New Testament by the witness of the apostles to the coming of Jesus Christ, his death, his resurrection and gift of the Holy Spirit for the establishment of the church. Their overseers ("bishops" or "pastors") are, in principle, representative examples of a life and message built on this foundation; they are symbols of the unity of Christian faith endowed by God with authority to represent this unity, but they are not sources of new prophetic declarations. Their tradition is seen as a stewardship of the original gift of Christ, rather than formulations with new authority. The creeds of the churches are seen as symbols of faith, landmarks as it were, that have been set up as guides for future generations, in new situations, to warn them from wandering away from the knowledge of God who is with them, and to prevent them from forgetting how it happened that he is now in their presence, so that they may preserve the hope to be in his presence forever. The various Trinitarian traditions believe that this stewardship has been maintained not necessarily exclusively, but in its fullness, in their branch of the divided tradition.

Priesthood ordinances, sacraments

LDS perspective

In Mormonism, priesthood power includes the ability to perform specific ordinances. Priesthood keys control the performance of the corresponding priesthood ordinances. A priesthood holder can have the priesthood power to perform an ordinance, but not the authority to do so. For example, a priest can perform baptisms. (LDS male youths can become a priest at age 16, so most male members sixteen or older can baptize.) However, the priesthood keys for baptism within a unit is held by the Bishop, and within the borders of a mission are held by the Mission President. This means that all baptisms must be approved by the Bishop and/or the Mission President, who must also approve the priesthood holder who will perform the baptism.

Because the Latter Day Saints believe that priesthood authority is required for ordinances such as baptism and communion, they do not recognize corresponding rituals performed by members of other faiths as valid substitutes for their own. However, they do concede that the ordinances of other faiths can be beneficial to those receiving the services. The LDS Church teaches that many other religions have a portion of the truth and that they benefit their members as well as the world in general.

Mainstream Christianity perspective

In contrast to the LDS, mainstream churches see baptism as especially symbolic that their authority and hope is not their own but Christ's, and for this reason will most typically recognize the authenticity of baptism even in separated traditions, if by water, in the name of Christ into whose death they intend to be united to be raised through faith (see Trinitarian formula), sometimes adding that it must be done by one ordained to the office, or that chrism must be appended before accepting it as valid. This is not true of Baptists, who understand the ordinance as a testimony of particular faith and relationship with Christ, and sometimes of membership in a particular church. In this sense, the Baptist view is a restorationist view of the sacraments, rather than "mainstream". However, other traditions will typically accept the validity of Baptist baptism, with the same stipulations for acknowledging its fullness as apply to any other separated communion.

Faith and works

LDS perspective

Main article: Perfection (Latter Day Saints)

While both groups believe that faith in Jesus Christ is essential for salvation, Mormons place distinctive emphasis on the necessity of good works, as described in James 2:20. These works are viewed as an expression of their love for the Savior and for mankind, and are unrelated to the Catholic concepts of penance or indulgences. Mormons do not believe they can "earn" their place in heaven through good works, but rather provide services because they believe that is what Jesus wants them to do and they feel an inner motivation of charity toward all mankind, as explained in Matthew 25:40.

In Latter Day Saint theology, faith and works are entirely entwined. Good works are a natural outcome of faith, and are the manifestation of that faith. Conversely, strong and dynamic faith in Christ is a natural outcome of works, and one who is unwilling to obey Christ's commandments in deed cannot develop true faith in spirit. Following James, the person of faith is a doer of the word, not just a hearer; James also teaches that good works are the life-blood of faith. It is a mistake to try to separate works from faith and suggest that one will bring salvation on its own, and this is not at all what LDS theology states.

Latter Day Saints believe it is important for each person to make the most of the life and talents they are given for the glory of God and the salvation of His children, while acknowledging the need for the grace of God provided by Jesus Christ. For the Latter Day Saint (as it is for many others who profess a Christian faith), without the Atonement of Jesus Christ, salvation would be impossible, regardless of how many good works an individual performs in this life.

While Latter Day Saints believe that serving the poor and needy is a commission that every true believer in Jesus Christ takes upon himself or herself, and that good works have a bearing on the condition of the soul in the afterlife, they do not believe that their works will take the place of the grace of God in their salvation. All service in the Church is voluntary and LDS doctrine also affirms Paul's teaching that "God loveth a cheerful giver" and that He "delight[s] to honor those that serve him in truth and righteousness". It is clear from Latter Day Saint scriptures like Doctrine and Covenants, section 58 that voluntary good works on the part of the individual do have some bearing in LDS theology on salvation in the Kingdom of God.

Mainstream Christianity perspective

see also Faith and works

LDS humanitarian work is widely admired by mainstream Christians, and their own humanitarian relief organizations engage in similar work.. Mainstream Christians maintain that favor with God is an unmerited gift that cannot be earned, and love is what is acceptable to him because it is nothing more than he himself present within the believer who produces it. They interpret the apostle Paul as strongly warning against thinking of good works as a way of earning one's way into God's presence, as in Eph 2:8-9: "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast." Mainstream Christian churches encourage service to one another in many ways, some more programmatically than others. While there are many hundreds of Christian organizations that provide service for others - some directly connected with churches and others institutionally independent - support to and participation in these particular organizations is not a compulsory part of their religion. The LDS Church often works with such groups when providing relief in the third world, rather than establishing their own resources.

Mainstream Christianity has a long history of individual members - lay and clergy - providing service to others. Christian church buildings have been used to house a wide variety of services such as day care, soup kitchens, health clinics, etc. Christian churches often provide a voice for the disadvantaged, working to change the social and legal structure of a society to provide more opportunity for the less fortunate. "Faith working through love" is a concise expression of Christian obligation.

God and the natural order

LDS perspective

The LDS Church views God as part of the natural order, and yet infinitely above anything else in it, and therefore in complete mastery of both himself and everything else. Thus, Mormonism is neutral towards scientific studies, and does not believe that science and religion can conflict. Any perceived conflicts are believed to be due to an incomplete understanding of the scientific principles, religious principles, or both. The LDS Church believes that miracles conform to a higher and possibly unknown law. The miracle is often not the actual action, but the timing and/or circumstances of that action. Latter-day Saint doctrine categorically rejects the notion of creation ex nihilo and rather asserts that the creation of the earth was an "organization" of eternal matter (as one would fashion a ship out of raw materials). In a similar fashion, the raw spiritual materials of which the intelligence of the soul of man are comprised are considered (in LDS theology) to be coeternal with God, and the creation of the individual spirits of Gods children was also in this sense an organization and not a creation ex nihilo.

Mainstream Christianity perspective

Mainstream churches believe that God is absolutely unique, that he is the origin of all things including the laws of nature, that God is not himself confined to the laws of nature but is incapable of contradicting himself, and that he may at times act in a way that shows the creation to be entirely under his power, for the specific purpose of revealing his glory and establishing his purposes. However, mainstream Churches believe that God sometimes reveals his glory in ways for which no natural explanation is possible, except to deny that they took place at all; the three most typical examples of which are, creation from nothing except his own power, the incarnation of Christ and the resurrection of Christ from the dead.

Confession of Sins

LDS perspective

LDS members are to privately confess their sins directly to God as part of repentance. For serious sins, they are required to confess during a private meeting with their bishop. Bishops and other church leaders are not presumed to have the authority to forgive sins, but confession is an essential experience for the offender in the repentance process. The bishop typically counsels offenders, but may initiate disciplinary actions for serious and/or recurring sins, or situations in which the offender is unwilling to repent.

Mainstream Christianity perspective

Catholics and Orthodox Christians are expected to confess all of their sins to a priest, taking advantage of Christ giving the apostles (and likewise their descendants) the power to loose and bind sin on earth as in Heaven. Members are typically given a set of prayers to recite as a "penance" for their actions after absolution, as a way to start a better, grace-filled life. The priest, through the divine power and grace of God, declares a somewhat conditional absolution of the penitent's sins, according to the presumption that the Holy Spirit is the cause of their repentance - since otherwise, they cannot obtain forgiveness except but for fear of God and a wanting to be cleansed.

Similarly, but by a different custom, Protestant traditions may include a general confession of being sinners during Sunday services, urging each member to seek the forgiveness of God alone; and what is modeled in their services of worship is to provide their pattern of relationships with one another. Protestants do not acknowledge any intermediary for confession or forgiveness except Jesus Christ. Protestant traditions may also believe in a purely personal confession of sins directly through prayer, and reject that any public confession is necessary.

Differences in doctrines and core beliefs

A more commonly considered area of difference between Mormonism and other Christian denominations is what the two groups believe to be true. Although many of their statements of belief concerning Jesus Christ are similar, and in some cases both groups quote the same scriptures, many differences become apparent upon closer examination.

Divine calling of the Prophet Joseph Smith, Jr.

Main article: Teachings of Joseph Smith, Jr.

From the Latter Day Saint perspective, the most significant difference between the doctrines of Mormonism and mainstream Christianity is the belief that Joseph Smith, Jr. was selected by God to be His Prophet and restore the priesthood authority and doctrines of the primitive Christian church as prophesied in Acts 3:19-21:

Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.

In contrast, most other Christian denominations believe the era of new revelation has passed. Latter Day Saints believe in doctrines that other Christians consider heterodox, or even heretical, because Joseph Smith, Jr. and his successors taught these doctrines as revelations from God. Non-Mormon religions discount the LDS belief that Joseph Smith was a prophet and that any of the Mormon revelations came from God.

Accepted canon

See also: Biblical canon and Standard Works

Mainstream Christians teach that the canon of scripture is closed, accepting only the Bible as a sacred text (though the precise list of books in the Bible is disputed: Roman Catholics and Orthodox include the deuterocanonical books but most Protestants do not). Catholics teach Prima scriptura ("the Bible above all") but give equal weight to Sacred Tradition. Some Protestants consider their Bible the only infallible authority, a doctrine called Sola scriptura ("by scripture alone"), though some Protestant faiths consider different versions of the Bible to be the "infallible" one. Because of historic disagreements over interpretation of the Bible, the various ecumenical councils have produced a set of creeds that provide a definition of Christian belief accepted as absolute by many Christian churches.

Latter Day Saints reject the writings of these ecumenical councils as doctrines of men. In his account of the First Vision, Joseph Smith, Jr. recorded the following as The Lord's answer to his question of which church he should join:

"I was answered that I must join none of them, for they were all wrong; and the Personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt; that: “they draw near to me with their lips, but their hearts are far from me, they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof.”

Latter Day Saints believe the Bible to be the word of God as far as it is translated correctly, believing that many "plain and precious things" have been lost. LDS believe these truths were lost by omissions from the original text, poor translations, and false interpretations of certain passages. In addition to the Bible, they also believe that the Book of Mormon is a sacred text and that the Book of Mormon testifies of Jesus Christ and confirms the truth of the Bible (see First Book of Nephi). The Book of Mormon describes a history of God's dealings with the ancient inhabitants of the Americas. Latter Day Saints also have additional books of 'canonized' scripture: the Doctrine and Covenants and the Pearl of Great Price. The Doctrine and Covenants contains some of the revelations of modern day prophets. Each denomination of Mormonism has its own version of the Doctrine and Covenants; the different versions vary on which modern day revelations are considered canon, usually due to disagreement on the succession of the prophets. The Pearl of Great Price includes additional scriptures such as the Book of Moses and the Book of Abraham, though this set of scriptures is not accepted by every Mormon denomination.

Church leaders from the Quorum of the Twelve Apostles have taught that General Conference talks which are "…[spoken and] moved upon by the Holy Ghost shall be scripture…". In addition to the prophets of the Americas and the Middle East, many Mormons believe that there were also ancient prophets in other regions of the world that received revelations that resulted in additional scriptures that have been lost and may one day be forthcoming; hence the belief in continuing revelation and an open canon.

Nature of man

Main article: Plan of salvation

Latter Day Saints believe in a pre-mortal existence, in which every person is literally the spirit children of God. Prior to the existence of spirits, some element of the human spirit, called intelligence, existed eternally in the same sense that God existed eternally, but in a less progressed form of energy or matter. This may explain the Church's teaching that man and God are co-eternal (carefully distinguishing "co-eternal" from "equal", which is not a part of LDS doctrine). Within Mormonism, God is both creator and a literal, spiritual, Heavenly Father. God created the physical man, Adam, "in his own image" that His children might progress.

In contrast, mainstream Christianity regards mankind as the creation of God, "made in his own image", according to the Book of Genesis, but few believe that man existed before mortality. In historical Christianity, it is believed that only God is eternal, and that everyone and everything else began to exist at some point in time. Thus during the Arian debates, Arius claimed that "there was a time when Christ was not" (i.e. did not exist). The orthodox counter-argument was that Christ was co-eternal with the Father and the Holy Spirit; however both sides of this debate agreed implicitly that everyone else was not co-eternal, and that for Arius to claim Jesus was not eternal was to claim that He was not God, but rather a created being like angels and humans.

Regarding the afterlife, Latter Day Saints teach of a potential deification or exaltation of all of humanity who are worthy of it through the saving and redeeming power of the Savior's atonement.The oft-quoted saying (by Lorenzo Snow, a Latter Day Saint Prophet) that captures this idea is, "As man is, God once was; as God is, man may be." Simply put, this means that God was once a mortal man, and that men can become gods. They consider this tenet to correspond with Biblical teachings, also interpreting early orthodox Christian writings as having taught that this doctrine during the earliest periods of Christianity. Some Mormons further note that the doctrine of theosis of the Orthodox Church is evidence that this doctrine is based on early Christian teaching.

For mainstream Christianity back to at least the 5th and 6th centuries, this form of deification is heretical. Though it is not disputed that the doctrine of theosis has been clearly taught since the earliest Christian fathers, the LDS controversially argue that the earliest forms of this doctrine were favorably comparable to their own doctrine, if not the same. As the doctrine and theology went through debate, the LDS position that they also underwent change over the centuries until it became a prevalent teaching in Nicene Christianity that in Jesus Christ Man is one with God, and those who are joined to Christ share in this unity; but the church lost the idea of limitless human potential that is uniquely expressed by the Mormon doctrine. The Orthodox Church does not accept that exaltation and theosis are similar. Bishop Timothy Ware, formerly Spalding Lecturer in Eastern Orthodox Studies at Oxford University wrote in referring to the differences of the views between Mormonism and the Orthodox Church:

"Deification," on the Orthodox understanding, is to be interpreted in terms of the distinction between the divine essence and the divine energies. Human beings share by God's mercy in His energies but not in his essence, either in the present age or in the age to come. That is to say, in theosis the saints participate in the grace, power, and glory of God, but they never become God by essence.

Nature of God

Main article: Godhead (Latter Day Saints)

LDS believe that their description of the Godhead is compatible with the Bible. LDS differ from mainstream Christians today primarily in their interpretation of 'oneness' and in their beliefs concerning the origins of the members of the Godhead.

The Book of Mormon and the Doctrine and Covenants are explicit in their assertion that all three members of the Godhead; Father, Son and Holy Ghost are one God, though LDS deny the later Nicene assertion they are one in substance. In LDS belief, the three members of the Godhead are united as the "Divine Godhead" and "Holy Trinity, comprising three physically separate and distinct individuals who together constitute the presiding council of the heavens." The three members of the Godhead work in complete harmony in all things and are completely united in all Godly attributes while maintaining their unique identities and physical distinctness. Former President and Prophet of the Church, Wilford Woodruff, describes the unity of the Godhead:

"With all the divisions, and all the discontent, and the quarlings and opposition among the powers on earth, or that have been revealed from heaven, I have never heard that it has ever been revealed to the children of men that there was any division between God the Father, God the Son, and God the Holy Ghost. They are one. They always have been one. They always will be one, from eternity unto eternity. Our Heavenly Father stands at the head, being the Author of the salvation of the children of men, and having created and peopled the world and given laws to the inhabitants of the earth".

Most branches of Protestantism and Roman Catholic churches teach Trinitarianism as the doctrine that the Father, the Son, and the Holy Spirit exist as one God in three persons or in the Greek hypostasis. The three are co-equal and co-eternal, a single Divine essence, an incomparable being, identical in nature. To Trinitarians, God is by definition uncreated, without beginning, and the creator of all things. God is spirit, therefore He is not, and has never been, mortal. God the Son voluntarily took a body in being born as Jesus of Nazareth Certain branches of Protestantism differ slightly (Oneness Pentecostalism and some branches of the Assembly of God movement for example) from this more widely accepted description of the Trinity, however. These branches believe that the Father, Son and Holy Ghost are not only one in being but one in person or identity. These conflicting theologies at times are a source of friction between the varied Christian sects, as having a correct understanding the nature of God is often recognized as a key element to true Christian worship.

If one contrasts the LDS belief of the Godhead with the Trinitarian view, numerous differences appear between them, but an overlap of terminology adds to the controversy between them. Additionally a number of similar beliefs about the nature of God between the two viewpoints (such as God's attributes of mercy, love, kindness, omnipotence, etc.) serve to compound the problem of drawing a clear theological line of demarcation between the two on every aspect. For mainstream Trinitarians, the idea of "oneness" carries with it the connotation of inseparable singleness. For LDS, "oneness" denotes a unity in purpose and action This is a significant contrast as most Christian churches view the Nicene Creed, or the beliefs therein, as defining Christianity. Latter-day Saints also believe that if they are faithful, through the saving grace of Jesus Christ, they will one day enjoy this same oneness that the Father, Son and Holy Ghost experience with one another and be "heirs of God and joint heirs with Christ".

Another significant way in which Latter Day Saints' view of God differs from mainstream Christian denominations is in their belief that God progressed during the eternal past from being a man who dwelt on an earth to being the glorified, perfected, omnipotent God of the Universe, the Supreme Being. Latter Day Saints apply the concept of exaltation to God the Father based on Joseph Smith's teachings in the King Follett Discourse. The Christian Church has used similar language to describe the reciprocal nature of redemption through Christ (theosis or deification), since ancient times. The LDS argue that this language suggests that the Church at one time believed in the possibility of other divine beings.

Another point of theological contention between the LDS and other Christians is a teaching concerning an exalted woman, a female counterpart to the Heavenly Father. Though there is no canon reference that defines this doctrine, many Latter Day Saints believe that God the Father is married to an exalted woman that they call Heavenly Mother. Her existence is acknowledged by many LDS Church members and leadership, but she is not worshiped and rarely mentioned. Many members consider that she is held sacred by God and thus rarely mentioned to mortals.

Catholic, Orthodox and some very few Protestant churches give Mary the title of Queen of Heaven, and she is sometimes referred to as the Mother of God. This phrase refers to her role as the mother of Jesus, and does not imply a divine status in any way. All mainstream Christians reject worship of Mary while commending her faithfulness to Jesus throughout His earthly ministry. Latter Day Saints do not believe that Mary is the Heavenly Mother mentioned previously, and recognize her as the wife of Joseph the carpenter and the mother of Jesus Christ in a biological sense. Some critics of the church conclude from certain quotations of church leaders regarding the biological paternity of Jesus Christ that Mormons believe there was some sexual relationship between Mary and God the Father. Modern LDS leaders and apologists have urged that this is a false conclusion and point out that quotations from earlier LDS leaders refer only to their belief that the Son of God receives his biological paternity from God the Father, not Mary only, and do not imply any untoward behavior between Heavenly Father and Mary.

Need for salvation

Differences can be seen when reflecting on the need for salvation. With important differences between the East and the West, the traditions of Christianity teach that Adam and Eve sinned by defying God in the Fall of Man, contrary to God's wishes. All humanity inherited sinfulness because of this - the doctrine of original sin.

Adam's sin is disobedience to God's command, and has nothing at all to do with enabling the conception or bearing of children. It is understood as an act arising from man's inexcusable doubt of God's goodness and wisdom, in preference for one's own imagination, lusts and fears. The result of their unbelief and sin is alienation from God of themselves and of their children after them, and the subjection to futility and death of the creation made subject to them - although God does not abandon them.

In contrast, the LDS church rejects the concept of inherited original sin, though it does acknowledge that man in his natural state (without the light of God's spirit) is an enemy to God as a result of Adam's transgression. Thus, they teach that one is only punished for one's own individual sins and not for Adam's transgression. The transgression of Adam and Eve is seen as a necessary step in God's plan to bring about the human race. (2 Nephi 2:25) The tenth president of the LDS church, Joseph Fielding Smith, explains this:

"Adam did only what he had to do. He partook of that fruit for one good reason, and that was to open the door to bring you and me and everyone else into this world, for Adam and Eve could have remained in the Garden of Eden; they could have been there to this day, if Eve hadn’t done something. One of these days, if I ever get to where I can speak to Mother Eve, I want to thank her for tempting Adam to partake of the fruit. He accepted the temptation, with the result that children came into this world."

Furthermore, the members of the LDS church believe that Adam and Eve were given two conflicting commandments: one was not to eat of the fruit, and the other was to multiply and replenish the earth (reproduce). Therefore, one of the commandments had to be broken to satisfy the other. However, the church teaches that this was not a sin, but a transgression, because Adam and Eve did not have knowledge of good and evil before the Fall, and because Adam was expressly told, "thou mayest choose for thyself" (Moses 3:17) to enable bringing about mankind's needed agency.

Church ceremonies

See also: Ordinance (Mormonism)

See also: Worship services of The Church of Jesus Christ of Latter-day Saints

Virtually all Christians hold special ceremonies or rites, often called sacraments. The LDS church calls these ceremonies ordinances. Both religious traditions have some ceremonies with common names, for example, Baptism, Confirmation, and the Lord's Supper (called the Eucharist or Communion within Nicene Christianity and Sacrament in the LDS church). These ceremonies are held in public in the presence of members and non-members. Other Christian religions do not regard LDS ceremonies as being equivalent, and most Latter Day Saint denominations do not recognize those of other Christians.

Like other Christian churches, weekly Sunday services held in chapels of the Church of Jesus Christ of Latter-Day Saints are open to all who wish to attend, members and non-members alike. Services typically consist of a number of meetings held within a three hour block of time. Sacrament meeting involves the entire congregation, and can be held first or last. The middle class is typically Sunday School, where members are divided by age; some specialized adult classes can be held, such as Family Relations, Temple Preparation, Family History, Teacher Preparation, etc. The third meeting is divided into adult and youth males and female classes. During the same time as these two meetings, children have a separate meeting that is divided into class time and group activity time, often involving singing and games that teach gospel principles.

Most Christian denominations hold a Communion or Eucharist service as part of their Sunday meetings. Communion normally consists of bread (often in the form of a wafer), and sometimes water, wine, or grape juice. This ceremony commemorates the Last Supper, where Jesus gave his disciples bread and wine before going to the Garden of Gethsemane. The Roman Catholic Church teaches the doctrine of transubstantiation, which is that the bread becomes the literal body and blood of Jesus; partaking of communion by anyone other than a Catholic in good standing is considered a sacrilege. Most Protestant religions believe that the bread and wine are only symbols of the body and blood; such services are generally open to all, although participation in the bread and wine is usually reserved for believers.

The LDS Sacrament is central to Sunday worship services and consists of partaking of bread and water (not wine), emblems of Christ's body and blood, and as a reminder of the covenants Latter Day Saints enter into at baptism. The Sacrament portion of the Sunday meetings is considered the most sacred and important element of these meetings and as such is approached by the Latter Day Saints with reverence and in a spirit of penitence. Partaking of the sacrament by members who have been disfellowshipped or excommunicated is a serious transgression; partaking of the sacrament by non-Mormons is permissible, but would be of limited significance as no covenant would be renewed.

Latter Day Saint temples are not the same as meeting houses, and are not used for Sunday worship. Rather they are designed for special ordinances that are open only to LDS church members in good standing. These ordinances include the endowment and sealing ceremonies as well as proxy ceremonies held on behalf of the dead. During the endowment ceremony, members covenant to dedicate their lives to God, and promise to obey his will. The closest equivalent to sealing is marriage, but the ceremony is considered to be different in that these marriage sealings are believed to be done by the authority of God and can be for eternity and not "until death do us part". Members who have already been married in the traditional sense can later have their union sealed in the temple.

Latter-day Saints in good standing may serve as Proxies during these temple ceremonies on behalf of the dead, often an ancestor of the proxy. These ceremonies include baptism for the dead, confirmation, ordination, washing and anointing, endowment, and sealing. These practices are performed because the LDS church considers some ceremonies to be necessary, although not sufficient, for salvation and exaltation. The church’s goal is to potentially offer the ordinances necessary for the exaltation to persons who were unable to perform these ceremonies within their lifetimes. According to LDS doctrine, in the spirit world, these persons have the choice to either accept or reject the ordinances performed on their behalf. The spirit world has had different names throughout Christianity, such as Limbo, Paradise, etc.

Other Christians do not recognize any foundation for such special ceremonies, either in their tradition or in Scripture. These denominations do not consider these ceremonies available to the deceased. Due to different views concerning salvation, they have no proxy baptisms or "endowments" on behalf of the dead. The LDS believe that this practice died out from 325 AD forward, based on evidence of esoteric ceremonies similar to the LDS temple endowment and vicarious baptism for the dead. Trinitarian denominations view salvation as a transforming relationship through union with Jesus Christ by the Holy Spirit, and thus with God the Father; and that, such ceremonies are symbols which represent, confirm, or even confer this relationship of faith. Latter-day saints, by contrast believe these ordinances to be a necessary part of progression in Eternity and so seek to provide them for the living and the dead (by proxy). They believe that these practices, and view of salvation, were also evident in the early orthodox church, as well as among some sects that were later rejected as "heretical".

Use of the cross

Many other Christian denominations use the crucifix or cross as a symbol of their faith, which includes the belief that the Church shares in the suffering of Christ and remembers his death until He comes again, so that the Church might also share in Christ's resurrection In general, the crucifix represents the atoning suffering and sacrificial death of Jesus on the cross (his "passion"), while the cross alone represents Christ's victory over sin and death.

Members of The Church of Jesus Christ of Latter-day Saints do not use either as a symbol of their religion. While there are many theories as to why Latter-day Saints do not use the cross, the generally accepted reason was affirmed by Gordon B. Hinckley in 2005, who said, "the cross is the symbol of the dying Christ, while our message is a declaration of the Living Christ." In other words, Latter-day Saints see the cross as the death of Christ. They prefer viewing Jesus Christ as a living Christ interacting with the world in modern times through living prophets, who serve for Latter-day Saints as Moses and Abraham did for ancient Israel, and as Peter, James, and John did for the early Church of Jesus Christ.

Religion and Politics

The LDS Church has strict policies that no political activities can be conducted on church property, and that no church leaders are to comment on any particular candidate or political party while acting as a church official. While all members are encouraged to be politically active, they are to vote according to their own conscience. There have been situations when the LDS church has taken an active political position on what they perceive as moral issues, such as homosexual marriage, as have many other Christian sects. The discussion of politics during church meetings is strongly discouraged. Although the majority of the LDS members within the United States are conservative, there is a significant number of politically liberal members. Since the majority of the LDS church members reside outside of the United States, such issues are meaningless or of little concern to many members.

Many Christian sects openly take part in political activities, and may endorse specific candidates that are believed to adhere to the values of the church or preacher. Some Christian leaders, such as Martin Luther King, Jr. are well-known for combining their religious and political activities.

Recognition of the rites of other denominations

Latter Day Saints

Latter Day Saint history comes from the position that other churches were the product of the apostasy, as referenced in the Bible. Latter Day Saints view other Christian churches as teaching some truth, doing good works, and acknowledge their strong faith in Christ. However Latter Day Saints (aka Mormons) continue to believe that all other churches lack the divine authority to perform the ordinances of the gospel because of the apostasy, and that The Church of Jesus Christ of Latter-day Saints is the only true church. Based on this, The Church of Jesus Christ of Latter-day Saints does not accept the baptisms of other Christian denominations as valid. However, the Community of Christ is engaged in ongoing informal discussions concerning this issue. (See The Community of Christ below.)

Mainstream Christianity

The Catholic, Orthodox and Protestant branches of Christianity reject Mormon claims of additional scriptures, and of the prophetic office of Joseph Smith and other Mormon leaders; they disagree with Mormon claims that they have committed apostasy. Doctrines such as the beliefs about early American civilizations, which are unique to Mormon theology and not found in the teachings of mainstream Christian churches are also causes of disagreement. Nonetheless, many Christian denominations treat Mormons with respect, while not minimizing the differences in belief.

In 2001, in the Roman Catholic Church, the Vatican's Congregation of the Doctrine of the Faith decided not to accept Latter-day Saint baptisms. The Catholic Church generally recognizes baptisms from other Christian faiths in the name of the Trinity, provided the person baptized intends to do as the Church intends. However, because of differences in Mormon and Catholic beliefs concerning the Trinity, the Catholic Church stated that Mormon baptism was "not the baptism that Christ instituted."

The Presbyterian Church USA, the largest Presbyterian body in the US, publishes a brochure describing the church as follows:

The Church of Jesus Christ of Latter-day Saints, like the Presbyterian Church (U.S.A.), declares allegiance to Jesus. Latter-day Saints and Presbyterians share use of the Bible as scripture, and members of both churches use common theological terms. Nevertheless, Mormonism is a new and emerging religious tradition distinct from the historic apostolic tradition of the Christian Church, of which Presbyterians are a part. … It is the practice of the Presbyterian Church (U.S.A.) to receive on profession of faith those coming directly from a Mormon background and to administer baptism. … Presbyterian relationships with Latter-day Saints have changed throughout the twentieth century. By God's grace they may change further.

The Evangelical Lutheran Church in America, the largest Lutheran body in the US, notes that Lutherans have been among those Christians who do not rebaptize other baptized Christians; however, it publishes the following statement on the recognition of Mormon baptisms:

Although Mormons may use water–-and lots of it–-and while they may say "Father, Son, and Holy Spirit," their teaching about the nature of God is substantially different from that of orthodox, creedal Christianity. Because the Mormon understanding of the Word of God is not the same as the Christian understanding, it is correct to say that Christian Baptism has not taken place.

In its 2000 General Conference, the United Methodist Church decided not to recognize Latter-day Saint baptisms, stating:

The Church of Jesus Christ of Latter-day Saints, by self-definition, does not fit within the bounds of the historic, apostolic tradition of Christian faith. This conclusion is supported by the fact that the LDS Church itself, while calling itself Christian, explicitly professes a distinction and separateness from the ecumenical community and is intentional about clarifying significant differences in doctrine. As United Methodists we agree with their assessment that the LDS Church is not a part of the historic, apostolic tradition of the Christian faith.

The Episcopal Church (USA), part of the 80-million member Anglican Communion, an Anglo-Catholic tradition, does not recognize Mormon baptisms, though it recognizes Christian baptisms that are Trinitarian in nature. Daniel Tuttle, the Episcopal Church’s first bishop of Utah, decided not to require rebaptism of LDS converts, and that practice continues today among most Episcopal clergy.

Missionary work and reactions to proselytization

Missionary work

Latter-day Saints include all people in their missionary work, seeking to convert anyone who is not a member of the LDS church, whether or not they are already a member of a Christian church. Because ministering to those of other Christian faiths can be a sensitive task when feelings on both sides are strong, leaders of the LDS Church from the time of its founder Joseph Smith have counseled members to be sensitive, to exercise caution, and to avoid contentions in their preaching. Wilford Woodruff, an early president of the Church and a contemporary of Joseph Smith taught:

When you go into a neighborhood to preach the Gospel, never attempt to tear down a man’s house, so to speak, before you build him a better one; never, in fact, attack any one’s religion, wherever you go. Be willing to let every man enjoy his own religion. It is his right to do that. If he does not accept your testimony with regard to the Gospel of Christ, that is his affair, and not yours. Do not spend your time in pulling down other sects and parties. We haven’t time to do that. It is never right to do that. (Contributor, August 1895, 636–37)

Most Christian churches will also seek to teach or convert LDS members when the opportunity arises (By contrast most denominations do not seek to convert members of other denominations they regard as Christian). Some traditional Christian denominations have ministries focused on Latter-day Saints, just as they might also have ministries towards women, or young people, or mothers, or any other demographic.

There are many independent ministries. Many of these ministries were started by ex-mormons. Some are dedicated purely to missionary work while others are a combination of ministry and apologetics. The latter group may be considered by many Latter Day Saints to be Anti-Mormon, just as mainstream Latter Day Saints are considered 'anti-Christian' when they seek to argue against the beliefs of Nicene Christianity.

The 1998 convention of the Southern Baptist Convention held in Salt Lake City had the stated aim to "bring Christianity to the Mormons."

Traditional Christian denominations’ reaction to proselytizing

Because Mormon missionaries proselytize indiscriminately, some Christian organizations have published tracts or brochures designed to counter these missionary efforts.

Conciliar Press, a department of the Antiochian Orthodox Christian Archdiocese of North America, has published a brochure designed to protect Orthodox Christians from the proselytizing efforts of what it describes as "cultists" (Mormons and Jehovah's Witnesses).

Recently the Catholic bishops in Slovakia urged all Catholics in the country to not sign a petition allowing the LDS Church to be legally recognized in that country.

In November 2004, Fuller Theological Seminary President Richard Mouw, and Ravi Zacharias, a well known Christian philosopher, addressed a congregation of Mormons and Evangelicals gathered in the Salt Lake Tabernacle for an event sponsored by Standing Together Ministries that was well received despite the differences they acknowledged between Mormonism and the Christian Evangelical perspectives.

Ecumenism and interfaith activities

Independent activities

Mainstream Christian denominations and The Church of Jesus Christ of Latter-day Saints share work in providing welfare or humanitarian aid. (See Faith and works above.) There are independent activities among individuals from both traditions who attempt to discuss openly about issues of faith.

The Community of Christ

The Community of Christ, formerly the Reorganized Church of Jesus Christ of Latter Day Saints, has made efforts to reconcile with mainstream Christianity and to reach out to other Christians.

The Community of Christ notes that

• it has never sanctioned polygamy
• it has always ordained persons of any race
• it has no required creedal statement, asking only faith in Christ for baptism
• it has accepted Trinitarian doctrine
• it has been in dialogue with National Council of Churches (NCC), World Council of Churches (WCC), and Christian Churches Together
• it has since 1994 practiced open communion

The Restoration Branches faction was formed by RLDS branches withdrawing from the Community of Christ organization in response to the changes made in the 1980s allowing the ordination of women.

In its World Conference in 2002, a committee on "Ecumenical/Interfaith Relations" was established to explore the possibility of entering into the membership of the WCC. In its report for the 2004 World Conference, the committee concluded that while there was an openness to further meetings and discussions, there were concerns about several issues including new entrance criteria based on theology and the Community of Christ's acceptance of extra-biblical scriptures. The report states that this warrants caution in their approach, but the dialogue would continue.

References

• D. Michael Quinn, The Mormon Hierarchy: Origins of Power; Signature Books; ISBN 1-56085-056-6 (1994)
• Stephen E. Robinson; Are Mormons Christians?; Bookcraft, Inc.; ISBN 0-88494-784-X (Hardcover 1991)
• Jan Shipps, Mormonism: The Story of a New Religious Tradition; University of Illinois Press; ISBN 0-252-01159-7 (Hardcover 1985)
• Joseph Fielding Smith; Teachings of the Prophet Joseph Smith; Deseret Book Company; ISBN 0-87579-243-X (Softcover 1976)
• John A. Widstoe; Discourses of Brigham Young; Deseret Book Company; ISBN 0-87747-664-0 (Softcover 1954)
• Craig L. Blomberg & Stephen E. Robinson; How Wide the Divide?: A Mormon & an Evangelical in Conversation; InterVarsity Press; ISBN 0-8308-1991-6; (Softcover April 1997)

External links

• Infallible Authority An online book that challenges the infallible authority of Mormon prophets.
• Catholic Encyclopedia:Mormons
• Are Mormons Christians? FAQ - Extensive apologetic information from a Mormon perspective, written by Jeff Lindsay
• Assertion that Mormons are Christian A compilation of quotes from Mormon authors and Church leaders, from All About Mormons
• Christian criticism of LDS teachings - From Berean Christian Ministries, also includes techniques on "witnessing" to Mormons
• 'We Have Sinned Against You' - A leading evangelical speaks at the Mormon Tabernacle and says evangelicals have spread lies about LDS beliefs.
• The Baptist Version of The Book of Mormon: Protestant Doctrines within the Book of Mormon An essay supporting the doctrines found within the Book of Mormon by Southern Baptist Minister Lynn Ridenhour
• lds.org - Official website of The Church of Jesus Christ of Latter-day Saints (geared towards LDS members)
• mormon.org - Official website of The Church of Jesus Christ of Latter-day Saints (geared towards non-Mormons)
• Journal of Discourses - Various talks from early LDS Church Leaders
• Official website of Community of Christ - Official website
• "Survey: USA's Protestant majority might soon be no more " - Article from USA Today concerning the question on whether to consider Mormons as Protestants in surveys
• Article about perspectives of Joseph Smith and Jonathan Edwards
• Article describing Book of Mormon teachings about the "Great and Abominable Church" or the "Whore of Babylon"
• Mormonism Research Ministry - A Protestant Christian ministry centered on replacing Mormonism with evangelical Christianity
• The Mormons - Frontline + American Experience four hour PBS documentary aired April 30-May 1, 2007