Big HT to Justin Taylor for the following excellent blog post.
The New York Times published a curious opinion piece by a devout Mormon who insists that he is not a "Christian."
I'm about as genuine a Mormon as you'll find — a templegoer with a Utah pedigree and an administrative position in a congregation of the Church of Jesus Christ of Latter-day Saints. I am also emphatically not a Christian.
He equivocates on what he means by "Christian." Sometimes he seems to refer to a set of historical and theological beliefs (he agrees with Richard Land that Mormonism is "a fourth Abrahamic religion, along with Judaism, Christianity and Islam"); other times to a culture of power and acceptance and behavior ("Being a Christian so often involves such boorish and meanspirited behavior that I marvel that any of my Mormon colleagues are so eager to join the fold"), and he also uses it in verbal form positively ("Mormons are certainly Christian enough to know how to spitefully abuse their power").
One might think that a Mormon offering a strong defense of dissimilarity from historic Christianity would insist that theology matters. But that's the opposite of this writer's approach.
For the curious, the dispute can be reduced to Jesus. Mormons assert that because they believe Jesus is divine, they are Christians by default. Christians respond that because Mormons don't believe — in accordance with the Nicene Creed promulgated in the fourth century — that Jesus is also the Father and the Holy Spirit, the Jesus that Mormons have in mind is someone else altogether. The Mormon reaction is incredulity. The Christian retort is exasperation. Rinse and repeat.
I am confident that I am not the only person — Mormon or Christian — who has had enough of the acrimonious niggling from both sides over the nature of the trinity, the authority of the creeds, the significance of grace and works, the union of Christ's divinity and humanity, and the real color of God's underwear.
Regarding the statement I've italicized: I understand that (1) this is an opinion piece, (2) that most Mormons don't understand the Trinity, and (3) that many evangelicals—to use Robert Letham's indictment—are "functional modalists"—but one would still think that the Paper of Record would flag a historical error this significant. The pro-Nicene theology emerging from the fourth century most certainly did not say that Jesus is the Father and the Spirit. That is a heretical belief.
For those who would be helped by a review of some of the key differences between Mormonism (or The Church of Jesus Christ of Latter-Day Saints) and historic Christianity, I once constructed a Q&A format from the ESV Study Bible article on religious cults and sects (article available online to subscribers). It's an attempt to be concise and accurate without being overly simplistic.
What do Mormons believe about apostasy and restoration?
Mormons claim that "total" apostasy overcame the church following apostolic times, and that the Mormon Church (founded in 1830) is the "restored church."
What's the problem with this understanding?
If the Mormon Church were truly a "restored church," one would expect to find first-century historical evidence for Mormon doctrines like the plurality of gods and God the Father having once been a man. Such evidence is completely lacking. Besides, the Bible disallows a total apostasy of the church (e.g., Matt. 16:18; 28:20; Eph. 3:21; 4:11-16), warning instead of partial apostasy (1 Tim. 4:1).
What do Mormons believe about God?
Mormons claim that God the Father was once a man and that he then progressed to godhood (that is, he is a now-exalted, immortal man with a flesh-and-bone body).
What does the Bible teach about the nature of God?
Based on the Bible, God is not and has never been a man (Num. 23:19; Hos. 11:9). He is a spirit (John 4:24), and a spirit does not have flesh and bones (Luke 24:39). Furthermore, God is eternal (Ps. 90:2; 102:27; Isa. 57:15; 1 Tim. 1:17) and immutable (or unchangeable in his being and perfections; see Ps. 102:25-27; Mal. 3:6). He did not "progress" toward godhood, but has always been God.
What do Mormons believe about the Trinity and polytheism?
Mormons believe that the Trinity consists not of three persons in one God but rather of three distinct gods. According to Mormonism, there are potentially many thousands of gods besides these.
What does the Bible teach about the Triune God?
Trusting in or worshiping more than one god is explicitly condemned throughout the Bible (e.g., Ex. 20:3). There is only one true God (Deut. 4:35, 39; 6:4; Isa. 43:10; 44:6, 8; 45:18; 46:9; 1 Cor. 8:4; James 2:19), who exists eternally in three persons—the Father, the Son, and the Holy Spirit (Matt. 28:19; 2 Cor. 13:14).
What do Mormons believe about human exaltation?
Mormons believe that humans, like God the Father, can go through a process of exaltation to godhood.
What does the Bible teach about humanity?
The Bible teaches that the yearning to be godlike led to the fall of mankind (Gen. 3:4ff.). God does not look kindly on humans who pretend to attain to deity (Acts 12:21-23; contrast Acts 14:11-15). God desires humans to humbly recognize that they are his creatures (Gen. 2:7; 5:2; Ps. 95:6-7; 100:3). The state of the redeemed in eternity will be one of glorious immortality, but they will forever remain God's creatures, adopted as his children (Rom. 8:14-30; 1 Cor. 15:42-57; Rev. 21:3-7). Believers will never become gods.
What do Mormons believe about Jesus?
Mormons believe that Jesus Christ was the firstborn spirit-child of the heavenly Father and a heavenly Mother. Jesus then progressed to deity in the spirit world. He was later physically conceived in Mary's womb, as the literal "only begotten" Son of God the Father in the flesh (though many present-day Mormons remain somewhat vague as to how this occurred).
What does the Bible teach about Jesus?
Biblically, the description of Jesus as the "only begotten" refers to his being the Father's unique, one-of-a-kind Son for all eternity, with the same divine nature as the Father (see note on John 1:14; cf. John 1:18; 3:16, 18; see also John 5:18; 10:30). Moreover, he is eternal deity (John 1:1; 8:58) and is immutable (Heb. 1:10-12; 13:8), meaning he did not progress to deity but has always been God. And Mary's conception of Jesus in his humanity was through a miracle of the Holy Spirit (Matt. 1:20).
What do Mormons believe about our eternal destiny?
Mormons believe that most people will end up in one of three kingdoms of glory, depending on one's level of faithfulness. Belief in Christ, or even in God, is not necessary to obtain immortality in one of these three kingdoms, and therefore only the most spiritually perverse will go to hell.
What does the Bible teach about our eternal destiny ?
The Bible teaches that people have just two possibilities for their eternal futures: the saved will enjoy eternal life with God in the new heavens and new earth (Phil. 3:20; Rev. 21:1-4; 22:1-5), while the unsaved will spend eternity in hell (Matt. 25:41, 46; Rev. 20:13-15).
What do Mormons believe about sin and atonement?
Mormons believe that Adam's transgression was a noble act that made it possible for humans to become mortal, a necessary step on the path to exaltation to godhood. They think that Christ's atonement secures immortality for virtually all people, whether they repent and believe or not.
What does the Bible teach about sin and atonement?
Biblically, there was nothing noble about Adam's sin, which was not a stepping-stone to godhood but rather brought nothing but sin, misery, and death to mankind (Gen. 3:16-19; Rom. 5:12-14). Jesus atoned for the sins of all who would trust him for salvation (Isa. 53:6; John 1:29; 2 Cor. 5:21; 1 Pet. 2:24; 3:18; 1 John 2:2; 4:10).
What do Mormons believe about salvation?
Mormons believe that God gives to (virtually) everyone a general salvation to immortal life in one of the heavenly kingdoms, which is how they understand salvation by grace. Belief in Christ is necessary only to obtain passage to the highest, celestial kingdom—for which not only faith but participation in Mormon temple rituals and obedience to its "laws of the gospel" are also prerequisites.
What does the Bible teach about salvation?
Biblically, salvation by grace must be received through faith in Christ (John 3:15-16; 11:25; 12:46; Acts 16:31; Rom. 3:22-24; Eph. 2:8-9), and all true believers are promised eternal life in God's presence (Matt. 5:3-8; John 14:1-3; Rev. 21:3-7).
Monday, June 25, 2012 is the 482nd Anniversary of the Presentation of the Augsburg Confession before the Holy Roman Emperor, Charles V, at the Diet (meeting) of Augsburg on June 25, 1530. Remember, and thank God for our Lutheran forebears who gave us this wonderful confession of faith. The Augsburg Confession, along with Luther's Catechisms, are considered foundational for the Lutheran Church.
I am an incurable bibliophile. Yes, I am even a member of a Facebook group about book smelling. The smell of a book, whether a newly published paperback or a musty tome, makes me almost euphoric.
The use of projection screens in place of printed books or bulletins in the Divine Service has become quite prevalent in some parts of North American Lutheranism. With this said, I am not aware of any major study that has reviewed the implications of using said devices within the liturgical context, let alone for catechetical functions outside the sanctuary. Obviously there is nothing in the Bible that forbids them as they didn't exist until recently. But this does not thereby commend their use to us. Even when things are neither commanded nor forbidden, this does not mean they are completely indifferent or that they may be used willy-nilly. What follows below are a few reflections and cautions regarding the use of projection screens (PowerPoint, etc) in the sanctuary or for the Divine Service in general. I certainly do not expect these reflections to be definitive, but as grist for conversation and hopefully to give pause over jumping both feet in into this novelty.
