11.07.09
Another Account of the First Vision!
I found this rendition of the first vision posted on the website of the Community of Christ, the second largest branch of churches that traces its history back to Joseph Smith Jr. Notice the significant differences between this account and the “official” version that is promoted by the Brighamite branch of the LDS church:
In the early 1800s, a young boy named Joseph Smith knelt in the woods near his family home in Manchester Township, New York. He felt separated from God; he also wanted to know how he could make his life count for good in a world full of confusion and sin. He wanted to join with God’s people, but he had no idea how to do that. So, in response to the scripture from James, he prayed to God.
How long this first attempt at verbal prayer lasted is not known, but he came to a point of deep despair. At this point, a vision surrounded him with love and mercy. From that light came a voice as clear as his own. As the vision ebbed and the voice faded, Joseph felt that he knew the truth. He felt the healing presence of God within and the forgiving mercy of Christ. He knew that God would be with him.
He struggled through his teen years, trying to balance his experience with God with his desire to be accepted by others in his community. He continued to have significant spiritual experiences, one of which led to the Book of Mormon. He also felt called to establish a church, officially organizing it on April 6, 1830.
Notice some key points that are different in this account as compared with the version that ended up in the Pearl of Great Price:
- no mention of a local revival
- no reference to confusion over which church was right or the claim that all other churches were wrong
- no mention of seeing two personages
- only a vague reference to Joseph Smith’s claim of “severe persecution” that appears in the PoGP version
Out of the various accounts of the first vision, which one appears to be the closest to the one that the Community of Christ is presenting on their website? What do you think? The closest parallel to me appears to be Joseph Smith’s 1832 handwritten account except they left out the part where he determined that all the other churches were wrong. This could be because the Community of Christ has abandoned belief in the Great Apostasy and is in the process of deciding whether or not to abandon the practice of re-baptizing new members who were previously baptized in other churches.
11.05.09
Jesus and Paul on the Limited Geography Model
Because archaeology and other disciplines have failed to uncover clear evidence for a single event, person, or place in the Book of Mormon, the “limited geography model” has become popular among Mormons. The theory explains that there is no extant evidence for the BoM because the events happened on such a small scale as to be hidden from verification.
What would the apostle Paul think of God working on such a limited scale? When Paul presented his gospel before Herod Agrippa II and Porcius Festus (both well-attested historical figures), he said this of his message:
“…the king [Agrippa] knows of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner” (Acts 26:26).
In other words, the life, death, and resurrection of Christ (see v. 23) were not on a “limited geography” scale, so to speak, but were verifiable facts open to public examination. Many of those public facts were discussed in the last post.
But what of the notion that God did something on a limited, undetectable scale in the New World? Can’t God do things differently at different times and places?
First, one must look at whether a “limited model” is plausible according to the Book of Mormon — or whether it reconciles itself with the facts any better than a “hemispheric” model. Consider the circumstances surrounding the appearance of Jesus in the Americas, as reported by the Book of Mormon. The phenomena at the time of Jesus’ death are described as widespread. Readers are told of not only natural events but mass destruction of cities:
…the city of Zarahemla did take fire…
…the city of Moroni did sink into the depths of the sea…
…the earth was carried up upon the city of Moronihah, that in the place of the city there became a great mountain…
…many great and notable cities were sunk, and many were burned, and many were shaken…
…there were some cities which remained; but the damage thereof was exceedingly great…
…thus the face of the whole earth became deformed…
…the city of Gilgal have I caused to be sunk…
…the city of Onihah…the city of Mocum…the city of Jerusalem…the city of Gadiandi, and the city of Gadiomnah, and the city of Jacob, and the city of Gimgimno, all these have I caused to be sunk, and made hills and valleys in the places thereof…
…that great city Jacobugath…the city of Laman, and the city of Josh, and the city of Gad, and the city of Kishkumen, have I caused to be burned with fire… (from 3 Nephi 8-9, emphasis added)
Are these limited, undetectable events? These “many” and “great” cities destroyed – at least 16 explicitly named? These great movements of the earth that plumped a “great mountain” down where a city had been? That plunged a city into the sea? Archaeologists mine ancient treasures from sea-covered Alexandria, Egypt. Where is the sunken city of Moroni? And where are the ruins of these “many” desolated cities — whether in a concentrated area or spread abroad?
In addition to the limited geography model not matching either Book of Mormon descriptions or any detectable archaeology, the idea also seems to miss the point of the appearance of Christ in the New World, at least as conveyed by some LDS. I remember reading an LDS commenter who asserted the superiority of LDS teachings thusly: The Mormon Jesus was preached on a broad scale (i.e., across the world) very early in history. This gave opportunity for New World inhabitants to hear the Mormon gospel — people that did not appear to hear the original apostles’ gospel in the first century AD. And yet how effective was this declaration, if it was on such a limited scale that it appeared to have no effect on later descendants? And how purposeful was it, if the people group to whom Christ appeared was so small and non-influential as to leave no trace in the DNA, historical, or linguistic records? If Jesus appeared to such a very small group in such an isolated place, then why is this viewed as a mark of the broad proclamation of the LDS gospel?
In contrast, the historic apostles left documented and corroborated evidence of having touched and handled Jesus both before and after His death and resurrection. Those events were “not done in a corner.”
And that brings us to Jesus’ view of the “limited geography model” – or more precisely, of the idea that He brought about conversions to faith in Himself through a bodily appearance in the New World. Jesus did indeed prophesy that He would bring “other sheep” into His fold (John 10:16). The “sheep” are Gentiles, according to Isaiah 56:7-8, to which Jesus seemed to be referring. And He was specific as to how others would be brought to faith in Him:
Neither pray I for these [the original disciples] alone, but for them also which shall believe on me through their word… (John 17:20).
Jesus said that people would believe on Him through the word of the original disciples. In fact, He prayed for only two categories of people: the original disciples, and those who would believe on Him through their word. That’s why Paul said, “Whether it were I or they [the other apostles], so we preach [Jesus' death and resurrection], and so ye believed” (I Cor. 15:11).
How did you come to faith in Christ? Was it through the way Jesus said it would be? Was it through “their word” (i.e., the word of the apostles, which is recorded in the New Testament)? Or are you using your own method of finding truth?
11.03.09
Evidence for Your Ears
When evidence fails to turn up for the Book of Mormon events and people, sometimes Jesus is quoted:
“Blessed are they that have not seen, and yet have believed” (John 20:29).
When Jesus said this to Thomas, He was speaking of His resurrected body. Certainly none of us has seen the risen Jesus. God has not provided evidence for our eyes. However, He has provided evidence for our ears. Consider some of the evidence we can hear: the documentation for the historical Jesus. It is worth listening to and comparing with the documentation for the Book of Mormon.
Jesus in secular history
The existence of Jesus of Nazareth is a historical fact disputed by almost no reputable scholars today.1 Josephus the Jewish historian speaks of Jesus and His brother James (early 90s AD). Tacitus the Roman historian writes of “Christus,” mentioning Jesus’ “death by Pontius Pilate” and implying the early Christian preaching of the resurrection (c. 116). To Christian persecutor Pliny the Younger, Jesus was “Christ” to whom early Christians sang hymns “as to a god” (c. 112 AD). To Greek satirist Lucian (2nd century), Jesus was “the crucified sage” (The Death of Peregrine 82-83). To Syrian Mara Bar-Serapion (writing somewhere between 73 and 200 AD), Jesus was the “wise King” of the Jews, whose execution caused their dispersion in 70 AD.
Indeed, the number of non-Christian sources mentioning Jesus within 150 years of His death (nine) equals the number of non-Christian sources mentioning His contemporary Tiberius Caesar.2 And when one throws Christian sources into the same time period, references to Jesus outpace Tiberius by 42 to 10.3
Compare with the number of ancient sources mentioning Lehi, or Nephi, or Mormon.
Jesus in Jewish sources
The empty tomb of Jesus is attested in a backhanded way by Jesus’ opponents among His own people. Justin Martyr, writing about AD 150, accuses his non-Christian Jewish contemporaries of circulating the rumor that Jesus’ disciples “stole him by night from the tomb.” Matthew cites the same rumor at an earlier date (28:11-15), as does Tertullian at a later date. No scholars in the last 200 years, skeptical or otherwise, have accepted the “stolen body” theory — with good reason. It is unable to explain the resurrection data, such as the sincere-to-the-death belief of the disciples, James, and Paul that the risen Jesus had actually appeared to them.4 Thus, the early “stolen body” accusation is an admission by hostile sources that Jesus’ tomb was, in fact, empty.
Jesus in the sky and ground
The ancient Greek writer Phlegon of Tralles cites (c. 137) a darkness that occurred “at the sixth hour” in the fourth year of the 202d Olympiad. He describes this as accompanied by “an earthquake” in regions of the Middle East. It just so happens that the fourth year of the 202d Olympiad is 33 AD—the date scholars believe Jesus was crucified5 (see Matthew 27:45, 51).
Compare with the paucity of substantiation for any events of the BoM—supernatural or otherwise.
Jesus from the eyewitnesses and their eyewitnesses
Of course, the earliest documentation for Jesus is the wide paper (papyrus/vellum) trail left by the New Testament documents. With resurrection eyewitnesses as writers or sources, they are our earliest sources for Jesus. Fragments of “hard copies” date to within 150 years of Jesus’ crucifixion and 35-60 years of the writing of the New Testament. Both their antiquity and their quantity are without parallel among ancient documents: Some 5,000+ ancient manuscripts survive, plus thousands of quotations contained in lectionaries, church “fathers,” and early translations.
But were the New Testament books really written by the disciples and their close associates? The evidence just deepens as we follow the paper trail into the next generation of Christians. Early writers tell us that Clement of Rome (c. 30-100) and Polycarp of Smyrna (c. 69-155), among “many” others, knew the apostles personally. Polycarp was a Christian from the Smyrnaean church, a persecuted church which Jesus praised as spiritually “rich” around AD 90 (Rev. 2:8-11). Clement’s famous writing dates just a few years after John recorded Revelation. Both Clement and Polycarp quote the infant New Testament writings copiously and treat them as authoritative Scripture.
And both corroborate that the apostles believed and preached Jesus’ resurrection. Anyone with an internet connection can read Clement’s letter to the Corinthians, in which he speaks of the apostles’ “complete certainty caused by the resurrection of our Lord Jesus Christ.” Or one can examine Polycarp’s relatively short letter to the Philippians (c. 110), which speaks of Christ’s resurrection five times.
Or one could read Ignatius of Antioch, who knew Polycarp personally. On his way to execution (c. 110 AD), Ignatius writes that Jesus was “descended from David, and…of Mary…was truly born…truly persecuted under Pontius Pilate…truly crucified…died, in the sight of beings in heaven, and on earth, and under the earth…also truly raised from the dead….”
Compare this first and second-generation documentary evidence with the lack of documentation for the characters of the Book of Mormon. Indeed, while there is a “paper trail” of Christian witnesses from the disciples to their disciples and beyond, there is no paper trail for the Book of Mormon characters. The paper trail begins in the 19th century with Joseph Smith.
Jesus in the earliest oral traditions
But the very earliest witnesses to Jesus come from oral confessions/creeds recorded by Paul and other New Testament writers. These confessions were apparently preserved in oral form and pre-date even the New Testament books, which are our earliest written sources for Jesus. Early oral traditions and confessions are widely identified by critical scholars in passages such as Romans 1:3-4, II Timothy 2:8, I Timothy 3:16, Romans 10:9, I Corinthians 11:23ff, Philippians 2:6ff, Luke 24:34, among many others.6
The most famous and arguably most important of these oral traditions is cited by Paul in I Corinthians 15:3ff:
For I delivered unto you first of all that which I also received,
How that Christ died for our sins according to the scriptures;
And that he was buried,
And that he rose again the third day according to the scriptures:
And that he was seen of Cephas, then of the twelve:
After that, he was seen of over five hundred brethren at once; of whom the greater part remain until now, but some are fallen asleep.
After that, he was seen of James; then of all the apostles.
And last of all he was seen of me also, as of one born out of due time.
Virtually all critical scholars believe the first seven lines of this passage comprise a very early Christian confession recorded by Paul. (Characteristics such as a parallel style, non-Pauline words, and technical rabbinic terms such as “received” and “delivered,” among other factors, drive this belief.) Scholars of all varieties commonly date Paul’s reception of this material to within a few years of Jesus’ crucifixion, probably when he visited Peter and James shortly after his conversion (Galatians 1:18-19).7 (Note the prominence of both Cephas/Peter and James in the confession.) Thus, our documentation of the Christian message springs from the very time of the events themselves and proceeds directly from the eyewitnesses themselves…and this all acknowledged by even liberal and critical scholars.
Even more importantly, the passage offers evidence of the resurrection claims. Ancient readers were given evidence: They could ask the hundreds of then-living witnesses. But modern readers are given evidence here, too: We have verification of the first-hand, life-changing beliefs of the apostles…and skeptic James…and persecutor Paul…that they had actually seen the risen Lord. This data is not refuted by even skeptical scholars today.
What explanation can we give for these alleged resurrection appearances? How do we account for these encounters that changed the disciples from fearful grievers to bold preachers? That converted the antagonistic James and the violently oppositional Paul? That were so convincing to the apostles — who knew Jesus, after all — that they died for the belief that He had literally risen and appeared to them? No naturalistic theory works — not hallucinations (which are not group events, for one thing), not legend (since this is admittedly eyewitness testimony), not visions (as skeptics are not candidates for them). We are left without a plausible alternative that will explain the historical data—other than a real resurrection.
Compare, if you will, the book of Mormon. The “eleven witnesses” to the Book of Mormon are not witnesses to the events of the BoM—whether to the appearance of Jesus in the New World or any other part. Is there any testimony—ancient or modern—that can corroborate the events presented in the BoM? There is none.
God’s evidence
Reader, are you listening to God? Or are you trying to discover the truth by feeling your way along? God will not give visual evidence to many of us, but He has provided evidence for our ears as to what and Who is Truth. Indeed, where does faith itself come from, according to the New Testament?
Faith cometh by hearing [also translated “report” in the immediate context], and hearing by the word of God (Romans 10:17).
Do you hear God’s report concerning His Son — especially as recorded in His Word? It alone produces real faith.
References
- Habermas, G. (1996). The historical Jesus. Joplin, MO: College Press, p. 27.
- Habermas, G. and Licona, M. (2004). The case for the resurrection of Jesus. Grand Rapids: Kregel, pp. 127-128.
- Ibid.
- Habermas, 1996, p. 227.
- Maier, P. (1989). The date of the nativity and the chronology of Jesus’ life., In J. Vardaman (Ed.), Chronos, Kairos, Christos: Nativity and Chronological Studies Presented to Jack Finegan (pp. 113-130). Winona Lake, IN: Eisenbrauns.
- Habermas, 1996, pp. 143-170.
- Ibid, pp. 153-154.
10.27.09
Robinson vs. Paul on Grace: Abraham’s Justification by Faith
And he believed in the LORD; and he counted it to
him for righteousness. Gen 15:6
I believe that this verse is possibly the most important in the entire Old Testament, for it succinctly teaches the doctrine of justification by faith. Abraham’s belief was not lost on the New Testament writers, and this verse is quoted a total of three times in the New Testament—each writer emphasizing a different word. The terms used are important because it is the first time the words translated “believed,” “counted” and “righteousness” are used in the Scripture.
Background of Genesis 15:6
This event occurred fairly early in the account of Abraham’s life. While we are familiar with some of the more remarkable details of his story, this preceded his great acts of faith. This was prior to the birth of Isaac, prior to his circumcision, and prior to his offer of Isaac upon the altar.
But, what does the passage mean? And how can we apply it to a New Testament understanding of salvation?
James 2:21-23—Righteousness
Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.
James, the brother of Jesus, wrote an epistle to believers to show them that faith, without works, is dead. And to prove his point he cites a case of faith in action. Abraham’s offer of Isaac upon the altar was not simple obedience. Abraham knew that all the promises of God to him were wrapped up in that one son. That through his son he would have descendants that would be as numberless as the stars in the sky. And when he offered up Isaac he was acting out of faith that—somehow—God would provide a way. Some accuse James of preaching a different gospel than Paul’s gospel of justification by faith. But James is not! He is showing that faith is expressed in action. And the latter part of the James passage shows how this is true. Prior to the act of faith was the belief that imputed righteousness to Abraham. James is careful not to place the cart before the horse. It was not the righteous acts of Abraham that made him righteous—it was belief that resulted in righteous acts.
Galatians 3:6—Belief/Faith
The Galatians were a group of Jewish Christians who struggled with abandoning the law after becoming followers of Christ. They failed to understand that the law was only a “schoolmaster to bring us unto Christ, that we might be justified by faith” (3:24). The gospel was not received by faith+law, but by faith alone. The Galatians did not understand that “by the works of the law shall no flesh be justified” (2:16).
To illustrate these concepts, Paul brings to their remembrance Genesis 15:6—the Abrahamic Covenant was by faith.
Even as Abraham believed God, and it was accounted to him for righteousness. Know ye therefore that they which are of faith, the same are the children of Abraham. And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham (3:6-9).
Paul makes the distinction between those who are “of faith” and those that are not. The blessings that Abraham receives can be shared with those who enter in by faith.
Romans 4:3—Counted
What shall we say then that Abraham our father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt (4:1-4).
The word “counted” is translated later in the chapter as “reckoned” and “imputed.” It can be understood in terms of accounting—to take an inventory or to number. God places the person who believes on the credit side of the ledger—justifying him for his faith. Paul then goes on to explain that if a man worked for justification it would not be grace, but it would be received as a wage. When you put in 40 hours a week you expect to be paid a salary. Your paycheck is not a gift. But, a grandparent’s gift to their grandchild is apart from works—it is given out of love. God acts in this way—as a giver of a gift, not an employer.
The Parable of the Bicycle
In his book Believing Christ, BYU professor Stephen Robinson tells the parable of the bicycle. His daughter had desperately wanted a bike and pled with him to buy one for her. He encouraged her to save up her nickels and dimes. She faithfully did as he asked, doing tasks for her mother to earn the money. The day came when they went looking for the bicycle, but when she found the perfect one and looked at the price tag, she realized she could never afford it. The bike cost $100 and she had only saved sixty-one cents. But, her father loved her and wanted the best for her, so he covered the rest of the cost of the bicycle. This illustrates Robinson’s assertion that Christ will cover the cost of our salvation when we put forth a good-faith effort to try (pp 30-34).
The Parable of the Bicycle is easy to understand, but does it correctly convey the Biblical doctrine of grace? Robinson presents Jesus as saying this to us.
“How much do you have? How much can fairly be expected of you? You give me exactly that much (the whole sixty-one cents) and do all you can do, and I will provide the rest now” (p. 33).
And then, the final statement indicates the partner-type relationship between Christ and believers that Robinson pictures.
“Between the two of us, we’ll have it all covered. You will be one hundred percent justified” (p. 33).
But, contrary to what Robinson describes, apart from Christ our good deeds mean nothing. The prophet Isaiah presents it this way:
But we are all as an unclean thing, and all our righteousnesses are as filthy rags (64:6).
The Jews were very cautious with lepers in their society. They were kept outside of contact with other people and, because of the contagious nature of their disease, had to loudly announce their presence, crying “unclean!” The meaning of “filthy rags” is literally a “menstruous rag” (Lev. 15:33; Lev. 20:18; Lam 1:17). The “good faith” efforts that we put forth are viewed by a holy God as polluted, leprous, filthy rags. Not only is this a far cry from sixty-one cents, it places us (apart from Christ) in the worst possible light.
Faith or Works
In a book laden with the promises of God’s mercy, Robinson is careful to clarify the extent of grace.
However, for Latter-day Saints the doctrine of grace does not mean that we are saved by grace alone, that is, without participating in the process in some degree, nor does it mean that salvation is totally without conditions (p. 68).
But this flies in the face of the theology taught by New Testament writers! After using the example of Abraham’s faith in Romans 4, Paul presents the most transcendent concept of the gospel.
But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness (v. 5).
The justified person is one who does not work. Contrary to any human understanding of what would merit such an offer, God demands that the gift remain a gift. Any work would make it no longer a gift, but a wage. How can we be sure that God provides this to people, even without their own good-faith effort? Because he justifies the ungodly. Not someone who has tried their best, not someone who has lived the Golden Rule. Not someone who provides sixty-one cents. Justification is by faith alone.
And that is good news.
10.24.09
The Eleven Witnesses x 2
The history of the birth of Christendom and the birth of Mormonism is similar in the persecution suffered by its members. Although the early LDS weren’t fed to literal lions or made to fight gladiators, they endured the ridicule from outsiders who saw their new religion as an affront to Americanism. Many comparisons and contrasts have been drawn between the leaders of the respective movements. In one striking way, Jesus Christ and Joseph Smith were very similar. Both had an intimate group of witnesses who testified later of their observations.
The first group of eleven
Jesus’ original twelve disciples were His closest companions during His earthly ministry. It would be hard to overstate the betrayal that Jesus felt when Judas Iscariot sold Him for a mere 30 pieces of silver. But Judas was not the only disciple to abandon Jesus. Peter famously denied Jesus three times. After witnessing the trial and crucifixion the disciples had to have been in low spirits. The confusion that they felt as they watched their Savior die would have been profound. It would have been understandable if they had abandoned religious faith altogether and went back to secular careers. And yet, following the resurrection of Christ the disciples were transformed into missionaries, evangelists and writers of the New Testament. All of the disciples (with the exception of John) were martyred for their faith. They did not reside within the nation of Israel but left its borders to share the gospel. Tradition tells us that Thomas went to India, Bartholomew went to Armenia, James, Son of Alphaeus went to Syria. Some disciples are believed to have traveled as far as Britain in sharing the Good News. With the exception of Judas Iscariot, every disciple remained faithful to the very end of their lives, even in the face of intense persecution. Simon Peter died in the same manner as Christ—crucifixion. The Apostle John records that Jesus prophesied this event.
Verily, verily, I say unto thee, When thou wast young, thou girdest thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.
This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me. (John 21:18-19).
Church tradition records that he was crucified in Rome during the extreme abuse the Christians faced under Nero. Faithful to the end, Peter requested to be crucified upside-down—unwilling to share the honor of being slain in the same manner as his Savior.
The second group of eleven
It is fair to draw comparisons between the disciples of Jesus and the witnesses of Joseph Smith’s Gold Plates. Both groups of people were very close to Jesus and Joseph Smith respectively. Both groups were originally devout in their faith. But, something must have gone terribly wrong in the Mormon group for their later lives did not reflect their original fervor.
The beginning of the Book of Mormon recounts the testimony of the Three and Eight Witnesses. These are the individuals who actually handled the golden plates of Joseph Smith. The witnesses can be divided into three groups—the Smiths, the Whitmers and Martin Harris. The Whitmer family had seven individuals who testified of witnessing the plates. Their role in LDS history can not be overemphasized. Joseph and Emma Smith stayed with the Whitmer family for six months and it was in their house that the LDS church was started.
All three of the Three Witnesses left the church. Oliver Cowdery was excommunicated for apostasy. He had accused Joseph Smith of having anaffair with Fanny Alger. David Whitmer was also excommunicated. Both men acknowledged James Strang as Joseph Smith’s successor although Whitmer would eventually reject Strang as well. Martin Harris—perhaps the most colorful figure of all—left the LDS church only to rejoin it later and be re-baptized prior to his death. He also accepted James Strang as Joseph Smith’s successor but then left the Strangites to join other splinter factions.
The Eight Witnesses were made up of two family units—the Whitmers and the Smiths. The entire Whitmer family abandoned their faith—this included Christian, Jacob, Peter, and John Whitmer. Also included in the Whitmer family was Hiram Page—married to Catherine Whitmer. (It should be noted that Oliver Cowdery was also a brother-in-law to the Whitmer family.) The Whitmers did experience persecution for their faith but credited another reason for their abandonment of the church. An article in the Ensign provides insight into this family.
Years later, David gave several reasons for leaving the Church, but they can be summarized into one primary reason. First and foremost, he was not able to accept continued revelation to the Prophet Joseph Smith. He felt that Joseph Smith had gone astray, and he rejected the revelations received by the Prophet after 1836.
The other family unit making up the remainder of the Eight Witnesses were the family of Joseph Smith. Hyrum, Joseph’s brother, was killed along with the Prophet in the Carthage jail. Another brother, Samuel, and his father Joseph Smith Sr, were the remaining two witnesses. Both of these men remained faithful to their testimony of the church and to Joseph Smith.
The remarkable aspect of the Three and Eight Witnesses is that none of them claimed to have “made up” their story. As far as history can tell us, they went to their graves testifying that they had indeed witnessed the Gold Plates. Some LDS argue that their abandonment of the faith while maintaining a testimony of the plates provides even greater evidence of the veracity of their story. Should the greater weight of evidence rest on what the witnesses thought they saw or on the credibility of the person who convinced them they saw it?
And what about other aspects of their story? What about their acceptance of James Strang? What about Cowdery and his accusations of Joseph Smith’s immorality? This leaves me to wonder, if the only witnesses who remained faithful to Joseph Smith were his own father and his brothers what does that say about his role as a prophet? If most of the people who actually saw the plates lost their faith what can be said for those who haven’t seen?
10.22.09
Latter Day Visions & Revelations of Jesus Christ
In the Old Testament the prophet Joel prophesied that in the latter days God would pour out His Spirit on all flesh:
“And it shall come to pass afterward, that I will pour out my spirit on all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions; and also upon the servants and upon the handmaids in those days will I pour out my spirit” (Joel 2:28-29).
There are many stories coming out of Africa and the Middle East about Muslims coming to faith in Jesus Christ as their Savior because of having a dream or vision about Jesus. I received an email recently from some missionary friends of mine who shared about some Muslim men who met Jesus in their dreams and how He taught them from the Koran that He was the true way. According to their reports there are many Muslims who secretly believe that Jesus is the Son of God, but they fear to take a stand publicly because the persecution is so great. One of these men had given up everything – his family, livelihood, and personal safety – to follow Jesus publicly. The other believers in Jesus who are still publicly living as Muslims are watching to see what will happen to this man. I’ve heard similar reports from other missionaries and you can also google and find reports on the internet of Muslims coming to Christ because of having a vision or dream of Jesus. Many ministries are encouraging Christians everywhere to pray for Muslims that Jesus will be revealed to them.
If you would like to see an amazing conversion story of one such Muslim who had a vision of Jesus and converted to Christianity I recommend this one here:
How do we test whether or not visions and revelations are from God? The Bible says we will see false signs and “lying wonders” in the last days too (II Thess. 2:9), but that these will come from Satan. We must examine the fruit.
Anne Catherine Emmerich, a nun of the Augustinian Order in Westphalia, Germany had many visions in the late 1700’s/early 1800’s and she claimed that the Lord told her that her gift of seeing the past, present, and future in her visions was greater than that possessed by anyone else in history. However, in examining the fruit of her visions I do not find that she emphasized the same gospel the apostles preached. Her visions did not point people to trust in Jesus Christ, but rather to place their trust in the Roman Catholic Church as the one and only true church.
So, in testing the fruit of various visions I consider the end result. Is the recipient of said vision preaching the same gospel that the apostles preached? (Gal. 1:6-8) Or has the exclusive and central role of the Savior as the object of one’s trust been usurped and replaced by something else?
“Neither is there salvation in any other;
for there is none other name under heaven given among men,
whereby we must be saved”
(Acts. 4:12)
10.19.09
Where has all my money gone?
One of my favorite Christian ministries isn’t really a ministry in the traditional sense at all. Ministrywatch.com is a website that was launched to help Christians know whether or not the charities they were giving to were using their money wisely. The website obtains financial records from an organization and then analyzes utilization of donations. Ministry Watch provides a detailed summary of an organization’s purpose, statement of faith, and history. After researching the organizations, Ministry Watch uses a 5 star efficiency rating and a transparency grade.
An example of one of their worst “ministries” is Trinity Broadcasting Network/TBN run by Jan and Paul Crouch. For those of you that have missed out on their fundraising techniques, consider yourself blessed. I’ve seen tearful entreaties to send money so that every child in Africa can receive a toy. And yet the gargantuan pouf of platinum hair sprouting out of Jan Crouch’s head indicates that money sent in is being spent at places other than Toys-R-Us. It gives me some sense of deep satisfaction to see that Ministry Watch gave TBN an “F” on their financial transparency. The last known salary figure provided to Ministry Watch was almost a decade ago.
Significant salaries for 2001 included Paul Crouch at about $403,700 and Jan Crouch at $347,500.
One of the ministries to receive an “A” for financial transparency” was New Tribes Mission. Ministry Watch gave them 4 out of 5 stars for financial efficiency. Seeking to minister among the unreached people groups, New Tribes sends missionaries to serve and translate the Bible. Ministry Watch provides an overview of what the ministry does.
NTM uses a team approach in the task of planting churches among ethnic groups. Its members serve in a variety of roles: Bible translation, church planting, mission aviation, education, training, administration, and support. NTM puts a strong focus on working with local churches to train, coordinate and send missionaries.
There are a great number of ministries that are requesting money, and it is nice to have an organization that helps to sort out the good, the bad and the ugly for us so that we don’t have to do all the leg work. But in the end our own intuition is often correct. If it smells like dead-fish, it probably is rotten. It doesn’t take a genius to figure out that TBN is not spending their money wisely and that NTM is. Nothing is quite as suspicious as financial secrecy. Ministry Watch was unable to even perform an efficiency rating on TBN because they withheld such a vast number of their records—making it impossible to figure out where the money was going.
Has anyone ever tried to figure out where the money is going in the LDS church? This is a church that owns the BYU universities, Deseret Book Company, Deseret News Publishing Company, Deseret Trust Company as well as having financial holdings in many private businesses. The church owns all of the land for the temples and meeting houses across the world as well as the historic sites that the church holds sacred. In a 1986 New York Times article, an estimate was made that the church was worth more than $8 billion. In 1997 Time ran an issue about the Church of Jesus Christ of Latter-day Saints. Estimates at that time far exceeded the 1986 figures.
Its current assets total a minimum of $30 billion. If it were a corporation, its estimated $5.9 billion in annual gross income would place it midway through the FORTUNE 500, a little below Union Carbide and the Paine Webber Group but bigger than Nike and the Gap.
The article goes on to confirm the vast wealth of the Mormons.
There is no major church in the U.S. as active as the Latter-day Saints in economic life, nor, per capita, as successful at it.
The LDS Church has every reason to feel proud of their financial assets. And I don’t begrudge them their wealth. I would just ask to know where all the money is going.
Unlike most Christian denominations, LDS churches have volunteer leadership at the ward and stake level. It is certainly true that LDS build elaborate and costly buildings—meeting houses as well as temples. But surely the donations would far exceed the cost of these projects. Mormon missionaries pay for their own way. I’ve never seen a Mormon version of a homeless shelter or prison ministry. The biggest facility of the church welfare system is Welfare Square in Salt Lake City. But even that mostly just supports members. The Encyclopedia of Mormonism provides this information:
Most of the recipients of food and services at Welfare Square are members of The Church of Jesus Christ of Latter-day Saints, but there is also a transient service center associated with the Bishop’s Storehouse that gives temporary assistance to the homeless of all faiths.
With the cash flow that the Church is receiving, I would like to know what the compensation packages are for the leadership. Withholding of information raises only suspicion. Why is the church not willing to provide this information to members? In order to receive a Temple Recommend, members have to donate 10% of their annual income to the church. Can you imagine a God who does not allow you to enter His House unless you are paid up? And yet you don’t even know where the money is going? Why don’t LDS receive a financial statement showing where their money is being spent??
In the parable of the Ten Talents, Jesus says God will examine people as to whether or not they were good stewards of the resources He provided them (Matthew 25:14-30). Will you be able to answer to God that you were a good steward of His money? Do you know where your tithing has gone?
10.16.09
Alma Gets Saved
In my recent studies of the Book of Mormon my earlier conclusions have continued to be confirmed: the Book of Mormon does not teach Mormonism!
In today’s study, we reflect on Alma’s conversion experience. His is a classic testimony repeated all over the world by followers of Jesus Christ from every tongue, tribe, and people who have been born again by the Spirit of God. I can personally relate to all of the elements of the gospel in Alma’s testimony and I share the same future hope:
1) Alma is deeply convicted of his sin (Scripture References – Matt. 3:2; Acts 3:19, 17:30; Romans 3:23)- “my soul was harrowed up to the greatest degree and racked with all my sins” (Alma 36:12), “I saw that I had rebelled against my God, and that I had not kept his holy commandments” (Alma 36:13), “the very thought of coming into the presence of my God did rack my soul with inexpressible horror” (Alma 36:14), “I was thus racked with torment, while I was harrowed up by the memory of my many sins” (Alma 36:17).
2) He comes to understand that the solution for his sin is found in the sacrificial death of Jesus Christ, the Son of God (Isa. 53:5; Rom. 5:8; Heb. 10:12-14; 1 Pet. 2:24; I John 2:2)- “I remembered also to have heard my father prophesy unto the people concerning the coming of one Jesus Christ, a Son of God, to atone for the sins of the world” (Alma 36:17). In other statements Alma made previously, he connected the atonement with Christ’s sacrificial death, not Gethsemane: “For it is expedient that there should be a great and last sacrifice…but it must be an infinite and eternal sacrifice…an infinite atonement which will suffice for the sins of the world…and that great and last sacrifice will be the Son of God, yeah, infinite and eternal. And thus he shall bring salvation to all those who shall believe on his name; this being the intent of this last sacrifice…” (Alma 34:10-15)
3) Alma prays directly to Jesus Christ and asks for mercy and forgiveness for his sins (Matt. 9:27; Luke 18:13, Rom. 10:13)- “Now, as my mind caught hold upon this thought [the atoning death of Christ], I cried within my heart: O Jesus, thou Son of God, have mercy on me, who am in the gall of bitterness, and am encircled about by the everlasting chains of death” (Alma 36:18).
4) He finds immediate forgiveness and peace by trusting in Jesus Christ alone for the forgiveness of his sins (Rom. 3:24-26, 5:1; Heb. 10:16-18) “And now, behold, when I thought this, I could remember my pains no more; yea, I was harrowed up by the memory of my sins no more” (Alma 36:19).
5) Alma is filled with joy immediately after trusting in Christ and connects this joy with the filling of the Holy Ghost (Eph. 1:13-14; Gal. 5:22) - “And oh, what joy, and what marvelous light I did behold; yea, my soul was filled with joy as exceeding as was my pain! Yea, I say unto you, my son, that there could be nothing so exquisite and so bitter as were my pains. Yea, and again I say unto you, my son, that on the other hand, there can be nothing so exquisite and sweet as was my joy. Yea, methought I saw, even as our father Lehi saw, God sitting upon his throne, surrounded with numberless concourses of angels, in the attitude of singing and praising their God; yea, and my soul did long to be there. But behold, my limbs did receive their strength again, and I stood upon my feet, and did manifest unto the people that I had been born of God. Yea, and from that time even until now, I have labored without ceasing, that I might bring souls unto repentance; that I might bring them to taste of the exceeding joy of which I did taste; that they might also be born of God, and be filled with the Holy Ghost” (Alma 36:20-24).
6) His future hope matches the future hope of every born-again believer who has received Jesus Christ as Savior and sin-bearer – he looks forward to dwelling with God and praising Him forever (Rev. 4:10-11, 5:8-14, 7:9-17)- “And I know that he will raise me up at the last day, to dwell with him in glory; yea, and I will praise him forever” (Alma 36:28).
A couple of questions to ponder:
1) Do you have a testimony similar to Alma’s – have you personally cried out to Jesus Christ and trusted in His sacrificial death to pay for your sins? ”For whosoever shall call upon the name of the Lord shall be saved” (Romans 10:13), “Being justified freely by His grace through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation through faith in His blood” (Romans 3:24-25).
2) Are you preaching the same gospel Alma was preaching in this chapter – is your goal to see souls converted to Jesus Christ regardless of where they end up fellowshipping with other followers of Jesus? Alma’s goal was to see people born again by the Spirit of God by coming to trust in Jesus Christ alone and His sacrificial death for their sins (Alma 36:24). He was not calling people to join an organization. ”And behold, it is he that cometh to take away the sins of the world, yea, the sins of every man who steadfastly believeth on his name” (Alma 5:48).
“Behold the Lamb of God, which taketh away the sin of the world”
(John 1:29)
10.15.09
Does the New Testament Support LDS Doctrines?
On the previous thread a couple of LDS commenters were discussing the relationship of the New Testament to LDS doctrines. One LDS commenter stated that she believed the New Testament is full of support for LDS theology and that some people have even joined the LDS church because they believed the NT supports the gospel taught in the LDS church.
A number of ex-Mormon Christian testimonies display the exact opposite conclusion from their study of the New Testament.
So I thought I would open up a discussion on this thread to find out from LDS just which passages/books of the New Testament they believe lend the most support to the LDS gospel.
I would also like to hear the reverse side as to which passages/books of the New Testament that non-LDS Christians believe are the most at odds with the LDS gospel.
To kick off the discussion I’ll throw out some major points off the top of my head. This is just going to scratch the surface, but I would probably list John, Romans, Galatians, and Hebrews as the top 4 books that most contradict the LDS gospel in my opinion. In these books I am thinking specifically of teachings regarding old covenant vs. new covenant, the new covenant believer’s relationship to Christ instead of the law (Romans & Galatians), the substitutionary atonement of Jesus Christ offered freely to all who will repent of their self-made righteousness and will make the trade – their filthy rags for His riches of righteousness – and will humbly receive Him as their Savior and Lord. I’m thinking of the gospel as preached by the apostle Paul (I Cor. 15:1-11): Christ crucified = our sin’s remedy. Christ’s resurrection = the believer’s power to live a transformed life in the Spirit. I’m thinking of WHO Jesus is (esp. the book of John for this point). I’m thinking of the differences in dispensations between Old Testament and New Testament temples/priests/prophets (Hebrews).
I’m also thinking of the descriptions of early church worship, the purpose for the church, WHO has authority to keep His church and add to it and to prevent schisms in it Matthew 16:18, Acts 2:42-47, I Cor. 12:12-14, Eph. 1:22-23 and the limited authority He has given to prophets in New Testament times (I Cor. 14:3, 29-33, Heb. 1:1-2).
10.10.09
Can You Be Closest to God in the Temple?
A former temple worker shares his experience of seeking to be near to God by serving 40 hours a week in the temple. At eighteen years old, he was the youngest full-time temple worker in the history of the modern LDS church.
