On June 27, 2002, the Church of Jesus Christ of Latter-Day Saints (LDS, sometimes called “Mormonism”) dedicated the newly rebuilt Temple in Nauvoo, IL. The original Temple had been dedicated in 1846 and abandoned shortly after that when the Latter-day Saints fled Illinois, eventually settling in Utah. One month earlier, I graduated from Bible College and moved to a small farming community about ninety miles south of Nauvoo. While west-central Illinois had figured prominently in the early history of the Latter-Day Saint movement, their forced migration to Utah and the burning of the original Nauvoo Temple two years later had left the area virtually Mormon-less. With the dedication of the new Temple, the Church Authorities set out to change that fact. Virtually overnight, every community within a hundred-mile radius flooded with Latter-day Saint missionaries.
These young men traveling in pairs and going door to door sharing their strange faith were initially seen as nothing more than a curiosity, an oddity to be looked at and ultimately ignored. That was my experience when they came knocking on my door. I greeted them; they introduced themselves; I politely told them I wasn’t interested and closed the door, a response I would later regret. However, what began as curiosity soon turned to concern when word reached our church leadership that an area minister and his family had converted to the LDS Church. Shortly after that, my Elders approached me about teaching a series of lessons on the LDS Church so our congregation would have a functional knowledge of LDS beliefs and know how to respond appropriately to any missionaries they may encounter.
Though I had a rudimentary knowledge of the LDS Church, my understanding of their faith was limited. I immersed myself in the subject, resulting in a six-week course presented during our Sunday evening service. The course was a great success, with the church packed for every session with people from our congregation and those from multiple others. When completed, I viewed the endeavor as a success, and thinking that my interaction with the LDS church had reached its conclusion, I promptly filed my lessons away and moved on to other things. Unbeknownst to me at the time, I was far from done. I would eventually find myself having an encounter with the LDS Church on a level that I never expected, and I would gain an understanding of their faith that far surpassed anything I learned in my research.
“I would eventually find myself having an encounter with the LDS Church on a level that I never expected.”
Four years later, I found myself living in a new land, engaging with a strange culture where nearly every experience was something new. I hadn’t moved to some foreign country halfway around the world; I had accepted the call to minister with a church in southern Idaho. At that time, our new home was approximately 95% LDS. Even though we spoke the same language, it was as if I was living on another planet and, as I would come to learn, in many ways, I was. Now, I was the outsider. I was the missionary, having awkward conversations about faith with people who were nothing like me. I had now traded places with those two young men standing on my front porch. How would they respond to me? How would I react to them?
Over the next five years, I found the answer to those questions and many others I hadn’t even considered. I went from teaching others about the basics of the LDS faith to being a student of their faith, living and doing life together with them daily. My experiences had a profound impact not only on how I approach ministering to my LDS neighbors now, but also to all who don’t know the authentic Jesus Christ as Lord and Savior. The following are basic observations concerning the LDS faith that are crucial to understanding it and effectively sharing the authentic Gospel with them:[1]
1. The LDS Church Is a New Religion
Though the LDS Church claims that their faith is the “Restored Gospel” found in the Bible, it is a distinctly American religious movement founded by Joseph Smith on April 6, 1830, in Fayette, New York. Though young compared to other world religions, the LDS Church has operated for 194 years. Following the frontier, it spread across America and worldwide, quickly becoming a religious “tour-de-force” with more than 33,000 congregations and approximately 17,000,000 members.
Regarding evangelism, the LDS Church’s missionary program is unparalleled. Approximately 92,350 missionaries are serving 407 global missions.[2] Though not compulsory, all young men and women are encouraged to serve a mission, men for two years and women for a year and a half.
“Regarding evangelism, the LDS Church’s missionary program is unparalleled.”
2. The LDS Church Is a Culture and a Religion
American Christianity has the “Bible Belt,” running east-west and encompassing most of the southern and mid-western portions of the country. Likewise, the American LDS Church has the “Mormon Belt,” running north-south and encompassing most mountain-west states. Having been practiced and propagated for nearly ten generations, the LDS Church’s influence on life and society in that region is vast, and its presence nationwide is visible to all. From local communities to the national political stage, the LDS Church has ingrained itself into the fabric of American life and culture.
3. The LDS Church Is an Honor/Shame Culture
How the outside world views the LDS Church is of prime importance to the LDS Church. This mindset permeates every level of life, from the collective to the individual. Being a “member in good standing” is paramount to active members. If they are not a member in good standing, their position in the Church and community diminishes, and their peers shame them as a motivation to return to good standing. If the member rejects the teachings of the faith (in part or whole), they are deemed to be an “apostate” and “disqualified from Church membership.”[3] Disqualification, depending on the circumstances, can lead to excommunication.[4] If excommunicated, the individual is barred from the Church and shunned by the community, an action for which the individual often carries a heavy social and psychological stigma.
“If excommunicated, the individual is barred from the Church and shunned by the community, an action for which the individual often carries a heavy social and psychological stigma.”
4. The LDS Church Is a Works-Based Religion
LDS doctrine contains a Doctrine of Grace, but it’s a form of grace that is foreign to the teachings of the Bible. This doctrine is just one of the many places where the LDS Church uses words from the Christian theological lexicon yet defines them differently. The Book of Mormon states that “we are saved by Grace…,” which in and of itself is a true statement. However, the verse concludes by adding, “…after we’ve done all we can do.”[5] God bestows his love and blessings upon those who perform adequately enough to reach the highest level of perfection. The LDS Church, at its core, is a faith built on good works, a life of slavery to duty and doing! This works-based perspective has but one of two possible outcomes. It leads either to an inflated self-confidence (“I can do it!”) or to an empty despair (“I can’t do it”), neither of which is spiritually profitable.
5. The LDS Church Worships an Unknown Jesus
Though named the Church of Jesus Christ of Latter-Day Saints, the Jesus worshiped by Latter-day Saints isn’t the same Jesus worshiped by orthodox Christians. This issue is the ultimate issue separating Christianity and the LDS Church. Though the LDS Church claims to be Christian, they freely admit to not worshiping the Jesus of the Bible. The late President of the Church, Gordon B. Hinckley, when speaking of Jesus at a Church General Conference, said,
“The traditional Christ of whom they speak [Christ of the Bible] is not the Christ of whom I speak. For the Christ of whom I speak has been revealed in this the Dispensation of the Fullness of Times. He together with His Father, appeared to the boy Joseph Smith in the year 1820, and when Joseph left the grove that day, he knew more of the nature of God than all the learned ministers of the Gospel of the ages.”[6]
“Though named the Church of Jesus Christ of Latter-Day Saints, the Jesus worshiped by Latter-day Saints isn’t the same Jesus worshiped by orthodox Christians.”
6. The LDS Church Has a Low View of Christian Scripture
Christians view the Bible as the inspired and inerrant Word of God, and the LDS Church teaches that the Bible only contains the Word of God in the places where it is accurately transmitted. Joseph Smith states in his “Articles of Faith,” “We believe the Bible to be the word of God as far as it is translated correctly; we also believe the Book of Mormon to be the word of God.”[7]
The key to the LDS Church’s understanding of the Bible is the statement “as far as it is translated correctly.” This clause provides an open-ended path to deny the historicity and veracity of any text that conflicts with LDS doctrine. Latter-day Saints view the Book of Mormon and its ancillaries[8] as being a superior revelation to that of the Bible. Many Latter-day Saints view modern translations[9] as corrupted and untrustworthy; this is why it can be nearly impossible to reason with Latter-day Saints using the Bible as the primary source.
7. The LDS Church Is Built on Progressive Revelation
Unlike many Christian churches, led by a plurality of elders, the head of the LDS Church is an individual man, the President of the Church. This man carries the titles “Prophet, Seer, and Revelator.”[10] In the LDS Church, the President, as the “Prophet,” is the teacher of known truth, as the “Seer” is the perceiver of hidden truth, and as the “Revelator” is the herald of new truth. In this position, he is the voice of God on earth, speaking to all areas of faith and practice via divine revelation. The presence of progressive revelation has led to many changes in the Church, not only in areas of church doctrine, but also in the text of their scriptures.[11] A new revelation may conflict with or outright contradict an earlier revelation, and in such cases, the new revelation supersedes those previously received.[12]
“A new revelation may conflict with or outright contradict an earlier revelation, and in such cases, the new revelation supersedes those previously received.”
8. The LDS Church Discourages Free Thought and Inquiry
To openly question or disagree with official church teachings or stated positions may lead to an individual facing a disciplinary council[13] or, in some cases, even excommunication. Fidelity to the faith is expected of all Latter-day Saints, even if that means accepting the teachings of the Church without question and ignoring any problematic episodes from the history of their movement.[14] Church Apostle Boyd K. Packer spoke to this expectation when he told a group of LDS educators, “Some things that are true are not very useful,”[15] intimating that just because something is true doesn’t mean it’s valuable or worthy of consideration.
This expectation of unquestioned loyalty leaves many Latter-day Saints living in a state of perpetual cognitive dissonance, struggling to hold multiple, often conflicting, positions on faith and practice. This lack of transparency and honesty on the part of Church Authorities is currently the foremost reason many Latter-day Saints are rejecting their faith and leaving the Church.
9. The LDS Church Is Steeped in Apprehension and Distrust
From its inception, outsiders to the LDS faith have viewed their LDS neighbors as everything from an oddity to contemplate to a pernicious threat deserving of eradication.[16] Overall, the LDS were viewed with contempt by their neighbors, being driven out of multiple settlements in Ohio, Missouri, and Illinois. This opposition precipitated their move to Utah’s Salt Lake basin, which was not part of the United States at the time.[17] The hostile reception of their neighbors toward their faith (either real or perceived) instilled in the LDS community a deep suspicion of all non-LDS, especially Christians. LDS communities tend to be insular in composition, and interfaith interaction and dialogue are rare.
“The hostile reception of their neighbors toward their faith (either real or perceived) instilled in the LDS community a deep suspicion of all non-LDS.”
10. The LDS Church Is Not Christian
From its inception, the LDS Church has maintained that they are the “True Christians” and their Gospel is the “True and Restored Gospel.” Though these claims are universally held within the Church and proclaimed to the world, they cannot withstand even minimal scrutiny. While the LDS Church co-opted many of its beliefs and practices from Christianity and appears on initial observation to be Christian, most, if not all, its foundational doctrines stand in stark opposition to the clear teaching of Scripture.
Looking at an LDS theological lexicon, we may see the exact words and terms used that most Christians would recognize and use themselves, but how it defines and applies them is where the difference becomes apparent.[18] The title “Christian,” at its core, is a position that is not honorific but descriptive, [19] yet the former is how it applies to the LDS Church; they have not met the qualifications to be authentic Christians, and though claiming the name, they are, at best, Christians in name only.
11. The LDS Church Often Ends in Atheism
Over the past decade, the LDS Church has experienced a substantial increase in the number of people exiting its ranks, especially among its younger members. Often, these individuals aren’t leaving and embracing other faiths; they leave and reject religion altogether. A common saying among the disenchanted and disaffected is, “If the church isn’t true, then nothing else is true either.” Christian doctrine, presented in either an accurate or corrupted manner, has enough of a presence within the LDS Church that when one leaves the faith, they often reject the true Christian faith, viewing it as simply the other side of the same religious coin. This move toward atheism, or in many cases agnosticism, is more probable when their exit comes via a faith-questioning/shaking/shattering experience absent the influence of a strong Christian witness.
“This move toward atheism, or in many cases agnosticism, is more probable when their exit comes via a faith-questioning/shaking/shattering experience absent the influence of a strong Christian witness.”
12. The LDS Church Necessitates Personal Relationships
When viewed from the outside, the LDS Church appears to be a bizarre faith advocating some strange beliefs. They view us, as historic Christians, in much the same way. When we encounter our LDS neighbors, if we marginalize or malign their beliefs, any opportunity to effectively share the Gospel in that moment is diminished or altogether lost.
Engaging with Latter-day Saints is only effective in the context of personal relationships. Leading a Latter-day Saint to faith in Christ is a long-term relational commitment. While there may be a time and place to discuss their strange and errant doctrines,[20] it should be avoided during the initial encounters. Latter-day Saints, especially “Generational Mormons,”[21] are hardened against Christian arguments that conflict with their faith. Any doctrinal teaching or position that conflicts with LDS doctrine is not only to be considered untrue, but also is to be viewed as “anti-Mormon” and rejected without consideration.
So, how should we respond when encountering our LDS neighbors? The same way we would want someone to respond to us when we’re living in error: with grace, mercy, compassion, and understanding. In the end, I discovered that Latter-day Saints weren’t like aliens from some other planet, a curiosity to be viewed and dismissed. Instead, they are people of great value, deserving of respect and, in many instances, admiration.
“They are people of great value, deserving of respect and, in many instances, admiration.”
Most importantly, they are people created in the image of God, people whom God loves, and people for whom Jesus died. They are ordinary people like you and me, people who are deceived by Satan, embracing a faith of darkness that masquerades as a beacon of light. God placed eternity in their hearts,[22] the same as He did with you and me, and they are searching for what we’ve already found. It’s our role to stand in the gap and to use any encounters we may have with them to point them to the authentic Jesus, the One who loves them and who died for them, so that they too may experience real salvation and enjoy the promise of eternal life.
[1] These are the key observations I made during my five-year ministry, drawn from my daily interactions with my LDS neighbors, some of whom became brothers and sisters in Christ.
[2] “Facts and Statistics,” The Church of Jesus Christ of Latter-day Saints, https://newsroom.churchofjesuschrist.org/facts-and-statistics.
[3] “Excommunication,” Church of Jesus Christ of Latter-Day Saints, https://www.churchofjesuschrist.org/study/scriptures/gs/excommunication.
[4] “If he repent not he shall not be numbered among my people” (3 Nephi 18:31).
[5] 2 Nephi 25:23.
[6] Gordon B. Hinkley, LDS Church News. June 20, 1998, p. 7. de
[7] Joseph Smith composed the Articles of Faith in 1842. The statement about the Bible is Article 8.
https://www.churchofjesuschrist.org/comeuntochrist/article/articles-of-faith.
[8] These ancillaries include “The Doctrine and Covenants” and “Pearl of Great Price.”
[9] Joseph Smith authored a translation of the Bible, the “Inspired Version of the Holy Scriptures,” published in 1867; however, the LDS Church uses the 1769 edition of the King James Version exclusively.
[10] “Prophet, Seer, and Revelator” are titles derived from the early writings of the Church’s founder, Joseph Smith.
[11] Since its founding in 1830, more than one hundred changes have been made to church doctrine and over four thousand changes to the “Book of Mormon,” “Doctrine and Covenants,” and the “Pearl of Great Price.”
[12] An example of this would be the Church’s position on polygamy. Joseph Smith received the revelation on plural marriage (“Doctrine and Covenants” 132) in approximately 1831 (specific date unknown). Church President Wilford Woodruff officially changed this doctrine in September 1890.
[13] In 2012, Jeremy Runnels, a seventh-generation LDS, began having struggles with his faith. A director of the Institute of Religion at the Church Education System (CES) asked him to write a letter outlining his struggles. In the 85-page document later known as the “CES Letter,” Runnels outlined his struggles with the Church’s beliefs and historical narrative. He received no official response from the Church about his concerns. Later, the Church brought him before a disciplinary council to determine his membership status. Rather than face excommunication, Runnels resigned his church membership.
[14] In 2013, the Church began officially addressing some of the primary issues relating to its doctrines and history in a series of articles entitled “Gospel Topics Essays.” Though official publications of the Church and the first attempt at openness and transparency, these essays were simply published but not publicized due to the nature of their content. See https://www.churchofjesuschrist.org/study/manual/gospel-topics-essays/essays.
[15] Boyd K. Packer. “The Mantle is Far, Far Greater Than the Intellect.” Fifth Annual CES Religious Educators’ Symposium, 198.
[16] Missouri Executive Order # 44, known as the “Mormon Extermination Order,” was issued by Governor Lilburn Boggs on October 27th, 1838, in response to the battle of Crooked River (Ray County, MO), a clash between the LDS Militia and the Missouri State Militia. The order read in part, “The Mormons must be treated as enemies, and must be exterminated or driven from the State if necessary for the public peace—their outrages are beyond all description.”
[17] The LDS migration to Utah occurred in 1846-47. The area became a United States territory in 1850 and the 45th state in 1896.
[18] An examination of LDS doctrines and how they compare with those of Christianity will be covered in future articles.
[19] Richard John Neuhaus, “Is Mormonism Christian?” https://www.firstthings.com/article/2000/03/is-mormonism-christian.
[20] While preparing my lessons, much of the material on the topic was overtly antagonistic. In retrospect, that perspective negatively influenced how I represented both Latter-day Saints and their faith in my teaching. It’s a perspective and posture that I now actively seek to avoid, knowing that if a Latter-day Saint had been in attendance during my presentations, they would have rightly rejected my message.
[21] A “Generational Mormon” is a member of the LDS faith whose lineage in the Church goes back multiple generations. This position is a point of great pride among members of the Church and carries both cultural and theological implications.
[22] “He has made everything beautiful in its time. Also, he has put eternity into man’s heart, yet so that he cannot find out what God has done from the beginning to the end.” (Ecclesiastes 3:11, ESV).
