Distinctive Beliefs of the Mormon Church
Are Mormons Protestants? No, but their founder,
Joseph Smith, came from a Protestant background, and Protestant presuppositions
form part of the basis of Mormonism.
Still, it isn’t correct to call Mormons Protestants,
because doing so implies they hold to the essentials of Christianity—what
C. S. Lewis termed "mere Christianity." The fact is, they don’t. Gordon
B. Hinckley, the current president and prophet of the Mormon church, says
(in a booklet called What of the Mormons?) that he and his co-religionists
"are no closer to Protestantism than they are to Catholicism."
That isn’t quite right—it would be better to say
Mormons are even further from Catholicism than from Protestantism. But
Hinckley is right in saying that Mormons are very different from Catholics
and Protestants. Let’s examine some of these differences. We can start
by considering the young men who come to your door.
They always come in pairs and are dressed conservatively,
usually in white shirts and ties. As often as not, they get from place
to place by bicycle. They introduce themselves to you as Elder This and
Elder That. The title "Elder" does not refer to their age (many are not
even shaving regularly, yet) but means they hold the higher of the two
Mormon priesthoods, the "Melchizedek" order. This priesthood is something
every practicing Mormon male is supposed to receive at about age 18, provided
he conforms to the standards of the church.
The other priesthood—the Aaronic—is the lesser
of the two and is concerned with the temporal affairs of the church, and
its ranks are known as deacon, teacher, then priest.
The Melchizedek priesthood is concerned mainly
with spiritual affairs, and it "embrac[es] all of the authority of the
Aaronic," explains Hinckley. The Melchizedek ranks are elder, seventy,
and high priest. At age twelve boys become deacons and thus enter the "Aaronic
priesthood."
If the terms for the various levels of the Mormon
priesthood are confusing, still more confusing is Mormonism’s ecclesiastical
structure. The basic unit, equivalent to a very small parish, is the ward.
Several wards within a single geographical area form a stake, which corresponds
to a large Catholic parish. The head of each ward isn’t called a priest,
as you might expect, but a bishop. A Mormon bishop can officiate at a civil
marriage, but not at a "temple marriage," which can be performed only by
a "sealer" in one of Mormonism’s temples.
Polygamy
Mormons try to attract new members by projecting
an image of wholesome family life in their circles. This is an illusion—Mormon
Utah has higher than average rates for suicide, divorce, and other domestic
problems than the rest of the country. And if Mormonism’s public image
of large, happy families, and marriage bring to mind anything, it is polygamy.
Hinckley explains that "Mormonism claims to be
a restoration of God’s work in all previous dispensations. The Old Testament
teaches that the patriarchs . . . had more than one wife under divine sanction.
In the course of the development of the church in the nineteenth century,
it was revealed to the leader of the church that such a practice should
be entered into again." Although polygamy was permitted to Mormons, few
practiced it. But enough did so to make polygamy the characteristic that
most caught the attention of other Americans.
Mormonism, you should understand, is one of those
religions which is peculiarly American. (A few others come to mind immediately,
such as the Jehovah’s Witnesses and Christian Science.) Although now spread
beyond the borders of the United States, Mormonism is so tied to a certain
brand of American nationalism that you couldn’t imagine the religion starting
anywhere else.
Mormonism: Made in America
If many of today’s Fundamentalists are known for
their belief that America is destined to play a key role in the events
of the Last Days, Mormons are identified even more closely with America.
The Mormons’ theory is that Christ also established his Church here, among
the Indians, where it eventually flopped, as did his original effort in
Palestine.
The situation is somewhat similar to that of the
Anglican church. In England, the Anglican church is not just the church
of Englishmen; it is the Established Church. In theory, and even at times
in practice, Parliament can decide what Anglicans are to believe officially
and can make and unmake clerics of all grades, from the lowliest curate
to the Archbishop of Canterbury. Just as Anglicanism is tied to England,
so Mormonism is tied to the United States. Although it is not the established
religion of this country, Mormonism has allowed itself to be modified by
Congress.
"In the late 1880s," says Hinckley, "Congress passed
various measures prohibiting [polygamy]. When the Supreme Court declared
these laws constitutional, the church indicated its willingness to comply.
It could do nothing else in view of its basic teachings on the necessity
for obedience to the law of the land. That was in 1890. Since then officers
of the church have not performed plural marriages, and members who have
entered into such relationships have been excommunicated."
Before Congress acted, Mormons were convinced polygamy
was not merely permissible, but positively good, for those "of the highest
character who had proved themselves capable of maintaining more than one
family." (Section 132 of Doctrine and Covenants is officially subtitled
this way: "Revelation given through Joseph Smith the Prophet, at Nauvoo,
Illinois, recorded July 12, 1843, relating to the new and everlasting covenant,
including the eternity of the marriage covenant, as also plurality of wives.")
Yet this position was dropped when Washington,
D.C., threatened to deny statehood to Utah. Similarly, and more recently,
a "revelation," saying blacks would no longer be denied the Mormon priesthood,
was given to Mormon leaders when the federal government became involved.
Continuing Revelation
These continuing revelations are not exceptions
to Mormon practice. "We believe all that God has revealed, all that he
does now reveal, and we believe that he will yet reveal many great and
important things"—this is the ninth article of faith for Mormons and is
an official statement of doctrine.
Hinckley notes that "Christians and Jews generally
maintain that God revealed himself and directed chosen men in ancient times.
Mormons maintain that the need for divine guidance is as great or greater
in our modern, complex world as it was in the comparatively simple times
of the Hebrews." Thus, revelation continues.
It might be added: public revelation continues.
Catholics hold that public or "general" revelation ended at the death of
the last apostle (Catechism of the Catholic Church 66, 73), but
private revelations can be given still—and have been, as Marian apparitions
at such places as Fatima and Lourdes testify (CCC 67). Such revelations
can never correct, supplement, or complete the Christian faith, which is
precisely what Mormon "revelations" claim to do.
Mormonism’s Debt to Puritanism
"Mormon theology," says Hinckley, "deals with such
widely diversified subjects as the nature of heaven and the evils of alcohol.
Actually, in this philosophy the two are closely related. Since man is
created in the image of God, his body is sacred. . . . As such, it ill
becomes any man or women to injure or dissipate his or her health." So
alcohol (as well as tobacco, tea, and caffeine) is out for the believing
Mormon.
Here we have an example of Mormonism borrowing
from Puritanism. The religion Joseph Smith developed uses elements of various
forms of Protestantism. The emphasis on "temperance"—which, to the old-line
Protestants, meant not the moderate use of alcohol, but outright abstinence—is
one such borrowing.
The curious thing is that this attitude is contrary
to the Bible. It is one of those doctrines, shared by Fundamentalists and
Mormons, that is believed independently of the Bible, though the Bible
has been searched unsuccessfully for verses that
seem to back it.
Jesus Wasn’t a Teetotaler
The ancient Jews were a temperate people—temperate
used in the right sense. They used light wine as part of the regular diet
(1 Tim. 3:8). Jesus, you will recall, was called a wine-drinker (Matt.
11:19), the charge being not that he drank, but that he drank too much
(that, of course, was false, but the charge itself reflects the fact that
he did drink alcoholic beverages, such as the wine that was required for
use in the Jewish Passover seder).
The New Testament nowhere says the Jews claimed
Jesus should have been a teetotaler. Wine was used also at weddings, and
our Lord clearly approved of the practice of wine drinking since he made
wine from water when the wine was depleted at Cana (John 2:1–11).
Something Mormons seldom refer to is wine’s medicinal
uses (Luke 10:34). You will recall that Paul advised Timothy to take wine
to ease stomach pains (1 Tim. 5:23). Such apostolic admonitions co-exist
uneasily with Mormonism’s strictures against wine.
Mormons practice tithing, yet would be shocked
to learn that in a key Old Testament passage where tithing (the practice
of donating 10% of one’s income for religious use) is discussed, God says:
"you shall turn [your tithe] into money, and bind up the money in your
hand, and go to the place which the Lord your God chooses, and spend the
money for whatever you desire, oxen, or sheep, or wine or strong drink,
whatever your appetite craves; and you shall eat there before the Lord
your God and rejoice, you and your household" (Deut. 14:25-26). We’re also
told, "Give strong drink to him who is perishing, and wine to those in
bitter distress; let them drink and forget their poverty, and remember
their misery no more" (Prov. 31:6–7).
Often when founders of new religions
get an idea, they take it to an extreme. So Joseph Smith
confused the misuse of wine with its legitimate use. The Bible does condemn
excessive drinking (1 Cor. 5:11; Gal. 5:21; Eph. 5:18; 1 Pet. 4:3), but
the key here is the adjective "excessive." This is why Paul says Church
leaders must not be addicted to wine (1 Tim. 3:8).
When Hinckley refers to the "evils of alcohol,"
he gets it wrong. Alcohol itself is not evil, but the misuse of it is,
just as a hammer, which can be used to pound in nails, can be misused to
pound in skulls.
Plural Heavens
Polygamy was a doctrine some Mormons found hard
to accept. Abstinence from alcohol is a teaching many find difficult. But
one unique Mormon belief has supposedly brought blessing and relief to
many souls, particularly potential converts.
Mormonism teaches that practically no one is forever
damned to hell. Aside from Satan, his spirit followers, and perhaps a half-dozen
notorious sinners, all people who have ever existed will share in heavenly
"glory." Not, mind you, all in the same heaven. There are, in fact, three
heavens.
The lowest heaven is populated by adulterers, murderers,
thieves, liars and other evil-doers. These share in a glory and delight
impossible to imagine. Their sins have been forgiven, and they now enjoy
the eternal presence of the Holy Ghost.
The middle heaven contains the souls and bodies
of good non-Mormons and those Mormons who were in some way deficient in
their obedience to church commandments. They will glory in the presence
of Jesus Christ forever.
The top heaven is reserved for devout Mormons,
who go on to become gods and rulers of their own universes. By having their
wives and children "sealed" to them during an earthly, temple ceremony,
these men-gods will procreate billions of spirits and place them into future,
physical bodies. These future children will then worship their father-gods,
obeying Mormon commandments, and eventually take their place in the eternal
progression to their own godhood.
Mormons think this doctrine is a strong selling
point. They point out (erroneously) that only their church offers families
the chance to be together forever in eternity. But read the fine print.
The only way you can have your family with you is if each one of them has
lived a sterling Mormon life. Otherwise, a spouse, parent, or child may
be locked forever in a lower heaven. Indeed, the faithful Mormon wife of
a lukewarm Mormon man will leave him behind in an inferior place while
she goes on and is sealed to a more devout Mormon gentleman. These two
will then beget and raise their own, new family.
The LDS slogan, "Families are forever,"
means fractured families.
NIHIL OBSTAT:
I have concluded that the materials
presented in this work are free of doctrinal or moral errors.
Bernadeane Carr, STL, Censor Librorum, August 10, 2004
IMPRIMATUR:
In accord with 1983 CIC 827
permission to publish this work is hereby granted.
+Robert H. Brom, Bishop of San Diego, August 10, 2004
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