The Challenge of Mormonism

Introduction, contents, selected chapters and appendices

Edited by Michael H. Reynolds

From - www.namb.net/evangelism/iev/Mormon/challeng.asp
North American Mission Board
of the Southern Baptist Convention, Alpharetta , Georgia

The Mormons And Their Distinctive Beliefs

"Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ" (Jude 3-4).

Forward

There are many good books available that help Christians understand the doctrines and practices of Mormonism. There are also some that are not so good. One of the problems with the good ones is that they are so thorough that many average Christians do not have the time to read them and thus be prepared to deal with the nearly 50,000 Mormon missionaries out there.

On top of this, in the last 20 years or so The Church of Jesus Christ of Latter-day Saints (LDS) has made a concerted effort to appear Christian. They have done this through their radio and television commercials, participation in ministerial alliances, Christmas celebrations with combined choirs, and a redefinition of some LDS terms. The North American Mission Board is committed to providing the most up-to-date information available on Mormonism.

The purpose of this book is to provide you with some basic information on Mormonism's core doctrines. We have attempted to call on people from around the country with the highest integrity in interfaith witness and counter-cult ministries. They will concisely define Mormon doctrines and a Christian response. This work is not intended to be exhaustive but clear, concise, and to the point.

We hope that the information in this book will aid in understanding that Mormonism is not Christian and will be beneficial in helping you witness to those Mormons in your families and among your acquaintances.

Introduction

"You believe the same as I do."

"Yes, we are Christians. But we have a more complete revelation than other Christians."

"I was a Baptist until I realized the more complete story revealed in Mormonism."

These and similar statements are heard often by those of us who live and witness to Mormons in Utah . Strangely, these statements are diametrically opposed to the original teachings of Joseph Smith. In sharing his first "alleged" encounter with messengers of God (whether they were angels, Jesus, or Jesus and God the Father, we don't know--Joseph Smith seems to have been confused about this), Smith claimed that when he asked God to show him what church to join--Baptist, Methodist, or Presbyterian--he was told "that I was to join none of them, for they were all wrong and the Personage who addressed me said that all their creeds [doctrines] were an abomination in his sight; that those professors [members] were all corrupt" (Pearl of Great Price, Joseph Smith-History 1:19).

Have Baptists, Methodists, and Presbyterians changed in doctrine since this encounter? No, they have not. Has Mormonism changed since the 1830s? Yes and no. Mormons have changed "in appearance" in the last fifteen years, seeking acceptance by mainline Christianity, but they have really not changed in doctrines. They still believe in a god that was once a man. They teach, "As man is, God once was, and as God is, man can become."

There are many other non-Christian doctrines that the Mormon church teaches, but if a church is not right regarding who God is--nothing else matters.

During the 31 years I have served in this area (21 years as a pastor and 10 years working statewide), I have observed many 'surface changes' in the Mormon church to make a greater appeal to mainline Christianity, but the basic Mormon doctrine has not changed. It is still non-Christian, as you will discover from this book.

Contents

Introduction--Lavoid Robertson

Chapter 1: The Mormon View of God--Michael H. Reynolds

Chapter 2: The Mormon Jesus--John L. Smith

Chapter 3: Holy Ghost or Holy Spirit?--Robert McKay

Chapter 4: The Book of Mormon--Robert McKay

Chapter 5: An Overview of LDS History, Organization, and Missionary Activities --Robert McKay

Chapter 6: Mormon Families: Are They "Forever"?--Tal Davis

Chapter 7: The Mormon View of Salvation--J.E. Cook

Chapter 8: The Mormon Plan of Eternal Progression--Robert McKay

Chapter 9: Mormon Baptism--Ken James

Chapter 10: The Mormon View of the Bible--Michael H. Reynolds

Chapter 11: Past Distinctives--Thelma "Granny" Geer

Chapter 12: The Word of Wisdom--John L. Smith

Chapter 13: What Mormonism Thinks of Christianity--Robert McKay

Chapter 14: How to Witness to Mormons--John L. Smith and Michael H. Reynolds

Appendix A: Recommended Reading

Appendix B: Utah Missions, Inc.

Appendix C: A Selected Glossary of Mormon Terms

Appendix D: About the Authors

Chapter 1: The Mormon View Of God

by Michael H. Reynolds

One of the most distinctive Mormon beliefs is their doctrine of God. Mormons claim to be Christians, yet there should be an awareness that there is a great difference between what the LDS church teaches about God and what the Christian church holds to be true about God.

Even though the Book of Mormon is monotheistic in its teaching about God,¹ Mormons believe in a plurality of gods.

As far as those who live on Earth are concerned, the LDS church speaks of the "Godhead." This Godhead is composed of three separate and distinct gods--the Father, Son, and Holy Ghost.² Mormons do not limit the gods to Earth. Orson Pratt, an early Mormon apostle, said, "If we should take a million of worlds like this and number their particles, we should find that there are more Gods than there are particles of matter in those worlds."³ It is believed that each of these gods has control of his own planet.

A Closer Look At The Mormon God

The god of Earth is called "Elohim" or "Heavenly Father" and Mormons believe him to be an exalted man who still retains his tangible human body. Joseph Smith taught, "God himself was once as we are now."⁴ A book of Mormon scripture teaches, "The Father has a body of flesh and bones as tangible as man's" (Doctrine and Covenants 130:22). It should be understood at this point that basic Mormon doctrine holds that God came to be God through what is called "eternal progression."

While Christians believe that there is one God revealed as Father, Son, and Holy Spirit, it is quite clear that the Mormon church teaches something altogether different. One Mormon theologian said, "One Godhead! Three persons possessing the same mind, power, and glory."⁵

It is obvious that the Mormon God is not the God revealed in the Bible, because Psalm 90:2 claims that God has been God "from everlasting to everlasting." Since God has always been God, there is no way for Him to have become God. Hebrews 13:8 declares of Jesus, "the same yesterday, and today, and forever." He, too, has always been God and was not exalted to godhood by His works on this earth. In Acts 5:3-4 the Bible calls the Holy Spirit (Holy Ghost to Mormons) God. Since the Bible states with clarity that there is just one God, (see Deut. 6:4) and that this God reveals Himself in three persons, it is to be concluded that the Father, Son, and Holy Spirit are that God.

Jesus said, "Ye shall know the truth and the truth shall make you free" (John 8:32 ). The truth here is that the Bible and the LDS church cannot both be correct. The Latter-day Saints possess a small god who can only be in one place at a time due to his physical limitations. Christians worship a God who is in control of the entire universe, yet cares about each person individually at the same time. The Christian has chosen the Bible alone as the standard for faith; therefore, the LDS church is clearly wrong in its understanding of who and what God is.

Conclusion

Since Mormons are incorrect about their basic beliefs about God, like ripples in a pond, their other fundamental doctrines would also be incorrect. Robert McKay in his tract "The Mormon God" says, "No church which is truly led by the true God could be this far off."

church teaches. This distinction takes those who follow the LDS prophets away from the hope that God promises in Christ.

Notes

1. Joseph Smith, TheBook of Mormon (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1981), Alma 11:26-29.

2. Bruce R. McConkie, Mormon Doctrine (Salt Lake City: Bookcraft, 1966), 317.

3. Brigham Young et al., Journal of Discourses (London: F.D. Richards, 1855), 2:345.

4. Joseph Smith, History of the Church of Jesus Christ of Latter-day Saints (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1971), 6:305.

5. Bruce R. McConkie, A New Witness for the Articles of Faith (Salt Lake City: Deseret Book Co., 1985), xi.

Chapter 2: The Mormon Jesus

by John L. Smith

Mormonism claims that it is Christian because the name "Jesus" is in the name of their church (The Church of Jesus Christ of Latter-day Saints). Indeed, Mormons do believe in a Jesus. However, unlike any other religious group with which I am familiar, Mormons believe that God has a body, is married to a multitude of wives, and one of these bore Him a son, Jesus. On Earth Jesus was the product of a sexual relationship between God and Mary. If that is true, then Jesus was the result of incest and is, indeed "another Jesus." Readers will note that 2 Corinthians 11:4 speaks of another Jesus.

Another Jesus

The Jesus of Mormonism was not born of a virgin (though Mormons will say he was). The problem is in the definition of the word "virgin." A Mormon apostle declared that Mary was a virgin after her relationship with the Father because He is an immortal man.¹ They declare that God was legally married to Mary when Jesus was conceived, a strange conclusion to be sure, but that is official Mormon doctrine.²

The Jesus of Mormonism was not necessarily sinless, and was conceivably married to fulfill one of the requirements of LDS exaltation. Perhaps, like Adam, who "fell that men might be" (Book of Mormon, 2 Nephi 2:25 ), the Jesus of Mormonism was required to sin in order to progress to godhood.

Strangely too, the Jesus of Mormonism did not pay for our sins by dying on the cross--he paid for them in the Garden of Gethsemane.³

The Resurrection

The Jesus of Mormonism only provided the resurrection. His death made it possible for all men of every age to be resurrected. What we call "salvation" must be provided by the person who hopes to receive it through good works. He or she must abstain from the use of those things forbidden by the Word of Wisdom. He or she must sustain the prophet, believe in the Book of Mormon, join the LDS church, be married for eternity in an LDS temple--and faithfully wear the LDS garments 24 hours a day. The Mormon desire is not for what we call salvation, but exaltation, which will make him a god.

Mormons say they accept Jesus "as the savior of the whole world." This has nothing to do with His being one's "personal Savior." That concept is totally foreign to LDS theology. Truly the Mormons have another Jesus.

Christ And Devil Brothers

The Jesus of Mormonism is a brother to Lucifer.⁴ The Jesus of Mormonism attained his status by his good works.⁵ He was no more the son of God than any of the other billions of God's children--we are all His children because we too were conceived by Him through intercourse with one of His many, many wives.⁶

There can be no doubt, Mormonism has another Jesus!

Notes

1. Bruce R. McConkie, Mormon Doctrine (Salt Lake City: Bookcraft, 1966), 587, 743, 822.

2. Orson Pratt, The Seer, vol. 1, no. 10 (n.p., 1853), 155.

3. McConkie, Mormon Doctrine, 555.

4. Ibid., 744; See Doctrine and Covenants 76:25-27.

5. Ibid., 129.

6. See also Joseph Fielding Smith, Doctrines of Salvation (Salt Lake City: Bookcraft, 1954), 1:18 -29.

Chapter 7: The Mormon View Of Salvation

by J.E. Cook

heavenly reward is called exaltation and means to become like God through obedience to the LDS gospel. Conditional salvation is based on the works done in this life.

Doctrine and Covenants 76 describes the three kingdoms. The telestial kingdom consists of the evil people of the world, who do not receive the message of Mormonism and accept it. They will suffer the penalty of their sins until they accept the Mormon Jesus and gospel and repent of their sins. The terrestrial kingdom is for the good people who did not receive the Mormon Jesus or gospel before death, but accept them after death. The celestial kingdom consists of those who accept the Mormon Jesus and gospel, obtain the Melchizedek priesthood, and continue in them until death. The celestial kingdom contains three heavens. Those in the highest heaven become gods, ruling a planet and kingdom, as the Mormon God does.

Unconditional salvation, simply stated, is a resurrection into the telestial or terrestrial kingdom. This is accomplished by the atonement of Christ and pertains to all men. Mormons believe that Christ's atonement covers the original sin of Adam and releases all men from the penalty for that sin. Those in the telestial or terrestrial kingdoms can progress into the celestial kingdom by accepting the Mormon gospel and the work done by proxy, if their descendants perform temple ordinances in their name. This system allows for the exaltation of those who lived before the formation of Mormonism and the salvation of those who have never heard the Mormon gospel.

The sons of perdition are exempt from unconditional salvation. The sons of perdition are people who willingly rebel against God and his ordinances. Their sin, specifically the rejection of the Holy Spirit after experiencing it (to Mormons the Holy Ghost is "he" while the Holy Spirit is "it"), and not the original sin of Adam, condemns them. The sons of perdition will be cast into outer darkness or hell. Outer darkness is the kingdom of Satan , where they have little knowledge of the Mormon gospel.

Conditional or personal salvation is based on the works of the individual and the atonement of Christ. The atonement of Christ provides for their resurrection, and their good life provides for entrance in the terrestrial kingdom, so they have unconditional salvation. Through the LDS church, they seek exaltation, also known as eternal life. Exaltation is progressing to the point that the individual is like God. If a man obtains this status, he will have his family with him and produce spirit-children to populate a planet over which he is god. His wife (or wives) will be goddesses, producing the billions of spirit-children needed for the process. As children and grandchildren become gods and goddesses, his kingdom and power grow.

One obtains conditional salvation by works. This work requires faith in the LDS godhead system, acceptance of the atonement of the LDS Christ, repentance of sins with an intent of serving the LDS God, receiving baptism into the LDS church, receiving the LDS priesthood, and serving God and keeping his commandments till the end. The emphasis for salvation into the celestial kingdom is placed on the last two criteria, which are the works of man. The first four criteria are met when the individual joins the LDS church.

Celestial marriage is required for exaltation and is included in keeping the commandments. Godhood requires the procreation of spirit-children in the same manner as earthly children. Without celestial marriage (marriage for time and eternity), individuals cannot procreate in the celestial kingdom and will not become gods. Those not married in the temple are allowed in the celestial kingdom, but will serve as angels or servants to the gods. Celestial marriage is a priesthood ordinance, making the woman dependent on her husband for exaltation.

Gospel Principles provides a list of eighteen requirements that must be kept to receive exaltation:

Love God and worship him; Have faith in Jesus Christ; Love our neighbor; Live the law of chastity; Repent of our wrong doings; Pay honest tithes and offerings; Be honest in our dealings with others and with the Lord; Speak the truth always; Obey the Word of Wisdom; Search out our kindred dead and perform the saving ordinances of the gospel for them; Keep the Sabbath day holy; Attend our Church meetings as regularly as possible to renew our baptismal covenants; Love and strengthen our family members in the ways of the Lord; Have family and individual prayers every day; Honor our parents; Teach the gospel to others by word and example; Study the scriptures; Listen to and obey the words of the prophets of the Lord.²

One Mormon leader compiled more than 4,300 commandments from LDS scriptures. Exaltation is a works-based salvation, totally dependent on the efforts of the individual and not the grace of God.

The LDS view of salvation teaches that salvation rests only in the LDS church. Doctrine & Covenants (Preface, verse 6) teaches that "On April 5, 1830 , under heavenly direction, the Prophet Joseph Smith organized the Church, and thus the true Church of Jesus Christ is once again operative as an institution among men, with authority to teach the gospel and administer the ordinances of salvation." Joseph Smith was the founder and the first to hold the First Presidency of the LDS church, "Unto whom I [God] have given the keys of the kingdom, which belong always unto the Presidency of the High Priesthood" (D&C 81:2). The keys are the authority to govern the church and carry out the work of the Lord. They can be held in fullness by only one man at a time, the president (prophet) of the LDS church. He may delegate the authority to others, but he holds the authority. Included in the keys are salvation and the right to bestow or remove it, according to the works of the individual. No other church, individual, or being possesses the authority to save. People outside the LDS church cannot obtain salvation in its fullest, only unconditional salvation.

Other requirements for conditional salvation are currently taught or have been taught. Previous prophets taught that without a belief in Joseph Smith, the book he produced, and the church he founded, no one will receive exaltation. Brigham Young and Joseph Fielding Smith taught that one could not enter the celestial kingdom without the express consent of Joseph Smith.³ Brigham Young said, "Joseph Smith has laid the foundation of the kingdom of God ."⁴ These teachings are in accord with Doctrine & Covenants 135:3: "Joseph Smith, the Prophet and Seer of the Lord, has done more, save Jesus only, for the salvation of men in this world, than any other man that ever lived in it." LDS testimony also supports this teaching, for it is not the testimony of a savior, but a church, a book, a man. The LDS view of salvation is based on the works of man rather than the works of God.

Doctrine & Covenants 128:15 says that work for the dead must be performed to obtain conditional salvation: "And now, my dearly beloved brethren and sisters, let me assure you that these are principles in relation to the dead and the living that cannot be lightly passed over, as pertaining to our salvation. For their salvation is necessary and essential to our salvation, as Paul says concerning the fathers--that they without us cannot be made perfect--neither can we without our dead be made perfect." This results in an emphasis on genealogical work, temples, and temple work. Many people are baptized as proxy for hundreds of deceased people.

In summary, the LDS view of salvation is based on the works of man rather than the works of God. It has for its goal the obtaining of godhood and is only available through the LDS church and its leadership. According to the Bible, this is a false view of salvation, leading to eternal damnation, not eternal life.

Notes

1. Bruce R. McConkie, Mormon Doctrine (Salt Lake City: Bookcraft, 1979), 669.

2. Gospel Principles (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1986), 291-292. Note: Each edition of Gospel Principles contains slightly different lists of requirements for exaltation.

3. Brigham Young et al., Journal of Discourses (Liverpool: F.D. Richards, 1955), 7:289; Joseph Fielding Smith, Doctrines of Salvation (Salt Lake City: Bookcraft, 1954), 1:189-190.

4. Young, Journal, 9:364.

Chapter 10: The Mormon View Of The Bible

by Michael H. Reynolds

Introduction

Mormons hold to an interesting and distinctive view of the Bible. They state in many places that they believe the King James Version of the Bible to be God's Word. However, their statements concerning the Bible lead to the conclusion that the Latter-day Saints do not grant it very much authority.

Difficulties With The Mormon View Of The Bible

The eighth Article of Faith gives the LDS church's official statement on the Bible. It says, "We believe the Bible to be the word of God as far as it is translated correctly."¹ Many Christians would have little trouble with that statement were it not for a few problems. The first and foremost difficulty is the second half of the eighth Article of Faith: "we also believe the Book of Mormon to be the word of God."² In short, Mormons believe the Bible to be insufficient and require additional scripture. Christians have historically held that the Bible alone represents the totality of God's revelation and no additional scripture is needed. Within the Bible, God revealed all of Himself that He wished mankind to know, and no other revelation is necessary or pending.

The second problem that Christians should have with the eighth Article of Faith is that, in practice, Mormons use the Bible only for proof texts. There is the clear implication that the LDS church believes the Bible to be untrustworthy and filled with errors.³ The Book of Mormon says "Many plain and precious things [have been] taken away from the book, which is the book of the Lamb of God" (1 Nephi 13:28 ). Without a doubt, Mormons believe that the Bible alone is not to be trusted.

The third difficulty with the LDS church's official statement on the Bible is that Joseph Smith made many changes and "corrections" to the Bible. This was in spite of the fact that Mormons claim it to be the word of God. There appears to be the assumption that God is not capable of preserving His word by Himself. Joseph Smith made more than 600 changes to the Bible. In other words, he altered more than 3,410 verses in the King James Version.⁴ One contemporary Mormon scholar claims that Smith made the "corrections" and added new scripture, such as the Book of Mormon, out of a deep sense of respect and love for the Bible.⁵ Mormons today still believe the Bible to be untrustworthy without the light of later Mormon "revelation."

Translation Vs. Interpretation

When Christians hear Mormons talk about translation it should be understood that most of the time they means interpretation. "Joseph Smith did not use biblical language and manuscripts in the translation. His learning of Bible languages came after his initial translation."⁶ Because Smith claimed that he was restoring the Bible to its proper form through direct revelation, he considered this to be translation.⁷

It should be clear that from what Mormons say concerning the Bible that they have a very low opinion of it. In public they claim the Bible is authoritative and in practice they quote from it. Yet they obviously do not believe it. This is demonstrated by the fact that even with all of Joseph Smith's "corrections" and additions, they still claim that the Bible is filled with errors.

Biblical Response

Most evangelical Christians believe that the Bible, as it is, is the only standard for faith and practice. No additions or corrections are needed. The Bible has withstood historical analysis, criticism, and a host of those who would attack its authority and trustworthiness. The Baptist Faith and Message statement says of the Bible: "It has God for its author, salvation for its end, and truth without any mixture of error, for its matter."⁸

The Word of God as given to man in the Bible is designed to point all men to Jesus Christ. In fact, the ultimate revelation of God is found in Jesus. When the Bible is viewed as the Mormons see it, its effectiveness to lead men to Christ is destroyed. Perhaps Jesus said it best in John 5:39: "Search the Scriptures; for in them ye think ye have eternal life: and they are they which testify of me."

Notes

1. Joseph Smith, Pearl of Great Price (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1981), Article of Faith 8.

2. Ibid.

3. Gary Leazer, Light on the Latter-day Saints (Atlanta: Home Mission Board, 1991), 26.

4. Phillip Barlow, Mormons and the Bible (New York: Oxford University Press, 1991), 50.

5. Ibid., 10.

6. Robert J. Matthews, Joseph Smith's Translation of the Bible (Provo: Brigham Young University Press, 1975), 19.

7. Ibid.

8. Herschel Hobbs, The Baptist Faith and Message (Nashville: Convention Press, 1989), 18.

What Mormonism Thinks Of Christianity

by Robert McKay

Introduction

The Church of Jesus Christ of Latter-day Saints (LDS) claims to be a Christian church. One LDS or Mormon theologian has written, "Mormonism is Christianity; Christianity is Mormonism; they are one and the same, and they are not to be distinguished from each other in the minutest detail."¹ One would think that the LDS church would be one of Christianity's greatest friends. Yet when Mormons describe Christianity, it is in very unflattering terms.

Christian "Inferiority"

Brigham Young, the second Mormon prophet, said, "The Christian world, I discovered, was like the captain and crew of a vessel on the ocean without a compass, and tossed to and fro whithersoever the wind listed to blow them. When the light came to me, I saw that all the so-called Christian world was groveling in darkness."² John Taylor, Young's successor, declared, "We talk about Christianity, but it is a perfect pack of nonsense. . . . It is as sounding brass and tinkling symbol [sic]; it is as corrupt as hell; and the Devil could not invent a better engine to spread his work than the Christianity of the nineteenth century."³ In more modern times, the official magazine of the Mormon church has stated, "Satan sits in the place of God in Christianity after the time of the Apostles."⁴ And canonized Mormon scripture says of Christian churches, "they were all wrong . . . all their creeds were an abomination in [God's] sight; . . . those professors [members] were all corrupt."⁵

The Mormon church is anti-Christian. It denies that Christian churches are true churches and that non-Mormons can gain full salvation.

Mormon "Superiority"

The church also claims to be superior to Christianity. A BYU professor who formerly served as the pastor of a Presbyterian church has written, "There is ‘more’ in the message of the restored gospel than in the messages of the traditional Christian churches . . . I testify that Latter-day Saints have ‘more’ than persons of other religious traditions."⁶ The tenth Mormon prophet said, "SAINTS ARE THE BEST PEOPLE. We are, notwithstanding our weaknesses, the best people in the world . . . We are morally clean, in every way equal, and in many ways superior to any other people."⁷ A book co-written by a Mormon says, "The Mormons, in their own eyes, are the ‘true Israel,’ the makers of a new Zion, the select Children of God so designated by the Deity through His most recent prophet, Joseph Smith, and appointed to establish a national theocracy."⁸

Biblical Response

Notes

1. Bruce R. McConkie, Mormon Doctrine (Salt Lake City: Bookcraft, 1966), 513.

2. Brigham Young et al., Journal of Discourses (Liverpool: Asa Calkin, 1858), 5:73.

3. Ibid., 6:167.

4. Kent P. Jackson, "Early Signs of the Apostasy," Ensign (December 1984): 9.

5. Joseph Smith, The Pearl of Great Price (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1982), Joseph Smith-History 1:19.
6. Roger R. Keller, "Do I Know My Neighbor?" Ensign (March 1991): 26,27.

7. Bruce R. McConkie, comp., Doctrines of Salvation (Salt Lake City: Bookcraft, 1954), 1:236.

8. John Heinerman and Anson Shupe, The Mormon Corporate Empire (Boston: Beacon, 1985), 2.

Appendix A: Recommended Reading

Geer, Thelma. Mormonism, Mama and Me. Chicago: Moody Press, 1986.

Leazer, Gary, and Tal Davis. Light on the Latter-day Saints. Atlanta : Home Mission Board, 1991.

McKay, Robert. What is Mormonism? Marlow , OK : Utah Missions, Inc., 1988.

McKeever, Bill. Answering Mormons' Questions. Minneapolis : Bethany House Publishers, 1991.

Reed, David A., and John R Farkas. Mormonism Answered Verse by Verse. Grand Rapids : Baker Book House, 1992.

Scott, Latayne C. Why We Left Mormonism. Grand Rapids : Baker Book House, 1990.

Smith, John L. Witnessing Effectively to Mormons. Marlow , OK : Utah Missions, Inc., 1975.

Appendix C:
A Selected Glossary Of Mormon Terms

Apostasy—(1) The falling away from Christianity that Mormonism says occurred soon after Christ's Ascension; (2) Leaving the Mormon church.

Apostle—(1) A member of the Quorum of the Twelve Apostles; (2) a man who has been ordained to the office of apostle but is not currently set apart as a member of the Twelve.

Articles of Faith—The 13 brief statements of Mormon belief found in the Pearl of Great Price and considered scripture. Unless one knows the teachings of the LDS church he or she cannot understand the true teachings of the Articles of Faith.

Bishop—An unpaid leader of a Mormon ward. He is the closest parallel to a pastor in the LDS church.

Branch—A Mormon congregation not large enough to be a ward; a mission congregation.

Celestial Kingdom —The highest of three kingdoms into which Mormonism divides the afterworld. The celestial kingdom is further divided into three heavens. Only those who enter the highest heaven of the celestial kingdom obtain the LDS version of eternal life.

Celestial Marriage—The ability to be married in heaven and have spirit children. This marriage must be performed in a Mormon temple. It is forever.

General Authorities—The leading authorities of the LDS church, so called because their authority is general rather than local.

Gentiles—Any non-Mormon.

Journal of Discourses—A collection of sermons preached by LDS church leaders between 1851 and 1886, with some earlier inclusions. There are 26 volumes in this collection.

LDS—Latter-day Saints. Taken from the name of the Mormon church, The Church of Jesus Christ of Latter-day Saints.

Melchizedek Priesthood—The system of doctrines, ordinances, and practices taught by the Mormon church and practiced by its members. The belief in the restoration of the priesthood is central to the message of Mormonism. This is the higher priesthood.

Quorum of the Twelve Apostles—The second-ranking group of General Authorities. It normally consists of 12 members, plus the three apostles who are members of the First Presidency.

Seventy—A member of the First or Second Quorum of the Seventy. A Seventy is considered a General Authority.

Stake—A geographic area with several wards.

Standard Works—The four books accepted as scripture by the LDS church. They are the King James Version of the Bible, Book of Mormon, Doctrine and Covenants, and Pearl of Great Price.

Temple —A building considered sacred by Mormons in which secret ceremonies are performed. Only the most faithful Mormons possessing a "temple recommend" may enter the temple.