General Conference – October 2014 – Priesthood Session Review – by Jamie Lundy

The initial talk in the Priesthood session was delivered by Quinton L. Cook of the Quorum of the Twelve Apostles. He began by warning the priesthood holders (all faithful men in the Church) to avoid rationalizing away the choice of walking a righteous life. In LDS parlance this does not merely mean abiding by the teachings of Jesus or performing acts of kindness but was explained by Elder Cook as “performing temple endowments, keeping the commandments, and achieving a temple marriage.” These concepts coincide with LDS teachings regarding the Mormon doctrine of the afterlife.

The twelfth president of the Church Spencer W. Kimball taught,

“Those without eternal marriage may be angels. Now, the angels will be the people who did not go to the temple, who did not have their work done in the temple. And if there are some of us who make no effort to cement these ties, we may be angels for the rest of eternity. But if we do all in our power and seal our wives or husbands to us…then we may become gods and pass by the angels in heaven” (Spencer W. Kimball, The Teachings of Spencer W. Kimball, pp. 51).

It was then fitting that the LDS Apostle continued his lecture with a warning to those comfortable living the “single life.” He carefully intoned, “Single men should be uncomfortable.” Living single, he continued “is not compatible with sound doctrine.”The Doctrine and Covenants (D&C) section 132 provides foundational church teachings on the subject of marriage. In it we are told of a “new and everlasting covenant.” Those who do not keep this covenant will be damned (unable to progress to godhood), “for no one can reject this covenant and be permitted to enter into my glory.”Those covenants and contracts which are entered into outside of the temple endowment ceremony are considered null and void in eternity (v. 7,15) but if they keep these oaths and covenants ratified in an LDS Temple ceremony, “they shall pass by the angels, and the gods, which are set there, to their exaltation and glory in all things, as hath been sealed upon their heads, which glory shall be a fulness and a continuation of the seeds forever and ever. Then shall they be gods” (v. 19-20a).

These teachings, of course, are out of step with both the Bible as well as the Book of Mormon. The entire course of the Biblical scriptures is one of monotheism (belief in one god). This goes back to the earliest days of Judaism. A Psalm written by Moses (Psa. 90) provides that God was never exalted but was, in fact, God from everlasting. Also, God, in Deuteronomy 32:39 states, “See now that I, even I, am he, and there is no god beside me.” The righteous prophet Amulek in Alma chapter 11 (in the Book of Mormon) declares that there is only one god and explains in verse 31 that an angel had revealed this truth unto him. These contradictions follow from what appears to be a change in Joseph Smith’s theology over time.

Apostle Cook continued with many warnings to the saints to be careful on the internet and to be authentic in the use of social media. Warnings like these may have some of their genesis in the current internet crises which has struck the Church. See the Swedish Rescue documents at Mormon Think. It was brazenly declared that Mormons celebrate truth of every kind. Many will wonder, why has the Church attempted to dissuade their members from finding truths out about the history and theological metamorphoses that have transpired in their past. A recent example of this comes by way of a former area general authority in Sweden, Hans Mattsson. Who had his genuine questions frustrated and or ignored (see Mormon Stories.) All the same, these sound warnings could be heeded by all Mormons and non-Mormons alike. The internet is full of potential for good or evil. Even the good on the internet can be a distraction from spiritual and eternal matters.

In conclusion a testimony was shared and the warning tone of the lecture continued when the membership was reminded that being valiant in their covenants was the dividing line between the terrestrial and celestial kingdoms. This stands as a safeguard to those waffling in their commitment to the Church.

The next talk was given by Seventy Craig C.Christensen. The central motif seemed to relate to the obtaining of a proper testimony. All those in attendance were encouraged to strengthen their own testimony of the restored Gospel. The Church, it was iterated, was founded upon the principle that anyone can ask anything from God and hear from him. The example of Joseph in the Sacred Grove was used as case in point to this statement. Elder Christensen made a reference to ones testimony being like a tree. He asserted that a testimony is not like an on-off switch. A tree requires long term care and watering. “Our feelings will fade,” he shared, “if we do not nourish them.”

Following this was Dean M. Davies, the second counselor to the presiding bishopric (which has the assignment of administration over the lesser, Aaronic, Priesthood). His major thrust was in encouraging the members to take care of the poor and needy and to be a catalyst toward faithfulness in the “Law of the Fast.” This is an LDS custom which requires members to fast from meals for one day per month. The money that would have been used to buy food by the individual is then donated to the Church for the singular use of caring for the poor and needy. Elder Davies taught that taking care of the poor is an essential Gospel principle and was one of four divinely appointed responsibilities which help individuals and families qualify for exaltation to godhood and life in the Celestial kingdom. Isaiah 58 seemed to be a bit misapplied toward this end. The chapter was used to admonish those listening toward fasting for the poor but the context actual repudiates the hypocritical fasts practice by the Jews at that time. The Lord told them that the fast which he requires was a fast toward righteousness and good deeds to the poor.

Incredibly, after the panoply of reminders to keep covenants, oaths and responsibilities by the current and previous speakers, the words of Jesus in Matthew 11:28-30 were invoked. It was difficult to hear the lectures and get the feeling that the burden of Mormonism is light. A casual reading of the previously referred to LDS scripture passage, D&C 132 contains numerous qualifiers and legal styled verbage which would be incredibly at home with similar texts in Jewish rabbinical literature such as the Midrash and Talmud where every possible angle is taken regarding every possible subject. It was against such legalities that Jesus waged war in order to free his people from being burdened by those who put heavy burdens on men’s backs but would not offer so much as a single finger to help them lift it.

Following this lecture was one delivered by the second counselor to the First Presidency, Dieter F. Uchtdorf. He began with the story of the Last Supper in the Gospel of John. Those disciples there at the table were surprised to hear their Lord tell them of his impending betrayal. Those there inquired of the Lord, “Is it I?” Elder Uchtdorf proclaimed this attitude as a pathway for life and equated it with the parable of the plank and the speck. He encouraged the crowd to ask the same question of themselves. This type of introspection could certainly be good, however, this brings up a key issue of departure between the Church of Jesus Christ of Latter-day Saints and Evangelical Christianity. For instance, Protestants might point out that the Apostle John, in his first epistle, informed his readers that he had written them this letter so that they “might know that they have eternal life” (1 John 5:13). Also, Paul, in Ephesians 3:12 states that our confidence comes through our faith in Jesus, not from our own works or keeping of any contracts or commitments. Previously, it has been sufficiently demonstrated that the faithful Mormon can never truly be certain of his position before God until the very end. For an excellent example of the burden many Mormons carry in this regard see the April 1992 Ensign article written by Stephen Robinson (which can be found here:, note especially the section on his wife Janet). Elder Uchtdorf encourages the listener, finally, that there is divine potential that Heavenly Father wants to cultivate within each one of us. One need not wonder at this. The statement is as literal as it probably can be.

The second to last talk was delivered by first counselor to the First Presidency Henry B. Eyering. This talk was often interrupted by emotional moments. Elder Eyering had to take frequent pauses to regain himself. The message’s topic was the Aaronic Priesthood. This is a priesthood covenant entered into by most Mormons when they are twelve years old and corresponds (supposedly) to the priesthood held by Aaron. Very few, if any, of the functions performed by Aaron and his sons are actually performed by Aaronic Priesthood holders. Elder Eyering spent most of his time telling nostalgic tales of his past. Memories of his early years in the priesthood were shared, as well as memories he had of his son at the same age were used to provide tips and bits of advice for how to treat the youths. Encouragement and praise should always precede and accompany words of admonishment.

Elder Eyering shared a story he remembered from his childhood of accompanying an older man in the church on an in home visit to help a widow. Of course we can commend him for being available for such a noble task but the lesson he learned might perhaps be troubling to many. He states that he learned all that he must do to have his sins forgiven as he accompanied this older brother on this task. It may surprise Elder Eyering that Paul actual proclaims that God “justifies the ungodly” through their belief. “Abraham believed God and it was counted to him as righteousness.” David himself was said to speak of the one who receives righteousness apart from the Law (see Romans 4). In fact, in Galatians 3 Paul says that we enter into promises made to Abraham by our faith because of a faithful Messiah (Jesus). He speaks of the Law in saying that it was temporary and came to increase the trespass. Now that we are in Jesus the previous arrangement is null and void just as a deed of inheritance is null and void when the one take possession of his inheritance.

The final talk was delivered by the prophet Thomas S. Monson. This final talk was very difficult to follow. President Monson appeared very frail and had difficulty not slurring his words. The opening tale was from WWII. The prophet told a story about the German ship the Bismarck. The shipped was proclaimed unsinkable and appeared to be just that, until a lucky British torpedo jammed the ships rudder. Because of this development the ship could only move around in a circle and was eventually sunk. We then hear of the prophet Daniel who was faithful to God in the face of trying circumstances and even was willing to go to the lion’s den for God. We too will be like the Bismarck if we succumb to the temptations of Satan who wants to destroy us. “May we be faithful as Daniel and Jacob, the brother of Nephi.” If we do this we are promised that we may find our way home to be with our Father forever.

The Miracle of Forgiveness Chapter 7 Review, ‘Sins of Omission.’ By Vicky Gilpin

 

So in this chapter we have the sin of doing wrong things, then the focus being we have the sin of failing to do what is right.

Kimball says

“the wrong act of going fishing on Sunday involves omitting attendance at sacrament meeting”.

Well we might disagree with the sinfulness of the (occasional) Sunday morning fishing trip, however we do agree with the concept, we can sin by failing to act, and one sin can lead to another.

 

Kimball quotes…

James 4:17

 So whoever knows the right thing to do and fails to do it, for him it is sin.

 

Kimball also gives a further scripture for LDS people to pay attention to on this subject.

 

2 Nephi. 9:27, But wo unto him that has the Law given, yea, that has all the commandments of God, like unto us, and that transgresseth them, and that wasteth the days of his probation, for awful is his state.

 

And this is the theme of the rest of the chapter, I actually found this chapter hard to read through. I imagined myself as a Mormon, struggling with all the requirements of this religion. Just reading all the things that are expected of the members of the LDS Church is overwhelming. I think I for one would struggle to be a member of this organisation.

As I try to imagine myself in LDS shoes, carrying all the weight of religious requirements I imagine I would feel condemned. Condemned by myself as I would feel guilt from not meeting the requirements, low self worth, as I would be actively comparing myself to others. I would feel like a failure as I failed to meet my own and others expectations.

 

Its no surprise that statistics show that depression in Utah is high, infact the highest in any US state.

 

This is from the Deseret News, 2007

Utah leads the nation in rates of depression

 Utah is the most depressed state in the country, according to a nationwide study released Wednesday.

The first-of-its kind examination of the “level” of depression and actual outcomes for those seeking help to treat it, ranks Utah 51st — last in the nation.

 

Is it any wonder, Kimball tells us of some of the churches expectations…

 

 First of all, all members are Baptised into the Church, at Baptism Covenants are made, expectations are placed on them.

“The covenants we make with God involve promises to do, not merely to refrain from doing, to work righteousness as well as to avoid evil”….”Not to honor these pledges, to refuse to serve or to accept responsibility and do less than ones best at it, is a sin of omission.”

 

LDS members are expected to have lots of children…

“To carry the responsibility further, the command to multiply and replenish the earth and subdue it comes from the Lord also. To refuse to bear or refrain from the bearing of children is an error of omission” p97

 

To live selflessly in caring for their growing brood

“Any selfishness on the part of parents which would deprive the children of this training would be a sin of omission and answerable to the great judge when the time of judgement comes.”

Then as they struggle to meet the needs of their many children their expected to live the principles of the gospel themselves, and set a good example for their children.

“That Father and Mother may be in serious sin who make no effort to live the principles of the gospel who fail to give service, who do not attend their meetings and carry out their other duties in the kingdom.”

 

To keep the Sabbath day Holy, and attend the 3 hour meeting each week, with their children.

“The Sabbath is a Holy day in which to do worthy and holy things. Abstinence from work and recreation is important but insufficient. The Sabbath calls for constructive thoughts and acts, and if one merely lounges about doing nothing, he is breaking it. To observe it, one will be on his knees in prayer, preparing lessons, studying the gospel, meditating, visiting the ill and distressed, sleeping, reading wholesome material, and attending the meeting of that day to which he is expected.”

 

To fulfil their calling or callings in the church…

Declining to serve when called may constitute a sin of omission as well as one of comission. Certainly it is a sin of omission to accept responsibility to covenent with the Lord and then fail to do the work as well as possible.

 

To strive to be the perfect spouse and parent

“…He should strive to be the perfect husband and the perfect father, and positively do all things to make his family relationships as the Lord would have them be. Similar requirements are made of the Wife.”

 

I won’t list all of the expectations that Kimball mentions, but hopefully your getting a sense of Just how much weight is being carried around on LDS people’s shoulders.

 

Like the Lawyers (experts in the Law) in Jesus day, I believe the LDS Church is burdening people with more than they themselves are able to carry.

Luke 11:46 (NASB)

⁴⁶ But He said, “Woe to you lawyers as well! For you weigh men down with burdens hard to bear, ^[a]while you yourselves will not even touch the burdens with one of your fingers.

 

Yes, we ( Mainstream Christians,) agree that we should set a good example to our children, attend church as often as possible, and to take care of our responsibilities in the church, but the difference is, we do so under grace, we’re not threatened with condemnation if we fail.

 

Romans 8:1 (ESV)

8 There is therefore now no condemnation for those who are in Christ Jesus.

We’re not living in the Old testament anymore, the rules have changed. You can strive to fulfil the Law if you want, to trust in your own righteousness instead of Gods. But we are given a stern warning about this.

 

James 2:10  (ESV)

¹⁰ For whoever keeps the whole law but fails in one point has become accountable for all of it.

 

That might seem harsh, but God is Holy, and cannot abhor sin, if you want to be in His presence when you die, you need to be completely washed clean, without blemish. One sin, is a blemish, it will not do. You might think ‘that is impossible,’ well it is. Your not supposed to be striving to fulfil the law yourself but to trust in the one who did it for you. And then, from that place of trust, you can truly serve God.

 

We serve because we want to serve, we obey because we are compelled to by the Holy spirit. We strive to stop sinning because our consciences bear witness to us if we’re doing wrong. Jesus came to fulfil the Law for us because he knew we couldn’t do it ourselves, we are free from the law, but yet we obey.

 Romans 7:6  (ESV)

⁶ But now we are released from the law, having died to that which held us captive, so that we serve in the new way of the Spirit and not in the old way of the written code.

 

As always, your comments or questions are welcomed.

 

The Miracle of Forgiveness – Chapter 6 Review: Crime Against Nature by Gary Carter

 

As we move through our explanation of The Miracle of Forgiveness, we have and will do explore language and ideas that one finds difficult, uncomfortable or unpalatable. This chapter builds on chapter five’s theme of ‘sexual sin’ by exploring masturbation and homosexuality. It would be fair to say that whatever your perspective or belief of these areas, the language that Kimball uses does cause discomfort and would cause offense to some who would naturally be more inclined to support his overall opinion on homosexuality and masturbation. The exploration of this chapter will focus on the very nature of salvation, grace and godhood that we can see through this topic but before we begin, it is important to deal with the nature of language in this chapter. The language and nature of the discourse on this subject has evolved somewhat since 1969 and how society as a whole views this subject has changed radically since then. We must remember this when we read Kimball’s work on the subject. To forget the culture, social norms and context when we read this would be a mistake no matter what one thinks about his work and thoughts. As we move forward with grappling with the underlining LDS theology, we must remember this when reading the language of the chapter and therefore, we shall not be looking at the emotive language in our analysis of chapter six. What we shall be looking at is the nature of salvation in Mormonism as well as some odd biblical interpretations in this chapter.

 

One of the more striking and odd sections of this chapter is Kimball’s reference to Paul’s theology on marriage. Kimball references 1 Timothy 4: 1,3 and 1 Corinthians 11:11 to support the argument that Paul argues that if you ‘forbid to marry’; you have departed from the faith. We need to explore these verses further.

 

The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons. Such teachings come through hypocritical liars, whose consciences have been seared as with a hot iron. They forbid people to marry and order them to abstain from certain foods, which God created to be received with thanksgiving by those who believe and who know the truth. For everything God created is good, and nothing is to be rejected if it is received with thanksgiving, because it is consecrated by the word of God and prayer. (1 Timothy 4:1-5)

 

Nevertheless, in the Lord woman is not independent of man, nor is man independent of woman. (1 Corinthians 11:11)

 

Kimball’s arguments are problematic however when we consider the following verses from 1 Corinthians.

 

 Don’t we have the right to take a believing wife along with us, as do the other apostles and the Lord’s brothers and Cephas? (1 Corinthians 9:5)

 

Now for the matters you wrote about: ‘It is good for a man not to have sexual relations with a woman.’ But since sexual immorality is occurring, each man should have sexual relations with his own wife, and each woman with her own husband. The husband should fulfil his marital duty to his wife, and likewise the wife to her husband. The wife does not have authority over her own body but yields it to her husband. In the same way, the husband does not have authority over his own body but yields it to his wife. Do not deprive each other except perhaps by mutual consent and for a time, so that you may devote yourselves to prayer. Then come together again so that Satan will not tempt you because of your lack of self-control. I say this as a concession, not as a command. I wish that all of you were as I am. But each of you has your own gift from God; one has this gift, another has that. Now to the unmarriedand the widows I say: it is good for them to stay unmarried, as I do. But if they cannot control themselves, they should marry, for it is better to marry than to burn with passion. (1 Corinthians 7:1-9)

 

It is clear from LDS doctrine and theology that marriage is fundamental to salvation and exaltation to the celestial kingdom. Paul’s statements in 1 Corinthians 7 and 9 then prove problematic for the LDS position. If celestial marriage is vital for entry to the celestial kingdom, can the apostle Paul, who proclaims himself unmarried in 1 Corinthians 7:8, be in the celestial kingdom? A bigger problem in relation to the chapter is how can Kimball use Paul to justify Mormon marriage as necessary to exaltation as ordained by God if Paul himself was not married? Kimball makes it abundantly clear that the LDS position on marriage is that it is only ‘through the eternal union of man and woman can they achieve eternal life’. It is also clear that Paul is not against marriage in the slightest. To argue as such would ignore all the quotations that Kimball uses as seen above. Is Kimball right though to argue that Paul supports this aspect of LDS theology? It is quite clear that Paul does not forbid marriage as we can see in 1 Timothy 4. 1 Corinthians 7 though makes it clear that Paul does not command marriage for everyone. Paul says that for those who ‘cannot control themselves’ should get married and the inference therefore is those who can control themselves should not marry. Paul himself was not married as is clear by the quotation from 1 Corinthians 9. There is a theory that Paul may have been married, as that was a requirement to have been a part of the Sanhedrin. Even if this is true (this is not a theory that I personally subscribe to), this cannot possibly qualify as an eternal marriage as by the writing of 1 Corinthians Paul is clearly calling himself unmarried. So what are we to make of Kimball’s statement in light of this clarification? To come to an understanding is difficult but it is clear that Kimball is trying to merge biblical theology into Mormon theology of celestial marriage and this results in inconsistencies.

 

The crux of the matter though with regard to chapter six, without meaning to harp on my usual theme within my posts, is that Kimball has elevated a work to the same level of importance as grace and forgiveness in salvation and exaltation. Marriage is a prerequisite for eternal paradise. This means that a single person who has never partaken in any of the activity warned about by Kimball in chapters five and six, therefore not sinning sexually, cannot enter eternal paradise. Not even good works are enough for Kimball when it comes to exaltation, they must be the right good works. Am I arguing against abstinence, monogamy and righteous living? By no means but these works come out of a response to grace rather than achieve salvation  in its fullest sense by those means.

 

There are also some worry elements of what can be termed ‘process theology’ in Kimball’s understanding. Kimball argues that homosexuality cannot produce children biologically and goes against the command to multiply. There is nothing unspectacular or different in this so far but Kimball then goes on to explain that if homosexuality denies the disembodied spirits from coming into this world the ‘opportunity of mortality’ but is necessary on the path of eternal progression. The God of Christianity is one that knows is in control of all things. He has predestined all who are to be born and if you are of the reformed tradition, He has predestined all those who will be saved. The God that Kimball is advocating for here in his theology seems to be dependent on the actions of humans. Ignoring our differences on whether ‘spirit children’ exist and the Mormon theology of the beginnings of mankind, it is striking that Kimball is not advocating that God is in control of whether all the ‘spirit children’ can be born. God, according to this line of argument taken to its logical conclusion, is therefore bound by humanity’s actions and therefore is not omnipotent. If correct, this is a crucial difference between Mormonism and Christianity.

 

So to conclude, this chapter is definitely a chapter of its time in terms of language and assumptions of consequences of certain sins leading to others. What is truly revealing though is the surprising process theology that Kimball argues for with regards to the spirit children as well as the example of Paul as the need for all to marry celestially despite his unmarried state. This chapter is also another prime example of works, especially certain works, before grace. The chapter is a revealing insight into the differences between the Mormon kingdom of God and how one enters into it and the Christian kingdom of God.

 

The Miracle of Forgiveness Chapter 3, Reviewed by Stephen Livings

This third chapter is entitled ‘None Righteous, No, Not One’ and its purpose is to make it very plain that we are all sinful.

Spencer Kimball’s first point here is to suggest that, in general, people are far better at recognising the sins of others and the fact that others ought to repent, rather than looking to themselves first. As he says, “Apparently it is much easier to see those [other people’s] sins than our own, and to walk com-placently through life without acknowledging our own need to mend our ways.” I am rather surprised at this statement. Certainly, growing up Mormon, my own experience was of an awareness, perhaps even an unhealthy obsession with, my sins and own unworthiness. For the Mormon, one’s whole life is an ongoing trial and an impossible challenge along a pathway to “mend our ways” to such an extent that one day we can be exalted (i.e. become a god).

Kimball then goes on to quote a series of Bible verses that set out our sinfulness. “There is none that doeth good, no, not one”, “there is not a just man upon the earth, that doeth good, and sinneth not”, “who can say, I have made my heart clean, I am pure from sin?”, etc. There are a couple of other Bible selections made by Kimball in this early part of the chapter but I wish to return to his use of those verses a little later.

After supplementing the Bible verses on our sinfulness with a couple of examples from the Doctrine and Covenants, Kimball adds: “There is never a day in any man’s life when repentance is not essential to his well-being and eternal progress.” Now, whilst I would not wish to belittle the significance of re-pentance at all, I would suggest that it is unbiblical to teach that daily repentance is essential to our eternal progress. Moreover, as many people, myself included, have demonstrated on this site, the Bible doesn’t support this Mormon notion of eternal progress in any case. Our repentance is a perma-nent choice we have made, and are continuing to make in our lives; a turning towards the Lord and a turning away from sinful actions. We are turning to the Lord as a response to his sacrifice for our sins. This is a gift that we have gratefully accepted, in the knowledge that, ‘There is none that doeth good, no, not one’ and also understanding that, ‘For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:’ (Ephesians 2:8) Clearly, if someone claims to be a Christian but is never brought to a position where they are asking prayerfully for forgiveness for their sins, you have got to question their original claim. But by the same token, a daily act of repentance is not the ultimate solution to some sort of eternal outcome. What would Kimball say in the case of an individual who had sinned after doing their daily repenting, but died before the next time that they ought to do some more ‘daily repenting’? Where does the Mormon God draw the line?

Kimball states later on that, “Repentance is for every soul who has not yet reached perfection.” This leads one to reflect back on the case that Kimball made so emphatically earlier, when, using Bible verses, he demonstrated that every single person is sinful. None is righteous. So where does he get this idea that we can reach perfection? The Bible has something to say about this, but it is a very different notion to the Mormon idea of perfection being when we become gods. One of the Bible verses Kimball quoted was Romans 5:12. In Romans 5 we are given God’s real view of our sinfulness and how we can be restored to how we ought to be. Kimball quotes verse 12 to demonstrate that all have sinned, but it should come as no surprise, given that he is presenting Mormon teaching in his book and not Bible teaching, that he neglects to consider verses 17-19, which state: “For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.” It is important to remember that humankind was made in God’s image and God saw that it was good. For God to call his work ‘good’, we know that is saying something! Yet humankind needed to be made right with God once more, after ‘the Fall’ and it is through Christ that this takes place. That is what Romans 5 is telling us. We do not become sinless by ridding ourselves of our sins. As the Bible states, none is righteous. The Bible tells us here in Romans that, “by the obedience of one shall many be made righteous.” Note here, be made righteous, not ‘make themselves righteous’. So perfection in Biblical terms is being ‘made righteous’. The idea is that God looks at those who are saved and sees the righteousness of the only one who truly is righteous, our Lord.
Kimball goes on to look at the life of Joseph Smith as someone who had to acknowledge and confess his own sins, the implication being that if someone as great as a chosen prophet had to work at over-coming sin, then we must also do the same. In this part Kimball uses the words of Smith himself, words well-known to Mormons: “In making this confession, no one need suppose me guilty of any great or malignant sins. A disposition to commit such was never in my nature.” Kimball describes this and the rest of the account that this quote comes from ‘as a simple and honest confession’, but could it not also come across as someone trying to make excuses or minimising their own sinfulness? You’re either sinful or not according to the Bible. Surely, when making a confession, a man of God should come across as having a bit more humility. Interestingly, in this section about Joseph Smith and the importance of his efforts to lead an exemplary life, Kimball quotes D & C 3:4, “For although a man may have many revelations, and have power to do many mighty works, yet if he boasts in his own strength, and sets at naught the counsels of God, and follows after the dictates of his own will and carnal de-sires, he must fall and incur the vengeance of a just God upon him.” I find this a fascinating quote be-cause, with hindsight one could see this as Joseph Smith condemning himself, since there are well-known quotations where Joseph Smith boasts of his achievements, even putting himself above Jesus. Of course, as well as this, Smith followed ‘after the dictates of his own will and carnal desires’, this proving eventually to be his final downfall.

In this section, Kimball illustrates well the sense of ‘fear of failure’ that many Mormons feel. He says, “Every person is subject to error if he is not always watchful, for victory over Satan is attained only by constant vigilance.” What a statement for a leader (who later became a prophet) of the one true Christian church to make. We achieve victory over Satan only by constant vigilance. Really? Doesn’t Jesus fit into this picture somewhere?

Before concluding chapter 3, Kimball wants us to know that he has seen an awful lot of Mormons and wants them all to know that he has spotted them doing an awful of naughty things! He takes up five paragraphs, roughly a quarter of the chapter, detailing many examples of behaviour by LDS members that he doesn’t like. There are about fifteen sentences in this section beginning with, “I find”, “I saw”, “I have seen”, or “There are those/ some” where he outlines actions such as being unloving parents or spouses, gossiping and divisive church members, people speaking unkindly to others and questioning the motives of each other and church leaders. Considering the fact that this chapter begins with an important reminder to focus on one’s own need for repentance rather than looking at others, this lengthy bout of finger-pointing seems to me quite distasteful and hypocritical.

I wanted to end this review with another stark example of Kimball’s technique of pulling Bible verses out of their context and throwing them into his own context to make a completely different point. As I stated earlier, Kimball begins the chapter talking about ‘our own need to mend our ways’ and uses many Bible verses to demonstrate that all of us are sinners. The first example he gives is two verses from 1 John 1, which are presented like this, “If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we say that we have not sinned, we make him a liar, and his word is not in us.” Sounds fair enough right? But of course check the verses used in brackets: verse 8 and verse 10. How about looking directly at 1 John 1 and reading verses 7 – 10 inclusive this time? “But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us.”
So what has been removed in Kimball’s quote? Well, the gospel in a nutshell basically. God is faithful, just and forgives our sins, and cleanses us from all sin/ unrighteousness through the blood of Jesus. In Kimball’s teaching we must mend our own ways in order to reach perfection (which means becoming a god). This is another gospel. This is the ‘impossible gospel’ of the LDS church and it is not based around what the Bible tells us about sin and how God wishes to deal with sin. As Proverbs 20:9 puts it, “Who can say, I have made my heart clean, I am pure from sin?”

The Miracle of Forgiveness Ch.1 Life’s Divine Purpose?

By way of an introduction to this 2014 series on The Miracle of Forgiveness, here is a brief introduction to its author, Spencer W Kimball.

Ten Things You Should Know About Spencer W Kimball

1. He was born 28 March 1895, the grandson of early Mormon leader Heber C Kimball and nephew of Joseph Smith Jr. Even today, it may ( perhaps might not) surprise you how closely related Mormon leaders are at the top of the tree, either by marriage or descent. Nepotism is a key characteristic in Mormon leadership.
2. He worked in a bank as a young man, later setting up a successful insurance and savings business. Many Mormon leaders come from business backgrounds, which is good for business since the Mormon Church has been described by Newsweek Magazine in 2011 as a “sanctified multinational corporation,” and “the General Electric of American religion.”
3. Those who heard him speak remarked on his quiet, hoarse voice. From 1950 he was treated for throat cancer and surgery permanently impaired his speech. To overcome this he would use a special ear-mounted microphone so he could he heard.
4. In 1914 he was called to serve a mission in the Swiss-German mission but was shipped back to the Central States Mission following the assassination of Archduke Franz-Ferdinand.
5. He wanted to be a schoolteacher but he was drafted into the army in 1917, the year the US entered the First World War.
6. He married Camilla Eyring in November 1917. She was born 1894 in Chihuahua, Mexico, where early Mormon polygamists had fled back in 1885 to avoid federal law. She is the aunt of current first counsellor in the presidency, Henry B Eyring. Her father, Vernon Romney, is said to be the last Mormon to practice polygamy, as recently as 1954 when two of his wives died. You may have noticed the name Romney, a familiar dynastic Mormon name that can be traced by marriage all the way back to Parley P Pratt, one of the church’s earliest apostles.
7. He became an apostle in 1943 and the then church president directed him to work with Native Americans who, in those days, were universally called Lamanites among Mormons.
8. His work led him to believe that as “Lamanites” turned to Mormonism the curse pronounced on them in the Book of Mormon making them “dark and loathsome” (1 Nephi 12:22-23; 2 Nephi 5:21) was visibly being lifted, fulfilling a prophecy they would become “white and delightsome” (2 Nephi 30:6, 1959 ed. changed since to “fair and delightsome” but carrying the same meaning) He is quoted as saying, “I saw a striking contrast in the progress of the Indian people…today they are fast becoming a white and delightsome people…for years they have been growing delightsome, and they are now becoming white and delightsome.” (Improvement Era, Dec.1960, pp922-23)
9. It was Spencer W Kimball who presided over the church (1974-1985) when the famous 1978 announcement was made that Negroes would no longer be barred from holding office in the Mormon Church.
10. His book The Miracle of Forgiveness has been a great burden to generations of Mormons, those who have grasped its message discouraged by the impossible task Kimball lays on them. Many have come to realise, as did Paul in Romans 7, that they cannot deliver themselves from their sin. Unfortunately, Mormonism insists it is possible and offers no Christian/biblical solution to this dilemma, as we will see.

The Miracle of Forgiveness

A Christian might reasonably expect a book entitled The Miracle of Forgiveness to focus on God and his purposes, grace and mercy, Christ and the work of the cross. After all, miracles are his province and forgiveness in his gift. It is true that the Divine is part of the Mormon story, yet the striking thing is that the focus from the start is man, the creature rather than the Creator (Ro. 1:25)

The chapter begins by addressing the destiny of man, the journey of man’s life on earth, and the goal of man in eternity. When it addresses Life’s Divine Purpose one might expect that here, after all, is the correct focus. But this Mormon prophet insists that the Divine purpose is, “to bring to pass the immortality and eternal life of man.” (Moses 1:39, Pearl of Great Price)

He goes on to write that, “…immortality and eternal life constitute the sole purpose of life…” Later in this discussion of life’s Divine purpose he writes:

“…that man is the supreme creation, made in the image and similitude of God and His Son, Jesus Christ; that man is the offspring of God; that for man, and man alone, was the earth created, organised, planted and made ready for human habitation; and that, having within him the seeds of godhood and thus being a god in embryo, man has unlimited potential for progress and attainment.”

It is to this end, the progress of man, man’s attaining his unlimited and divine potential, immortality and eternal life, godhood, that Spencer Kimball writes. This, he insists, is the drama and purpose of life. Yet the psalmist sees it quite differently:

“You guide me with your counsel, and afterward you will receive me to glory.

Whom have I in heaven but you? And there is nothing on earth that I desire besides you.

My flesh and my heart may fail, but God is the strength of my heart and my portion forever.

For behold, those who are far from you shall perish; you put an end to everyone who is unfaithful to you.

But for me it is good to be near God; I have made the Lord GOD my refuge, that I may tell of all your works.” (Ps.73:24-28 ESV)

The psalmist expects not to receive glory but to be received into God’s glory; his desire, in heaven or on earth, is God and not his own godhood; his strength is God and not his own ability to attain; his “portion,” or reward, is God and not his own achievements; his desire, his refuge is God and not his own “progress” and the only works that concern him are the works of God.

As the Westminster Catechism rightly puts it, “Man’s chief purpose and highest end is to glorify God, and fully to enjoy him for ever.”

It is important to keep in the forefront of your mind that while for Christians our chief purpose and highest end is the glory of God, for Mormons God’s chief purpose and highest end is their own attainment and progress, achieving their full potential – the glory of man. Kimball writes that this brings glory to God, but this is not God glorified in his creation but God glorified in our glorification. His book is a self-help manual on how this is achieved.

Belief in God

Unsurprisingly, the first requirement is belief in God. But belief here is not trust in God and his finished work in saving sinful and helpless man through the cross as Christians understand it, but a belief that God exists and an understanding that God’s purpose is our immortality and eternal life. He writes, “This book presupposes a belief in God and in life’s high purpose.”

This is not the familiar Bible story of man’s low state resulting from the fall, and God’s reaching down in Jesus to save man from himself. Rather, it is the story of man’s high purpose in striving for and achieving godhood. He touches on many key shibboleths of the Christian faith – repentance, forgiveness, mercy, etc. but, having “believed” there is a God, he insists we co-operate with God, following a strict code of laws, to achieve our own exaltation. He writes:

“Jesus Christ, our Redeemer and Saviour, has given us our map – a code of laws and commandments whereby we might attain perfection and, eventually, godhood.”

Mormonism is an exhaustive, if often confusing, account of the plan by which this is achieved. Confusing because, where the Bible makes clear that Christ’s is a once-for-all sacrifice, making salvation in the kingdom of God available “to all who believe,” (Eph.2:8) to a Mormon Christ’s sacrifice made resurrection(what Mormons call salvation) inevitable and universal, regardless of faith, and everything beyond that is provisional upon our obedience to the Mormon plan. If sufficiently faithful we will enter God’s highest heaven and become gods ourselves (what Mormons call exaltation)

The Plan

This plan, according to the Mormon prophet, posits the following ideas:

1. Pre-mortal Life

That we had a pre-mortal existence, first as spirit matter, which was eternal and co-existent with God, then as spirit children of God, born of heavenly parents with spirit bodies made of this eternally existing spirit matter. So we are, in effect, as eternal as God himself since what we were made of co-exists eternally with him.

This is contradicted by the Bible which states, “In the beginning God created the heavens and the earth” (Gen.1:1) In other words, there was a beginning for everything, and when it began God was already there. Paul refers to the God “who calls into existence the things that do not exist” (Ro.4: 17)

Later we read, “By faith we understand that the universe was created by the word of God, so that what is seen was not made out of things that are visible.” (Heb.11:3) This is directed at the mistaken Greco-Roman idea that matter existed eternally, and the erroneous gnostic notion that evil was a lesser, eternal force alongside God. Again, speaking of the eternal Word (Jesus), “All things were made through him, and without him was not anything made that was made.” (John 1:3) God is eternal, all else is temporal.

2. Mortal Life

He also states that in this “first estate” we underwent a period of training and testing to be admitted into this present, mortal state. Our current estate as mortals on earth is evidence that we passed the test and our primary purpose in becoming mortal is to gain a physical body, like God’s physical body, and undergo further testing.

We do this with no recollection of our “first estate.” This is Mormonism’s ‘faith,’ i.e. a blind following, uninformed by experience, knowledge or memory. Christians speak of and produce “reasons to believe” when challenged in our faith. There cannot be found any reason to believe this account of our origins outside the instruction of Mormon leaders and the collective imagination of Mormons.

Mormons will refer to Bible texts such as Jeremiah 1: “Before I formed you in the womb I knew you, and before you were born I consecrated you; I appointed you a prophet to the nations” How, Mormons ask, could God know Jeremiah before his birth if not in a pre-mortal life? But the question is a denial of a fundamental characteristic of the omniscient God, God’s foreknowledge, “I am God, and there is none like me, declaring the end from the beginning and from ancient times things not yet done, saying, ‘My counsel shall stand, and I will accomplish all my purpose,’” (Isaiah 46:9-10)

There is a certain circular reasoning going on here, in which the fact of our being here is presented as evidence that we passed our pre-mortal test while, at the same time, in being here we are deliberately deprived of any memory of it that might help us get oriented on this journey, or travel it with any sure conviction.

3. Immortal Life

Our immortal future depends in large part on our passing this current testing. That future is potentially to be lived in one of three more states, or “degrees of glory,” depending on our level of faithfulness and obedience. The most faithful he assures us will be gods, explaining that after death, “…there would be a resurrection or reunion of the body and the spirit, which would render us immortal and make possible our future climb toward perfection and godhood.”

Now note the following carefully:

“This resurrection has been made available to us through the sacrifice of the Lord Jesus Christ, the Creator of this earth, who performed this incomparable service for us – a miracle we could not perform for ourselves. Thus the way was opened for our immortality and – if we prove worthy – eventual exaltation.”

He ends with this warning that, “All transgressions must be cleansed, all weaknesses must be overcome, before a person can attain perfection and godhood. Accordingly the intent of this book is to stress the vital importance of each of us transforming his life through repentance and forgiveness.”

Make no mistake, repentance is what is needed when you fall away from the plan, walk off the map, but repentance and forgiveness does no more than put you back on track. It is like the dispensation in particular circumstances that allows you to take your exam at a later date. Generous, to be sure, but the exam must still be sat and passed. Like everyone else, you will be “saved” in the Mormon sense of being resurrected, but what every Christian might understand to be eternal life in the kingdom of God – achieved by grace, through faith in Christ “to all who believe” (Eph.2:8-9) – is in Mormonism only attainable by the strictest adherence to the plan.

“Repentance and forgiveness are part of the glorious climb toward godhood. In God’s plan, man must voluntarily make this climb, for the element of free agency is basic. Man chooses for himself, but he cannot control the penalties. They are immutable. Little children and mental incompetents are not held responsible, but all others will receive either blessing, advancements, and rewards, or penalties and deprivation, according to their reaction God’s plan when it is presented to them and to their faithfulness to that plan.”

Three things must be taken into account as you read:

First, what Mormonism offers is a replacement for Christianity. There is nothing here that remotely resembles what our Bibles teach and have taught for millennia. To make its claims Mormonism has to teach that Christianity is corrupt and that Mormons alone have the truth and the authority to teach and administer that truth. This is what they do claim and, to validate their claims, they proof-text the Bible, taking Scripture out of context to create something not found in the Bible.

Secondly, Mormons like to claim their message is so strange to us because the Bible is corrupt. The Book of Mormon speaks of, “many plain and precious things taken away from [the Bible]” (1 Nephi 13: 28) Mormons think they are offering the restoration of those things and believe our knowledge deficient because the Bible is deficient. This sets a dangerous precedent and calls into question every claim God has to being faithful and trustworthy.

Finally, and most importantly, the Bible is not deficient, nor is it silent or ambiguous, as they imagine. From the Bible we know:

The nature of God, “the King of ages, immortal, invisible, the only God…” (1 Timothy 1:17)

His purpose in creation, “…that God may be all-in-all” (1 Cor.15:28)

What we are and are meant to be, “created in [God’s] own image” (Gen.1:27)

The reason Christ came, died, was buried and resurrected, “by the one man’s disobedience the many were made sinners” (Ro.5:18-19) “The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners” (1 Tim.1:15) Christ came to save us, to be the way not to show us the way (John 14:6)

How we gain this blessing for ourselves, “The word is in you, in your mouth and in your heart that is, the word of faith that we proclaim; If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved.” (Ro.10:8-10) Salvation is gained by faith and is not a universal resurrection.

What is the Miracle of Forgiveness, “In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace…” (Eph.1:7) The miracle is that, according to the riches of God’s grace, and by the blood of Christ, we are forgiven and redeemed, made right with God (Heb.4:14-16) Because we have confessed and believed and are now found “in him,” we have become Christians (read Ephesians 1)

What we are if we are Christian, “If anyone is in Christ, he is a new creation” (2 Cor.5:17) Not the old creature put back on the path but a new creature. A Christian is a new creature, not the old creature given another chance. This is the “Miracle” missing from Mormonism. This is what we want Mormons to know, even as we know it.

The destiny of man and how he is to achieve that destiny. “For while we are still in this tent, we groan, being burdened—not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life. He who has prepared us for this very thing is God, who has given us the Spirit as a guarantee.” (2 Cor.5:4) The destiny of the man of faith is life in God, not life as god.

The purpose of all this, “Man’s chief purpose and highest end is to glorify God, and fully to enjoy him for ever.”

There is another overview by Ann Thomas on The Mormon Chapbook and another helpful podcast from Vincent McCaan on this Mormonism Investigated blog

Mike Thomas was a Mormon for 14 years, became a Christian in 1986 and for many years worked with Reachout Trust speaking and writing about Mormonism. He still researches Mormonism and occasionally posts his thoughts on Mormon issues The Mormon Chapbook

It’s a miracle there’s ANY forgiveness! A review of Spencer W. Kimball’s The Miracle of Forgiveness

The Miracle of Forgiveness

Are you forgiven?

This is the most important question anyone can ever ask. The answer to it changes everything both in our relationships with others and most importantly in our relationship with God.

The Bible says that ALL have sinned and fallen short of the glory of God (Romans 3:23). This means we all need forgiveness, the situation gets more serious when we see this in Isaiah 59:2.

But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.

Our sin has separated us ALL from God, so much so that he does not even hear us, the situation is serious and needs to be resolved, this is an issue that everyone faces, those that commit crime and those that would never dream of doing so, those that give to charity and those that never would, those that are devoutly religious and those that would never set foot in a church building, all equally need forgiveness. James 2:10 says:

For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.

We are all equally sinful before God no matter what we have done, as if we stumble in one area of the Law, one area of Gods standards we are guilty of breaking it all, its the difference between perfection and sinfulness with no inbetween, we all desperately need forgiveness if we are to be reconciled to our creator. So the big question is.

How do we gain this forgiveness?

12th Mormon Prophet Spencer W Kimball in his book The Miracle of Forgiveness said this:

“There is no royal road to repentance, no privileged path to forgiveness. Every man must follow the same course whether he be rich or poor, educated or untrained, tall or short, prince or pauper, king or commoner. ‘For there is no respect of persons with God.’ (Rom. 2:11.) There is only one way. It is a long road spiked with thorns and briars and pitfalls and problems” (Spencer W. Kimball, The Miracle of Forgiveness, p. 149. See also Gospel Principles, 1997, p. 123).

With regards to how to recieve this forgiveness he says this:

“This progress toward eternal life is a matter of achieving perfection. Living all the commandments guarantees total forgiveness of sins and assures one of exaltation through that perfection which comes by complying with the formula the Lord gave us.” (Spencer W. Kimball, The Miracle of Forgiveness, pp. 208-209. See also church manual The Life and Teachings of Jesus and His Apostles, 1979, p. 386, bold added).

This is very consistent with these verses from LDS Scriptures.

1 Nephi 3:7: And it came to pass that I, Nephi, said unto my father: I will go and do the things which the Lord hath commanded, for I know that the Lord giveth no commandments unto the children of men, save he shall prepare a way for them that they may accomplish the thing which he commandeth them.

Alma 11:37: And I say unto you again that he cannot save them in their sins; for I cannot deny his word, and he hath said that no unclean thing can inherit the kingdom of heaven; therefore, how can ye be saved, except ye inherit the kingdom of heaven? Therefore, ye cannot be saved in your sins.

Moroni 10:32: Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God.

Doctrine and Covenants 25:15: Keep my commandments continually, and a crown of righteousness thou shalt receive. And except thou do this, where I am you cannot come.

Doctrine and Covenants 58:43: By this ye may know if a man repenteth of his sins—behold, he will confess them and forsake them.

Doctrine and Covenants 1:31: For I the Lord cannot look upon sin with the least degree of allowance.

Many people have looked at what these verses say and have called this an Impossible Gospel. If you look at the chain of thought here you can see why.

• God gives us no commandments that we cannot keep.
• You cannot be saved while you are still sinning.
• If you deny yourselves of ALL ungodliness, then His grace is sufficient for you.
• Keep ALL of Gods commandments if you want to go where He is.
• If you have truly repented of your sins, you wont do them again.
• God cannot look upon sin with the least amount of allowance.

Does this sound possible to you? Maybe it does and you are trying to do this in order to gain this forgiveness, then the question has to be asked how are you doing with that? Have you truly denied yourself of ALL ungodliness? Many Mormons when asked this question say “I am trying” or “I have to keep repenting”. Spencer W Kimball had something to say about that in his book too.

“Trying Is Not Sufficient – Nor is repentance 
complete when one merely tries to abandon sin… [see 
Army Officer Story]… To ‘try’ is weak. to ‘do the best 
I can’ is not strong, We must always do better than we 
can. This is true in every walk of life.” (The Miracle of 
Forgiveness, pg. 163-165)

Also

“Repentance is a thing that cannot be trifled with every day. Daily 
transgression and daily repentance is not that which is 
pleasing in the sight of God.” (Teachings of the Prophet 
Joseph Smith, by Joseph Fielding Smith, Deseret, 1977, pg. 148)

This is sadly no miracle of forgiveness, the Bible says The truth will see you FREE (John 8:32) do you feel free?

In the Bible we see how Jesus dealt with sinners, consider this in light of above.

(On video or read Luke 7:36-50)

Wait a minute, what is the Saviour thinking? Does he not know that there is a repentance process? Does he not know that this woman who everyone knows is a sinner, has a long way to go to achieve this Miracle of Forgiveness? Surely she needed to get baptised first at least?

The answer is no, Jesus Christ the Saviour demonstrates here what true Biblical forgiveness is. Its not found in keeping the commandments, its not found in ridding ourself of sin as that is impossible. Forgiveness is found in coming to Christ and Christ alone with a broken heart and confessing to Him that you are worthy of nothing, that even your good deeds up to this point have been filthy rags in His sight (Isaiah 64:6), and that your putting your trust in Him that by His grace you might know freedom from the consequences of your sin and gain an absolute assurance of your salvation.

Romans 6:23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.

Romans 4:5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

So to finish I would just echo the words of Paul by asking you this question.

This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? (Galatians 3:2)