The Various Stages of Immortality

Chapter 7 of the Teachings of George Albert Smith is entitled “The Immortality of the Soul”.  Instead of focusing on one topic, I’m going to comment on three different things mentioned in that chapter.

First of all, it was somewhat surprising to see Lorenzo Snow’s famous couplet (As man is, God once was, and as God is, man may become) quoted in an official manual copyrighted in 2011.  There has been a trend over the last years for official Mormonism, and many Mormons, to distance themselves from that couplet – especially the part that says that God was once a man.  Fewer things more clearly demonstrate the wide divide between Mormonism and Christianity than their respective views of the origins of God.  Christianity sees him as always existing as God.  It never sees him being anything less than God.  On this most important point of who God is, there is nothing comparable between Mormonism and Christianity.

This chapter also talks about Mormonism’s belief in the pre-existence and the belief that their worthiness there “earned them the privilege of coming to this earth”.  “We believe that our very existence is a reward for our faithfulness before we came here.” (p.70)  What is implied is that many didn’t get that reward, namely Lucifer and 1/3 of the spirit children that followed him.  I bring that up because many times Mormonism talks about how wrong it is to teach that God will send many people to hell. For example, in the Feb. 2012 edition of the Ensign, one of Mormonism’s 12 Apostles, states in regard to what Christianity teaches about people going to hell: “One of the great distortions of the Apostasy was that it cast God the Father’s plan of salvation as overwhelming harsh.” (p.36)

But, as one of my colleagues pointed out to me, according to Mormonism, Heavenly Father banished no less than 1/3 of all his spirit children to outer darkness – after just one act of disobedience on their part!   Doesn’t that fit Mormonism’s own description of being “overwhelming harsh”?  Where was the mercy offered them?  How can Mormonism claim that Heavenly Father will only send a few to outer darkness?  After all, Mormonism says those 1/3 were his very own spirit children.

Another thing this chapter talks about is the purpose for being here on earth.  “We are here to prepare ourselves and develop ourselves and qualify ourselves to be worthy to dwell in the presence of our Heavenly Father.”  This, to me, is the deadliest statement of all.  For it directs people to themselves (note the three “ourselves’).  They are to prepare themselves.  They are to develop themselves.  They are to qualify themselves.  It’s all about them.

But it really is all about Jesus.  It’s all about him paying for all our sins.  It’s all about him keeping all the commandments perfectly for us.  It’s all about him doing everything for us.  It’s all about how he qualified me to be worthy to dwell in Heavenly Father’s presence.  That’s my reason for being on earth.  To trust and glorify him as my Savior – my Savior who did it all for me.  It’s not about us.  It’s all about Jesus.

GODHOOD IS NOT AN OUTDATED LDS DOCTRINE

 

Over the years, numerous Mormons have told me I was wrong when I stated that Mormonism teaches that people can become gods, while a smaller number of Mormons have said that I was correct.  This lack of agreement is understandable because this doctrine has been downplayed in recent years.  Just one example of that is the change made in Gospel Principles, the basic manual of the LDS Church.

The 1979 edition states:   “We can become Gods like our Heavenly Father.  This is exaltation.”  (p. 290).  In contrast, the 2009 edition states:  “We can become like our Heavenly Father.  This is exaltation.”  (p. 275).  Both, however, just a few sentences later, talking about those who are exalted, say:  “They will become gods.” That sentence alone indicates that present-day Mormonism still teaches this doctrine.

But, as I have stated, it is not mentioned nearly as much as it used to be.  Therefore, I was surprised to see a reference to it in the current (August 2011) issue of the Ensign, the monthly magazine published by the LDS Church.  Elder L. Tom Perry, one of Mormonism’s 12 apostles, has a lengthy quote from Spencer W. Kimball, a past prophet of the LDS Church.  In reference to Peter and John, Kimball wrote:  “Their righteous lives opened the door to godhood for them and creations of worlds with eternal increase.” (p. 51)  Not only does President Kimball talk about their becoming gods but also refers to the LDS doctrine that part of godhood is the creation of new worlds which they then will populate “with eternal increase” or, in other words, with their own spirit children.

I have a couple of reasons for highlighting this quote.  The most obvious reason is as proof that the idea of people becoming gods is still a teaching of Mormonism – a fact that should be both known by Christians and acknowledged by Mormons.  (By the way, even some Mormons have told me that it bothers them that many of their fellow Mormons don’t acknowledge this or do so reluctantly.)

But another reason I am citing this quote is to offer another example of how Mormonism focuses the attention on people and not on Christ.  According to Kimball, it was Peter and John’s own righteousness that opened the door to godhood for them.  According to the Bible, however, it’s all about Christ’s righteousness.  In fact it says our righteousnesses are nothing but filthy rags (Isaiah 64:6).

I, for one, am so comforted by the fact that my standing before God and my eternal destiny doesn’t depend on what I do or how good I am, but rests entirely on what Jesus has done for me and his perfect righteousness.  As Paul states, “And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith.” (Philippians 3:9)  That also is my desire.  To Jesus, not to myself, be all the glory.

Who Is Jesus?

 

     Signs of another rapidly approaching Christmas are all around us.  Therefore it is only appropriate to address the question of who is it whose birth we celebrate each Christmas.   As is the case with so many other teachings, Mormonism answers this uniquely. 

     After quoting the angel’s announcement of Christ’s birth to Mary as it is recorded in Luke 1:35, Gospel Principles goes on to say, “Thus, God the Father became the literal Father of Jesus Christ.  Jesus is the only person on earth to be born of a mortal mother and an immortal Father.  That is why He is the called the Only Begotten Son.” (p.53)   Although Christians have frequently portrayed this LDS teaching crassly and wrongly, it still must be acknowledged that Mormonism and Christianity view Jesus’ conception very differently.  I know of no Christian church that would agree with the above quotation.

     Another answer that Mormonism gives to this question is that Jesus was “the great Jehovah of the Old Testament”.  I have always found this puzzling for a couple of reasons.  In the King James Version, “Jehovah” is consistently translated with LORD (all capitals).  And quite often it is found in the combination LORD God.  In the original Hebrew this is literally Jehovah Elohim.  This is interesting because Mormonism identifies Elohim as the Father.  Therefore, in Mormonism, LORD God translates into Son, Father – quite an awkward construction.  But what is even more striking is that often the LORD God speaks in the singular, not in the plural.  For example, “And the LORD God said, It is not good that the man should be alone.  I will make him an help meet for him.” (Genesis 2:18)  Why would the Bible so frequently use LORD God as a description of one person when it is, according to Mormonism, two persons?

     But it gets even more complicated.  For example, the LDS Bible rightfully refers Isaiah 50 to the Messiah.  One of the things it states in its chapter heading is “Messiah shall have the tongue of the learned.”  That refers to verse 6 which states:  “The LORD God has given me the tongue of the learned.”  Again, if LORD (Jehovah) is Christ then this has Christ giving Christ the tongue of the learned.

     Or how does Mormonism handle Isaiah 45:21?  “who hath told it from that time? have not I the LORD? And there is no God else beside me; a just God and a Saviour; there is none beside me.”  How does the Father fit into that verse? God here is again the Hebrew Elohim.  Therefore Jesus here is saying that he is Elohim.   And how could Jesus be God before coming to earth and receiving a body, since, according to Mormonism, having a physical body is essential for godhood?

     Who is Jesus? As can be seen, Mormonism answers that question quite differently from Christianity.  Although it is not usually meant in this way, it is true that Mormonism has a different Jesus than Christianity.

Becoming Gods

 

     I spent a good portion of October traveling to various speaking engagements.  After spending a lot of time in airports and on planes, it’s good to be home for awhile.

     Once again on this trip I met various people who questioned my assertion that Mormonism teaches that people can become gods.   Almost all questioned that because they had Mormon friends who told them that Mormonism doesn’t teach that.  Although I have talked about this in the past, it needs to be addressed again.

     As it so happened, I received the new edition of Gospel Principles shortly before I left, so I had opportunity to read it while I was traveling.  Gospel Principles is the basic manual that gives on overview of LDS teachings.  It is revised about every five or six years.

     Therefore when somebody questioned my statement about Mormonism teaching that people can become gods, all I had to do was point them to p. 277 and the chapter on exaltation.  There it simple says, “They will become gods (see D&C 132:20-23).”  

     Here are a couple other statements from Gospel Principles that support this.  “We learned that if we followed His plan, we would become like Him.  We would be resurrected; we would have all power in heaven and earth; we would become heavenly parents and have spirit children just as He does (see D&C 132:19-20).” (my emphasis)  “Having all power in heaven and earth” – that’s quite a statement.

     Or what about this one?  “Everyone who becomes like Heavenly Father eventually knows all things.”  (p. 128).  First omnipotence.  Now omniscience.  Both are characteristics of God.

     Yes, Mormonism does teach that people can become gods.  Why then do so many Mormons deny that?  Some probably are unaware of it.  Some members of the LDS Church have told me that they probably don’t admit it to me or other Christians because they know we are not asking the question sincerely.  That’s quite an act of judgment.  At least in regard to the Christians I recently talked with, that didn’t seem to be the case at all.  They were just trying to verify with their Mormon friends some things they had heard about Mormonism.

     I don’t know how many times Mormons have told me that if I want to learn about Mormonism, I shouldn’t listen to Christian observers of it, but talk directly to Mormons.  That would be good advice if most Mormons accurately articulated Mormonism’s beliefs.  In the case of this teaching, that has not been my experience – or the experience of many others.

DIFFERING VIEWS OF HUMANITY

     One important area where Mormonism differs from the Bible is in its view of the natural condition of the human race.  It has a much more optimistic view of humanity.

     This comes out in a number of ways.  It talks about how just the fact that we are on earth is an indication of our faithfulness in the pre-existence.  “You had the power to choose even before you were born. . .Your presence on earth confirms that you exercised your agency to follow Heavenly Father’s plan.”  (True to the Faith).

     At times, it describes people as “gods in embryo”.  (See the quote in the last post.)  That quote also is an example of how it teaches that people can become a God.

     Lying at the foundation of all this is the idea that Adam’s and Eve’s Fall was good.  “Some people believe Adam and Eve committed a serious sin when they ate of the tree of knowledge of good and evil.  However, latter-day scriptures help us understand that their fall was a necessary step in the plan of life and a great blessing to all of us.  Because of the Fall, we are blessed with physical bodies, the right to choose between good and evil, and the opportunity to gain eternal life.  None of these privileges would have been ours had Adam and Eve remained in the garden.”  (Gospel Principles, p.33)

     All of these things combine to give a picture of humanity that is quite optimistic.  That stands in stark contrast to what the Bible says.

     Instead of having the ability to choose between good and evil, God said:  “for the imagination of man’s heart is evil from his youth” (Gen. 8:21).  What is so striking about that is that God said that after the Flood – when Noah and his family constituted the whole human race!  Even then God did not have an optimistic view of humanity.  Instead of talking about an innate right to choose between good and evil, he said that even a person’s inclination is evil. 

     Other scriptures support this.  “God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek God.  Every one of them is gone back; they are altogether become filthy; there is none that doeth good, no, not one.”  (Psalm 53:2-3.)  That is all inclusive.  None were seeking God – all have become filthy – none does good.  Wouldn’t choosing the right be doing something good?

     Because of humanity’s inherent evilness, we couldn’t do anything to become worthy and acceptable to Heavenly Father.  Jesus had to do everything.  And he did!  He drowned my sins in the depths of the sea.  He completely covered me with his perfection.  I am saved, not by grace after all I can do as Mormonism teaches.  I am saved by grace alone as the Bible teaches.

A PLAN OF SALVATION OR MATURITY?

              As is evidenced by comments on this blog, there exists a communication problem between Christians and Mormons.  Mormons complain that Christians don’t understand them.  Christians say the same thing about Mormons.  Charges of misunderstanding and misrepresentation fly back and forth.  Therefore I offer the following in the hope that is will both help Christians understand Mormonism’s plan of salvation and help Mormons understand some of the difficulties Christians have with it.

     Although, in Mormonism, it is referred to as the plan of salvation, from a Christian perspective it is easier understood as a plan of maturity.  Salvation, to a Christian, means going to heaven.  In Mormonism, as is evidenced by its plan, very few people don’t go to heaven.  Therefore, from a Christian perspective, almost everybody will be saved, even if they have no belief in Jesus.  The lowest kingdom of LDS heaven is the telestial kingdom.  “Telestial glory will be reserved for individuals who ‘received not the gospel of Christ, neither the testimony of Jesus’ (D&C 76:84, 106).” (True to the Faith)  In other words, if a person rejects Jesus, in Mormonism, they will still be saved, according to Christian terminology.

     Why then does Mormonism have such a detailed plan of salvation?  Seeing it as a plan of maturity rather than as a plan salvation helps clear up some of the confusion for Christians.  The plan takes a person from being a spirit child in pre-existence, to growing maturity on earth as they overcome bodily temptations, to more maturity in the spirit world, until finally, the worthy ones reach exaltation and become gods.  Instead of talking about maturity, however, Mormonism prefers talking about a person’s progression. 

     Another Mormon expression that fits into this description is the description of themselves as “gods in embryo”.  Consider the following quote from the LDS manual, “Achieving a Celestial Marriage”.  The heading of this section is entitled “MEN ARE GODS IN EMBRYO.” 

     “’Man is the child of God, formed in the divine image and endowed with divine attributes, and even as the infant son of our earthly father and mother is capable in due time of becoming a man, so the undeveloped offspring of celestial parentage is capable by experience through ages of aeons, of evolving into a God.’ (The First Presidency [Joseph F. Smith, John R. Winder, Anthon H. Lund], “The Origin of Man,” Improvement Era, Nov. 1908, p.81.)”

     If we truly think the differences between Mormonism and Christianity are substantial, then it is is important to try and communicate clearly with each other.  Hopefully this is one step in that direction.

Exaltation and Eternal Life

     Once again in the recent General Conference there were a number of references to exaltation and eternal life.  For example, Elder D. Todd Christofferson said,   “If we are faithful to the covenants made there, we become inheritors not only of the celestial kingdom but of exaltation, the highest glory within the heavenly kingdom, and we obtain all the divine possibilities God can give (see D&C 132:20).”

     D&C 132:20 says:  “Then shall they be gods, because they have no end; therefore shall they be from everlasting to everlasting, because they continue; then shall they be above all, because all things aren’t subject unto them.  Then shall they be gods, because they have all power, and the angels are subject unto them.” 

     In a similar vein Elder Quentin L. Cook said:  “The desire of our hearts, of course, is not only to acquire salvation and immortality but also to attain eternal life with a loving Father in Heaven and our Savior in the celestial kingdom with our families.”  This is in the same vein because eternal life equals exaltation and thus equals becoming a god.  (For example, as the True to the Faith Manual explains eternal life it simply says, “eternal life, or exaltation.”)

     With eternal life and exaltation regularly referred to and striving for it is regularly encouraged, it is puzzling to me that a common reaction I have received from Mormons when I asked them are they striving to become a god is denial!  Some have been quite fervent in saying that if they remain obedient, they might become like god, but they don’t think that they will become a god.  In fact this reaction has been so common that I find it refreshing when a Mormon agrees with this foundational teaching of Mormonism!  When that happens, we can at least talk about that issue and not debate whether or not Mormonism teaches that.

     Do me a favor.  The next time you are with your LDS friend or family member, ask them if they are striving to be a god.  I would be curious if you get the same reaction I often get.

     And to my LDS friends – is asking that question in anyway offensive – if it is asked sincerely and politely?