WHAT IS SALVATION?
One would think that the subject of salvation would be particularly well defined in scripture and thoroughly understood by all Christians. In fact, it is a highly debated topic of which the Bible gives only occasional details and which few Christians really understand. We should also add that virtually no one, LDS or otherwise, claims a complete understanding of the miraculous means by which the atonement was accomplished for all mankind (2 Nephi 9:21). Just as an understanding of the infinite universe exceeds man's grasp, so also Christ's infinite atonement (2 Nephi 9:7) exceeds man's finite comprehension (see James E. Talmage,
Jesus the Christ, p. 613). This having been said, let us examine what the scriptures reveal about salvation and the atonement.
The words salvation and saved as they are used in the scriptures may refer to deliverance from:
1. captivity - Ex. 14:13, 30; Jude 5
2. enemies - Num. 10:9; 2 Chron. 20:17; Luke 1:71
3. sin - Ps. 51:1-12; Eph. 2:5
4. physical death - Gen. 47:25; 2 Pet. 2:5
5. spiritual death - Ps. 35:9; John 3:16; 1 Pet. 1:9
6. or even God's wrath - Rom. 5:9
Unfortunately many Christians today have a tendency to interpret scriptural references to salvation as meaning unlimited forgiveness and the assured promise of eternal life in God's kingdom. This assumption has, in turn, led much of Christendom to believe in a simple, one-step path to eternal life. Some of the fallacies of this belief will be examined later in this chapter. We will at this point only define these terms in light of scripture and modern revelation.
Although no actual definition of salvation is contained in the scriptures, we can deduce the following:
1. Salvation is deliverance from sin and death or from other forms of repression (see references cited previously)
2. The gospel is referred to as the power of God unto salvation to those who believe (Rom. 1:16; 10:13-17; 1 Cor. 1:18; D&C 68:4)
3. The source of salvation is God's grace (Eph. 2:5, 8; Titus 2:11; 2 Nephi 10:24; 25:23) or in other words God's mercy and love (Rom. 5:8-9; Titus 3:5; LDS Bible Dict. - grace, p. 697)
4. God's grace and love were manifest in Christ's vicarious sacrifice (John 3:16; 2 Tim. 1:9; 3 Nephi 27:14; Moroni 10:32-33) and is effective solely through that "means" (also referred to as "the way" - John 1:12; 14:6; Acts 4:12; Rom. 5:2, 19-21; 6:23; Heb. 10:10; 2 Nephi 31:20-21; Mosiah 4:7-8; 5:7-8; D&C 18:23; Moses 6:52)
5. Full salvation (i.e. exaltation and eternal life) is contingent upon obedience to the gospel and enduring in personal righteousness
6. Salvation is a free gift from God (Rom. 3:24; 5:15-16, 18; Eph. 3:7; 2 Nephi 2:4; 26:27; D&C 6:13; 14:7; Bruce R. McConkie,
The Promised Messiah, pp. 346-347; see also pages XX and following of this text)
Our modern revelation provides additional insight relative to salvation and the atonement. James E. Talmage in
Jesus the Christ, chapter 3, page 23, explains:
The effect of the atonement may be conveniently considered as twofold:
1- The universal redemption of the human race from [physical] death invoked by the fall of our first parents; and
2- Salvation, whereby means of relief from the results of individual sin are provided.
The dual meaning of salvation is illustrated by Paul's statement in 1 Timothy 4:10: "For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe." Christ is the Savior of all men because of his victory over physical death (John 5:28; 1 Cor. 15:21-22), but he saves the believer from individual sin through his atoning sacrifice (Rom. 1:16; Alma 34:15). The believer is thus "specially" saved from both death and the consequences of sin. The twofold purpose of Christ's mission is further attested to through the symbols of the sacrament or Lord's supper. The bread symbolizes the resurrection of the body while the wine symbolizes Christ's blood shed to atone for our sins (see also Moses 1:39). Bruce R. McConkie explained that there are three categories of salvation:
1. Unconditional or general salvation, that comes by grace alone without obedience to gospel law, consists in the mere fact of being resurrected. In this sense salvation is synonymous with immortality... This kind of salvation eventually will come to all mankind [John 5:28-29; 1 Cor. 15:22]... But this is not the salvation of righteousness, the salvation which the saints seek....
2. Conditional or individual salvation, that which comes by grace coupled with gospel obedience consists in receiving an inheritance in the celestial kingdom of God. This kind of salvation follows faith, repentance, baptism, receipt of the Holy Ghost, and continued righteousness to the end of one's mortal probation... Even those in the celestial kingdom, however, who do not go on to exaltation, will have immortality only and not eternal life...
3. Salvation in its true and full meaning is synonymous with exaltation and eternal life and consists in gaining an inheritance in the highest of the three kingdoms within the celestial kingdom. With few exceptions this is the salvation of which the scriptures speak. It is this salvation which the saints seek (
Mormon Doctrine, pp. 669-670; see also
Doctrines of Salvation, vol. 2, pp. 9-13).
WHAT MUST WE DO TO BE SAVED?
The scriptures indicate that no man will be saved in the kingdom of God (i.e. receive exaltation and eternal life) in unrighteousness (see Gal. 5:16-25; Eph. 5:1-9; 3 Nephi 27:19-20; D&C 59:23). The scriptures also indicate that obedience to the following gospel requirements is necessary:
a. Prayer - Acts 2:21; Rom. 10:13; Mosiah 4:11, 20; Moroni 10:4-5 (Note: Although prayer is not considered one of the first principles and ordinances of the gospel, its importance as stressed in the above scriptures seems to justify its inclusion in this list)
b. Faith in the Lord Jesus Christ - John 3:17-18; Acts 16:30-31; Rom. 10:9-10; 2 Tim. 3:15; Mosiah 3:9, 12; 3 Nephi 27:19; D&C 33:12
c. Repentance of all our sins - Mark 1:15; Luke 13:3; Acts 2:38-40; 3:19; 11:18; 2 Cor. 7:10; 2 Nephi 9:23; 3 Nephi 27:19; D&C 18:12
d. Baptism by immersion for the remission of sins - John 3:5; Mark 16:16; Acts 2:37-38; Titus 3:5; 1 Pet. 3:21; 2 Nephi 9:23; 3 Nephi 11:33; D&C 68:9
e. Reception of the Holy Ghost and sanctification by the Spirit - John 3:5; Acts 2:38; 2 Thes 2:13; Mosiah 5:2; 3 Nephi 27:20
f. Enduring to the end through obedience to the gospel - Matt. 10:22; 24:13; Mark 13:13; Rom. 2:6-8; Heb. 5:9; 6:15; Jam. 2:24; Rev. 2:26; 2 Nephi 31:15-16, 20; Mosiah 4:30; 3 Nephi 15:9; 27:6, 16; D&C 18:22; 76:50-53
Note how these requirements tie in with Romans 1:15-18 and the essentials of the gospel. Hearing the gospel (verse 15) is the first step toward salvation, believing (verse 16 - i.e. hope leading to prayer and faith - Rom. 1:17; Alma 32:21-22, 27) is the second step , and obeying the gospel (steps a through f above) could be considered the final life-long step (see Rom. 1:18).
DO LATTER-DAY SAINTS BELIEVE CHRIST'S SACRIFICE WAS ESSENTIAL TO OUR SALVATION?
Although an affirmative answer to this question is obvious to Latter-day Saints, some of the anti-Mormon literature available today tries to convince its readers otherwise. The third Article of Faith of the Church states, "We believe that through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel." Bruce R. McConkie taught that, "The very heart and core and center of revealed religion is the atoning sacrifice of Christ. All things rest upon it, all things are operative because of it, and without it there would be nothing. Without it the purpose of creation would be void, they would vanish away, there would be neither immortality nor eternal life... We believe and proclaim that salvation is in Christ, in his gospel, in his atoning sacrifice (2 Nephi 31:21; Mosiah 4:8; Acts 4:12). We are bold to say it comes by the goodness and grace of the Father and the Son..." (
Doctrines of the Restoration, pp. 57, 78).
The Book of Mormon teaches the necessity of the atoning sacrifice like no other book of scripture. Consider the following scriptures and the clear and convincing witness that they bear of this eternal truth:
Wherefore, all mankind were in a lost and in a fallen state, and ever would be save they should rely on this Redeemer (1 Nephi 10:6).
Wherefore, redemption cometh in and through the Holy Messiah; for he is full of grace and truth. Behold he offereth himself a sacrifice for sin, to answer the ends of the law, unto all those who have a broken heart and a contrite spirit; and unto none else can the ends of the law be answered. Wherefore, how great the importance to make these things known unto the inhabitants of the earth, that they may know that there is no flesh that can dwell in the presence of God, save it be through the merits, and mercy, and grace of the Holy Messiah, who layeth down his life according to the flesh, and taketh it again by the power of the Spirit, that he may bring to pass the resurrection of the dead, being the first that should rise. Wherefore, he is the firstfruits unto God, inasmuch as he shall make intercession for all the children of men; and they that believe in him shall be saved (2 Nephi 2:6-9).
...there is none other name given under heaven save it be this Jesus Christ, of which I have spoken, whereby man can be saved. For we labor diligently to write, to persuade our children and also our brethren, to believe in Christ; for we know that it is by grace that we are saved, after all we can do. And we talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, and we write according to our prophecies, that our children may know to what source they may look for a remission of their sins (2 Nephi 25: 20, 23, 26).
And now, my beloved brethren, after ye have gotten into this strait and narrow path, I would ask if all is done? Behold, I say unto you, Nay; for ye have not come thus far save it were by the word of Christ with unshaken faith in him, relying wholly upon the merits of him who is mighty to save. Wherefore, ye must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men. Wherefore, if ye shall press forward, feasting upon the word of Christ, and endure to the end, behold thus saith the Father: Ye shall have eternal life. And now, behold, my beloved brethren, this is the way; and there is none other way nor name given under heaven whereby man can be saved in the kingdom of God... (2 Nephi 31:19-21).
For behold, and also his blood atoneth for the sins of those who have fallen by the transgression of Adam, who have died not knowing the will of God concerning them, or who have ignorantly sinned. But wo, wo unto him who knoweth that he rebelleth against God! For salvation cometh to none such except it be through repentance and faith on the Lord Jesus Christ. And moreover, I say unto you, that there shall be no other name given nor any other way nor means whereby salvation can come unto the children of men, only in and through the name of Christ... and through the atoning blood of Christ, the Lord Omnipotent. (Mosiah 3:11-12, 17-18).
And they all cried aloud with one voice, saying: O have mercy, and apply the atoning blood of Christ that we may receive forgiveness of our sins, and our hearts may be purified; for we believe in Jesus Christ, the Son of God, who created heaven and earth, and all things; who shall come down among the children of men. I say, that this is the man who receiveth salvation through the atonement which was prepared from the foundation of the world for all mankind... even unto the end of the world. And this is the means whereby salvation cometh. And there is none other salvation save this which hath been spoken of; neither are there any conditions whereby man can be saved except the conditions which I have told you (Mosiah 4:2, 7-8).
... were it not for the atonement, which God himself shall make for the sins and iniquities of his people, that they must unavoidably perish, notwithstanding the law of Moses (Mosiah 13:28).
And now, ought ye not to tremble and repent of your sins, and remember that only in and through Christ ye can be saved? Therefore, if ye teach the law of Moses, also teach that it is a shadow of those things which are to come -- Teach them that redemption cometh through Christ the Lord... (Mosiah 16:13-15).
And he shall come into the world to redeem his people; and he shall take upon him the transgressions of those who believe on his name; and these are they that shall have eternal life, and salvation cometh to none else (Alma 11:40).
Now Aaron began to open the scriptures unto them concerning the coming of Christ, and also concerning the resurrection of the dead, and that there could be no redemption for mankind save it were through the death and suffering of Christ, and the atonement of his blood (Alma 21:9).
And since man had fallen he could not merit anything of himself; but the sufferings and death of Christ atone for their sins, through faith and repentance, and so forth; and that he breaketh the bands of death, that the grave shall have no victory, and that the sting of death should be swallowed up in the hopes of glory... (Alma 22:14).
And now, behold, I will testify unto you of myself that that I know that these things are true. Behold, I say unto you, Christ shall come among the children of men, to take upon him the transgressions of his people, and that he shall atone for the Lord God hath spoken it (Alma 34:8).
...nothing can save this people save it be repentance and faith on the Lord Jesus Christ, who shall surely come into the world, and shall suffer many things and shall be slain for his people (Helaman 13:6).
And as many as have received me, to them have I given to become the sons of God; and even so will I to as many as shall believe on my name, for behold, by me redemption cometh, and in me is the law of Moses fulfilled (3 Nephi 9:17).
And my Father sent me that I might be lifted up upon the cross; and after that I had been lifted up upon the cross, that I might draw all men unto me, that as I have been lifted up by men even so should men be lifted up by the Father, to stand before me, to be judged of their works, whether they be good or whether they be evil (3 Nephi 27:14).
And because of the redemption of man, which came by Jesus Christ, they are brought back into the presence of the Lord; yea, this is wherein all men are redeemed, because the death of Christ bringeth to pass a redemption from an endless sleep, from which sleep all men shall be awakened by the power of God...being redeemed from the eternal band of death, which death is a temporal death (Mormon 9:13).
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 again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot (Moroni 10:32-33).
It is clear that the Book of Mormon teaches the necessity of Christ's atonement to salvation as well as man's obligation to have faith in Christ and obey him. Members of the Church of Jesus Christ of Latter-day Saints witness to the world that Jesus Christ is the Savior and Redeemer of mankind and only those who trust in him shall enter into his kingdom. See also D&C 20:29; 38:4; 76:40-42, 69; 138:2.
IS SALVATION A FREE GIFT TO ALL?
Both the Bible (Rom. 5:14-18; 6:23) and the Book of Mormon teach that salvation is a free gift to all men. Lehi taught, "Wherefore, I know that thou art redeemed, because of the righteousness of thy Redeemer; for thou hast beheld that in the fullness of time he cometh to bring salvation unto men. And thou hast beheld in thy youth his glory; wherefore, thou art blessed even as they unto whom he shall minister in the flesh; for the Spirit is the same, yesterday, today, and forever. And the way is prepared from the fall of man, and salvation is free" (2 Nephi 2:3-4).
Nephi asks, "Hath he commanded any that they should not partake of his salvation? Behold, I say unto you, Nay; but he hath given it free for all men; and he hath commanded his people that they should persuade all man to repentance. Behold, hath the Lord commanded any that they should not partake of his goodness? Behold, I say unto you, Nay; but all men are privileged the one like unto the other, and none are forbidden" (2 Nephi 26:27-28).
Bruce R. McConkie has affirmed:
"Salvation is free." (2 Nephi 2:4) Justification is free. Neither of them can be purchased; neither can be earned; neither comes by the law of Moses, or by good works, or by any power or ability that man has....
When the prophets who were before Christ preached that salvation is free, they were announcing the same doctrine that would thereafter fall from apostolic lips in the pronouncement that we are saved by grace. The questions then are: What salvation is free? What salvation comes by the grace of God? With all the emphasis of the rolling thunders of Sinai, we answer: All salvation is free; all comes by the merits and mercy and grace of the Holy Messiah; there is no salvation of any kind, nature, or degree that is not bound to Christ and his atonement. Specifically, our Lord's atoning sacrifice brings all men forth in the resurrection with immortal bodies, thus freeing them from death, hell, the devil, and endless torment; and our Lord's atoning grace raises those who believe and obey, not only in immortality, but unto eternal life; it raises them to sit down with Abraham, Isaac, and Jacob in God's everlasting kingdom forever (
The Promised Messiah, pp. 346-347).
Perhaps the confusion about this gift would be cleared up by considering a few of the many other scriptural gifts from God including numerous gifts of the Spirit (1 Cor. 12), the gift of the Holy Ghost (Acts 2:38), the gift of grace (Rom. 5:15; Jam. 4:6), the gift of righteousness (Rom. 5:17), the gift of faith (Eph. 2:8; 1 Cor. 12:9), the gift of repentance (Acts 11:18), the gift of prophecy (1 Cor. 13:2), and the gift of wisdom (Jam. 1:5). Each of these gifts is free in the sense that we can not earn them but that does not mean that they may be had without effort. Paul taught that we should "covet [i.e. seek or strive after; see D&C 46:8] earnestly the best gifts" (1 Cor. 12:31) and "desire spiritual gifts" (1 Cor. 14:1, 12). Throughout his epistles Paul affirms that we must strive on our part to be worthy of all gifts and blessings of God (Rom. 2:7, 13; Gal. 6:7-9; Eph. 5:3-10; Phil. 2:12; 1 Tim. 6:18-19; Heb. 6:10-15).
The most important of all gifts of God is the gift of salvation and eternal life (Rom. 6:23). Modern revelation confirms that this gift is the greatest of all gifts (D&C 6:13; 14:7). The mission of Jesus Christ had two main purposes and resulted in two gifts: the resurrection and eternal life. Each, as Brother McConkie has stated, is free but the first is given to all men (1 Cor. 15:22) and the second is given to those who obey the gospel (Heb. 5:9). The first overcomes physical death caused by Adam's transgression (Rom. 5:14-15, 18; Alma 11:40-45), and the second overcomes spiritual death caused by our own sins (Rom. 6:22-23; Rev. 2:11; 20:6, 14-15; Alma 12:16, 32-35). Because we suffer the first by no fault of our own, we are not held responsible; but because we suffer the second as a result of individual sin, we must seek forgiveness through the process of repentance (2 Cor. 7:10). Nothing we have done or can do will earn forgiveness but our refusal to have faith in Christ and to follow him, constitutes a refusal to accept his sacrifice for us (John 8:12, 24; Alma 34:15-16). If we reject him, we reject also his gift to us. In this sense then we consider the gift of salvation in God's kingdom to be conditional upon our obedience to the gospel (see Rom. 2:16; 10:16; 1 Cor. 15:1-2; and questions which follow).
King Benjamin stated it clearly in the Book of Mormon:
I say unto you, if ye have come to a knowledge of the goodness of God, and his matchless power, and his wisdom, and his patience, and his long-suffering towards the children of men; and also, the atonement which has been prepared from the foundation of the world, that thereby salvation might come unto him that should put his trust in the Lord, and should be diligent in keeping his commandments, and continue in the faith even unto the end of his life, I mean the life of the mortal body -- I say, that this is the man who receiveth salvation, through the atonement... (Mosiah 4:6-7).
Elder David B. Haight taught that, "Immortality comes to us all as a free gift by the grace of God alone without works of righteousness. Eternal life, however, is the reward for obedience to the laws and ordinances of His Gospel" (October 1989 Conference Talk, November 1989
Ensign, p. 61). Thus, salvation in its fullest sense is a free gift given not because we earn it by our works, but because true faith is coupled with obedience and good works. Without obedience our faith is dead (Jam. 2:20-21) and without true faith (faith coupled with works) our hope for salvation is dead. See also
Teachings, pages 68, 253, and 357.
DO LATTER-DAY SAINTS BELIEVE IN ASSURED SALVATION?
Although a few scriptures in the Bible seem to infer that once one or two steps are taken, salvation will be assured (John 3:36; 6:27, 37-39; 10:28-29; Rom. 8:38-39; 10:9-13; Phil. 1:6; 1 Jn. 5:13); there are a host of other scriptures which list additional required steps for salvation and which make it clear that man may fall from grace (Ezek. 18:24; 1 Cor. 9:27; 10:12; 2 Cor. 6:1; Gal. 5:1-6; 6:9; Phil. 2:12; 1 Tim. 1:18-19; 4:1; 5:12; Heb. 3:12-14; 4:10-11; 6:4-6; 10:26-29, 39; 12:15; 2 Pet. 2:1-2, 20-21; 3:17; 1 Jn. 5:16; 2 Jn. 8-9; Rev. 2:5; 3:5). Modern revelation also confirms the fact that "man may fall from grace and depart from the living God [and that members of] the church [must] take heed and pray always, lest they fall into temptation" (D&C 20:32-33; see also Gal. 5:4; Heb. 3:12; 12:15; and
Teachings, pp. 338-339).
Though the scriptures do speak of being sealed up unto salvation (John 6:27; 2 Cor. 1:22; Eph. 1:13; 4:30; Mosiah 5:15; D&C 76:53; 88:3-4; 131:5; 132:19, 49) and making our "calling and election sure" (2 Pet. 1:10) or receiving the "promise" of eternal life (Rom. 4:16; Eph. 1:13; 4:30; 2 Tim. 1:1; Heb. 9:15; 1 Jn. 2:25), this promise is a covenant relationship (a sacred agreement) between man and God (Gal. 3:16-17; Heb. 8:6; 12:24; 13:20; D&C 84:33-44). If we accept Jesus Christ as our savior and obey his gospel to the end of our lives, God promises to give us eternal life (See Mark 10:30; 2 Pet. 1:3-11; Mosiah 18:9, 13; D&C 66:2). When our faith has been sufficiently tried (1 Pet. 1:7-10; Ether 12:6; Abr. 3:25-26), we will receive the promised blessing, in person, from Jesus Christ and God the Father (John 14:16-18, 21, 23; Heb. 9:15; 1 Jn. 2:24-25; D&C 88:3-5) and have our salvation sealed to us by the Holy Spirit of Promise or in other words the Holy Ghost (Eph. 4:30; D&C 76:53; 132:7). Since it is doubtful that many Christians would claim these events have occurred in their lives, it is also doubtful that their salvation is yet assured.
We should also note that even Paul spoke of this promise given to the saints as a "hope of eternal life" (Titus 1:2) and not an assurance of such (Rom. 5:2; 8:24-25; 1 Cor. 15:19; Gal. 5:5; Phil. 1:20; Col. 1:5; 1 Thes. 5:8; Titus 3:7; Heb. 6:11; see also 1 Pet. 1:13; 1 Jn. 2:25). Furthermore, the apostle Peter has made it clear that even those who have "escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, [if] they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them" (2 Pet. 2:20-21). We thus learn that salvation is assured if we endure in righteousness to the end of our lives (Matt. 10:22; 24:13; Mark 13:13; Heb. 6:15); but until then we are only given the promise that we shall obtain if we remain steadfast in our faith (Col. 2:5; Heb. 3:14; 2 Tim. 4:7-8; Mosiah 4:11-12; 5:15).
1 John 5:10-13 is often quoted to show that "[we] may know that [we] have eternal life.” Although there is a sense in which we may have an assurance that we will receive eternal life, this is not assured (i.e. guaranteed) salvation. This was also not the intent of the above scripture. The New International Version (NIV) translates these verses as follows: "Anyone who believes in the Son of God has this testimony in his heart... And this is the testimony: God has given us eternal life, and this life is in his Son. He who has the Son has life; he who does not have the Son does not have life" (see also 1 Jn. 1:2). The intent here is therefore not to teach assured salvation but to show that we must have faith in Christ. The NIV shortens verse 13 to make it less repetitious, but the King James Version follows the Greek Received Text which reads, "I wrote these things to you, the ones believing in the name of the Son of God, that you may know that you have eternal life, and that you may believe in the name of the Son of God.” The redundancy indicates a probable error in the original but it also clearly shows that the faith of those John was writing was not sufficiently proven since he wrote these things to them that they, at some future point, might have true faith in the Son of God unto eternal life (see 1 Pet. 1:7-10;1 Jn. 5:1-4). We also, like the early Christian saints, must endure in faith and righteousness to the end. If we fail to do so, our salvation may be lost.
Bruce R. McConkie had this to say about the assurance of salvation:
As members of the Church, if we chart a course leading to eternal life; if we begin the process of spiritual rebirth, and are going in the right direction; if we chart a course of sanctifying our souls, and degree by degree are going in that direction; and if we chart a course of becoming perfect, and, step by step and phase by phase, are perfecting our souls by overcoming the world, then it is absolutely guaranteed -- there is no question whatever about it -- we shall gain eternal life. Even though we have spiritual rebirth ahead of us, perfection ahead of us, the full degree of sanctification ahead of us, if we chart a course and follow it to the best of our ability in this life, then when we go out of this life we'll continue in exactly the same course. We'll no longer be subject to the passions and appetites of the flesh. We will have passed successfully the tests of this mortal probation and in due course we'll get the fullness of our Father's kingdom -- and that means eternal life in his everlasting presence (
Doctrines of Salvation, p. 54; see also
Jesus Christ and Him Crucified, p. 400).
IS SALVATION INSTANT?
Those who promote the concept of instant salvation often cite the story of the thief on the cross (Luke 23:39-43). What is interesting is that the thief requested only that Jesus remember him when he came to his kingdom, yet those who cite this passage as an example of instant salvation, tell us that we must confess that Jesus is our Lord and Savior (Rom. 10:9-10). While it is true that the thief did display faith and was at this point repentant, we find him expressing more a hope for the resurrection than a true faith in Christ's atoning sacrifice for his own sins.
Some Protestants have tried to infer more from the Lord's reply to the thief than was originally intended. When the Lord said: "Today thou shalt be with me in paradise" (Luke 23:43), he was not saying that the thief was instantly saved and would go immediately with Jesus to his Father's kingdom, even though the use of paradise in 2 Corinthians 12:2-4 and Revelation 2:7 might seem to support this belief. In reality, this statement could only have meant: Today you will be with me in the paradise of spirits (i.e. that portion of the spirit world reserved for the righteous dead). This can easily be demonstrated by examining the scriptural facts surrounding Christ's activities between his death and his resurrection three days later.
Regarding this period, Peter informs us that Christ after "being put to death in the flesh [was] quickened by the Spirit: by which also he went and preached unto the spirits in prison" (1 Pet. 3:18-19; see also Eph. 4:8-9). Peter then adds: "For for this cause was the gospel preached unto them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit" (1 Pet. 4:6). Christ, therefore, visited the spirit world to set the prisoners free by preaching the gospel as Isaiah had prophesied (Isa. 24:22; 42:5-7; 49:9; 61:1; Luke 4:18) and this was accomplished while Christ's body lay in the tomb awaiting the resurrection. That he definitely did not go to his Father's kingdom is made clear in the Lord's own statement to Mary Magdalene following the resurrection. He said, "Touch me not; for I am not yet ascended to my Father: but go to my brethren and say unto them, I ascend unto my Father and your Father; and to my God and your God" (John 20:17).
The Savior hinted at the divided nature of the spirit world in the parable of Lazarus and the rich man (Luke 16:19-31). In this parable he referred to the righteous portion of the spirit world as "Abraham's bosom" (Luke 16:22) and to the unrighteous portion as hell or hades (see LDS Bible Dictionary - Hell). The preaching of the gospel in both portions of the spirit world was inaugurated incident to Christ's visit and is described in greater detail in Joseph F. Smith's vision (D&C 138). See also Ephesians 4:8-9; Alma 40:11-14, 21;
Mormon Doctrine, Spirit World, pp. 761-762 and LDS Bible Dictionary - Paradise.
When we understand that paradise was a place of rest for righteous spirits awaiting the resurrection, it becomes clear that the assurance given by Christ to the penitent thief on the cross was not a promise of instant salvation and acceptance into heaven, but rather a promise that he would go that day to the spirit world where he could hear the gospel preached and be given the opportunity to accept or reject Christ's atonement for him. Salvation, in this case, was therefore not immediate but still pending an acceptance of and obedience to the gospel in the spirit world (see James E. Talmage,
Jesus the Christ, p. 677).
The Savior, when asked by a lawyer what was required to inherit eternal life (Luke 10:25), responded: "What is written in the law? how readest thou?" The lawyer said unto him, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.” The Savior's response was, "Thou hast answered right: this do, and thou shalt live" (Luke 10:28). Christ also taught, "blessed are they that hear the word of God, and keep it" (Luke 11:28).
Another instance often cited as an example of instant salvation is the story of the sinful woman who washed Jesus feet with her tears (Luke 7:37-50). As with the previous example, there is again no verbal confession nor any words spoken by this repentant woman. Jesus is reported to have said: "Thy sins are forgiven.... Thy faith hath saved thee; go in peace."(Luke 7:48, 50). It seems clear that, in this case, salvation from past sins was granted by the Lord. Eternal salvation in the kingdom of God could be granted subsequently by the Savior if the repentant woman endured in righteousness to the end of her life (see Bruce R. McConkie,
Doctrinal New Testament Commentary, 1:265; Matt. 10:22; 24:13; Mark 13:13; Heb. 6:15; 1 Nephi 13:37; 22:31; 2 Nephi 31:15-16, 20; 33:4; Alma 32:13; 3 Nephi 27:6; D&C 18:22; 53:7; 76:50-53).
Paul is often cited in support of the premise of instant salvation (Rom. 6:23; 10:9-10, 13; Heb. 10:10, 14) but this contradicts Paul's later teachings which emphasize the importance of remaining steadfast in faith and showing forth good works that we "may lay hold on eternal life" (1 Tim. 6:11-12, 18-19; 2 Tim. 4:7-8). Paul himself admitted that he still had imperfections and was striving to improve (Phil. 3:12-14, 2 Cor. 12:5, 9-10) and that if they (Paul and the saints) did not "weary in well doing [they would] in due season... reap" the crown of salvation (Gal. 6:9).
Peter likewise exhorted us to give "all diligence" to "add to [our] faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity..." and if we are diligent to "do these things" we will not fall but "an entrance shall be ministered unto [us] abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ" (2 Pet. 1:5-7, 10-11). Thus, Peter is speaking of attaining salvation as a continuing process to which we must give "all diligence.” He similarly speaks of grace not as a one-time gift of God but of our need to "grow in grace and in the knowledge of our Lord and Saviour Jesus Christ" (2 Pet. 3:18). God does not grant the most precious of all gifts when we show the first signs of a broken heart and a contrite spirit, but he does "give to each person according to what he has done. To those who by persistence in doing good seek glory, honour and immortality, he will give eternal life" (NIV Rom. 2:6-7).
Salvation is not received solely as a result of a confession of faith, but follows a life of faith accompanied by works (Luke 10:25-28; 11:27-28; Acts 2:47; Rom. 11:26; 13:11; 1 Cor. 3:15; 1 Tim. 6:11-12, 18-19; Titus 1:16; Rev. 2:26; 3:5, 21; 12:10-11; 20:6, 12-15; 21:7; 22:12). Instant salvation is a false teaching conceived by Satan to rob those who accept it of true salvation which is given to those who endure in faith and righteousness. See also Mosiah 2:41; Alma 32:15; Moses 4:1-3; James E. Talmage's
Articles of Faith, pages 85 and 87; and
A Sure Foundation, pp. 226-228.
DO WORKS PRECEDE SALVATION OR ARE THEY A PRODUCT OF SALVATION?
In an effort to clarify the relationship of faith, works, and salvation, some have tried to address the issue using word formulas. The following formulas have been proposed by Protestants to resolve this question:
Faith + Works (does not equal) Eternal Life
Faith = Eternal Life + Works
The Savior when asked "Good Master, what good thing shall I do, that I may have eternal life?" responded, "if thou wilt enter into life, keep the commandments.” (Matt. 19:16-17) This certainly seems to indicate that keeping the commandments is a requirement for eternal life. As was addressed earlier, eternal life or salvation in God's kingdom is not a product of a confession of faith only (Rom. 13:10-12). Ultimate salvation is received following a life of obedience and good works (Matt. 19:17). Put in their proper perspective the above formulas should read:
Christ's Atonement + True Faith = Eternal Life
(see John 3:16-21; Eph. 2:8; Alma 11:40)
where:
True Faith = Belief + Obedience + Works
(see Jam. 2:17-26; 1 Jn. 2:3)
As the above illustrates, the atonement of Jesus Christ does become effective in our lives based on our faith but that faith must be genuine. Genuine faith is always accompanied by obedience and good works. If we remain faithful to the end, enduring in righteousness, we will receive eternal life as a gift from God (1 Jn. 5:4). Our righteousness will not earn it, but our best efforts to live Christ-like lives will lead little by little to spiritual rebirth (1 Jn. 3:24; 1 Jn. 5:4), justification (Rom. 2:13; Jam. 2:24), and sanctification (2 Thes. 2:13; 1 Jn. 3:7).
John taught that, "if we walk in the light, as he [God] is in the light... the blood of Jesus Christ... cleanseth us from all sin" (1 Jn. 1:7) and "everyone that doeth righteousness is born of him" (1 Jn. 2:29; 3:24). John also taught that "he that doeth righteousness is righteous, even as he [God] is righteous" (1 Jn. 3:7). We become righteous not because our works make us so but because God sanctifies us through his Spirit based our faith and efforts to obey him. It is for this reason that the apostles exhorted the saints to remain faithful and show forth righteousness of faith (Rom. 4:13). Faith produces righteousness which is manifest in good works. Our faith with our works justifies us (saves us from sin - Rom. 2:13; 3:2-8; Jam. 2:24) and enables us to please God (Heb. 11:6; 1 Jn. 3:22) and be blessed.
The scriptures bear record that our ultimate reward (exaltation and eternal life) will be rendered according to our works which are the visible token of our faith (Ex. 20:6; Ps. 62:12; Eccl. 12:14; Matt. 16:27; Rom. 2:6-8; 2 Cor. 5:10; Rev. 2:23; 20:12; 22:12; Alma 41:3). It is important to understand that those who believe that Christians will somehow escape the judgment are in error. The scriptures are clear that everyone, whether righteous or wicked, whether alive (quick) or dead will appear before the judgment seat of Christ (Ps. 50:4; Eccl. 3:17; Matt. 16:27; Acts 17:31; Rom. 14:10; 2 Cor. 5:10; Rev. 2:23; 20:13; 22:12; see also Acts 10:42; 2 Tim. 4:1; 1 Pet. 4:5; Moroni 10:34) and all will give an accounting. 1 Peter 4:17-18 states that judgment will begin with the "house of God" (i.e. the church) and as Paul says "if it first begins at us, what shall the end be of them that obey not the gospel of God?" Those who have produced no fruit and have not obeyed God will be rejected, while those who brought forth fruit by doing the will of God will, through sanctification and rebirth, receive eternal life (Matt. 7:17-23).
If good works came automatically by acceptance of Christ, why did Christ, Paul, and the other apostles exhort us first to good works (Matt. 5:6; 7:21-27; 19:16-17; John 7:17; 8:31-32; Acts 10:35; 1 Tim. 6:18-19; 1 Jn. 1:7; 2:17). Why didn't they just preach faith and confession of Jesus Christ? Yet we read of the necessity of overcoming, enduring, and working out our salvation (Matt. 10:22; 24:13; Mark 13:13; Phil. 2:12; 1 Tim. 4:16; Rev. 2:7, 11; 3:5,12,21). Why the contradiction? Obviously, works are important and must precede salvation. The goal is therefore reached at the end of the road and not at the beginning (see also Acts 2:47; 11:13-14; 15:11; Rom. 5:9-10).
DO LATTER-DAY SAINTS BELIEVE IN AN ETERNAL HELL AS DESCRIBED IN THE BIBLE?
The confusion of many Christians today regarding the real nature of hell is, for the most part, the result of mistranslations of the words sheol, hades, and gehenna. The Hebrew word sheol and the Greek equivalent hades were general terms for the afterlife and not a place of eternal punishment. King James scholars translated sheol half the time as grave and the rest of the time as hell or the pit. The
Cambridge Bible Dictionary tells us that the Hebrew sheol corresponds to the Greek hades and "signifies the abode of departed spirits... or the underworld. It has been often held, both in Jewish and Christian churches, that Hades consists of two parts, Paradise (q.v.) and Gehenna (q.v.), one the abode of the blessed and the other of the lost. 'Gehenna' or 'Gehenna of fire', is the Greek equivalent of the 'valley of Hinnom', a deep glen south of Jerusalem, where the idolatrous Jews offered their children to Moloch, 2 Chron. 28:3; 33:6; Jer. 7:31; 19:2-6. It was afterwards used as a place for burning the refuse of the city, 2 Kin. 23:10, and in that way became symbolical of the place of torment, Matt. 5:22, 29, 30; 10:28; 18:9; 23:15, 33; Mark 9:43, 45, 47; Luke 12:5; Jam. 3:6. All language about hell-fire is probably due to the impression produced on men's minds by the sight of this ceaseless burning." (
Cambridge Bible Dictionary, Hell, p. 50: see also
Teachings, p. 310;
History of the Church, 5:425)
Modern LDS authorities differentiate between the spirit world hell and the "lake of fire" hell (
Mormon Doctrine, pp. 349-351). That there is a difference is made clear in Revelation 20:13-14 where death and the spirit world hell are delivered up to be judged. Those from this temporary hell who are condemned are then "cast into the lake of fire" (Rev. 20:14), a place where the devil and his servants reside in eternity (Rev. 20:10). 2 Nephi 9:16 informs us that the torment of this hell is "as" a lake of fire and brimstone and has no end.
Some Christians teach that Matthew 25:46, John 3:36, Revelation 14:10-11, and 20:10-15 prove that hell is a place of everlasting punishment and torment in which all the wicked will suffer throughout eternity. Although Mormons believe in a place of everlasting punishment where some will reign with the devil and his angels in eternity (D&C 76:43-44), they also believe that this place is reserved for exceedingly few "who deny the Son after the Father has revealed him" (D&C 76:43). These are commonly referred to by Latter-day Saints as sons of perdition (Matt. 12:31-32; Heb. 6:4-8; D&C 76:31-39;
Mormon Doctrine- Sons of Perdition).
J. N. D. Kelly indicates that Origin was satisfied that hell was not eternal but must one day come to an end. (
Early Christian Doctrines, p.473 citing
C. Cels. 3, 79; 6, 26; in
Ierem. hom. 19, 4)
Scriptures such as Psalms 16:10; 86:13; Job 33:27-30; and Acts 2:31 provide proof that the torment of hades or sheol is not eternal since the prisoners there may be redeemed from this punishment to receive a lesser kingdom of glory (D&C 76:81-89). Brother McConkie summarizes the LDS view of hell: "Thus, for those who are heirs of some salvation, which includes all but the sons of perdition (D&C 76:44), hell has an end, but for those who have wholly given themselves over to satanic purposes there is no redemption from the consuming fires and torment of conscience. They go on forever in the hell that is prepared for them" (
Mormon Doctrine - Hell, p. 351; see the remainder of this article for further information; see also
Answers to Gospel Questions, 2:208-210).
As to the Book of Mormon, let me answer the following questions you asked or inferred:
WHY DOES THE BOOK OF MORMON BORROW EXTENSIVELY FROM THE BIBLE AND WHY ARE SO MANY QUOTES FROM ISAIAH IDENTICAL TO THE KING JAMES VERSION?
Some Christians today question the need for so many similar verses in both the Book of Mormon and the Bible. They often assert that many Book of Mormon verses were copied from the King James Bible making it a fraud. While this might appear to be true to the casual Book of Mormon reader, a closer look at these duplicate texts actually provides us an additional witness of the Book of Mormon's authenticity.
The 21 chapters of Isaiah which are quoted (Chapters 2-14, 29, and 48-54) either partially or completely, represent about one-third of the book of Isaiah, but less than two and one-half percent of the total Book of Mormon. We also find that more than half of all verses quoted from Isaiah (234 of 433) differ from the King James version available to Joseph Smith (see Book of Mormon note to 2 Nephi 12:2). The Book of Mormon apparently follows the King James (Masoretic) text when it conveys the original meaning. We often find differences in Book of Mormon Isaiah texts where modern texts disagree (see also Vestal and Wallace,
Firm Foundation of Mormonism, pp. 70-72). One verse (2 Nephi 12:16), is not only different but adds a completely new phrase: "And upon all the ships of the sea.” This non-King James addition agrees with the Greek (Septuagint) version of the Bible, which had not been translated into English in Joseph Smith's day (Gilbert Scharff,
The Truth About the God Makers, p. 172; see also Hunter & Ferguson,
Ancient America and the Book of Mormon, pp. 100-102; Hugh Nibley,
Since Cumorah, pp. 129-143). It is also significant that the chapters of Isaiah actually quoted in the Book of Mormon (chapters 2-14 and 48-54) are those which modern scholars widely agree correspond closely to the original Isaiah collection and therefore would have been the most likely to have existed in Lehi's day (Ibid., pp. 142-143). Could Joseph Smith have known this? If Joseph or anyone else actually tried to plagiarize the Book of Mormon, critics have failed to show the source of the remaining 93% (when all similar texts are removed). A 100% non-biblical book of scripture wouldn't have been much more difficult to produce.
It is also interesting to note that one Bible scholar has found that the four gospels attest to the fact that Jesus Christ and the apostles consistently quoted scripture. He calculated that over "ten percent of the daily conversation of Jesus consisted of Old Testament words quoted literally" and nearly 50% of the Lord's words as quoted by John were quotations from the Old Testament (Jay P. Green Sr.,
The Interlinear Bible, Hebrew-Greek-English, p. 975).
When we consider the fact that Isaiah is the most quoted of all prophets, being more frequently quoted by Jesus, Paul, Peter, and John (in his Revelation) than any other Old Testament prophet, it should not surprise us that both the Book of Mormon and Doctrine and Covenants also quote Isaiah more than any other prophet (
LDS Bible Dictionary, p. 707). The Lord told the Nephites that "great are the words of Isaiah,” and the prophet Nephi confessed, "my soul delighteth in his words... for he verily saw my Redeemer, even as I have seen him" (2 Nephi 11:2).
It is clear that the writings of Isaiah held special significance for Jesus Christ and Nephi (see 2 Nephi 11:8, 25:5; 3 Nephi 20:11, 23:1-3). Isaiah's prophecies might also have been quoted frequently because they were largely concerned with latter-day events. Isaiah wrote about the restoration of the gospel through Joseph Smith (see Isa. 49), the gathering of Israel in the last days (Isa. 18), the coming forth of the Book of Mormon (Isa. 29), wickedness in the last days (Isa. 33), and the Savior's second coming, and the millennium (Isa. 13, 26, 27). While he also wrote about the Savior's first coming (Isa. 32:1-4) and events in his own time (Isa. 20, 23), most of what he wrote about is yet to be fulfilled (Bruce R. McConkie, Ten Keys to Understanding Isaiah,
Ensign, Oct. 1973, pp. 78-83, see also
Melchizedek Priesthood Personal Study Guide, 3, p. 26).
When one considers that New Testament writers literally quoted hundreds of Old Testament scriptures including 76 verses from Isaiah (
LDS Bible Dictionary, pp. 756-759) it should not surprise us that Book of Mormon writers did likewise. After all, these writings were part of the old world scriptures brought with them to the new world (1 Nephi 19:22-23). If the prophets of the Book of Mormon had not quoted Isaiah we might have questioned the authenticity of their words. That they did quote him extensively shows that they understood his writings as did Jesus and other apostles and prophets.
If critics are making an accusation of plagiarism then they are by the same logic indicting their own Bible. Close examination of the Old Testament reveals many passages which are copied nearly word for word including grammatical errors. Micah, who lived hundreds of years after Isaiah, prophesied word for word in Micah 4:1-3 what Isaiah prophesied in Isaiah 2:2-4 without once giving him credit (see A. Melvin McDonald, Day of Defense, p. 49). We also find the genealogy from Genesis 5:10-11, 36 repeated in 1 Chronicles, much of the history in Samuel and Kings is repeated in Chronicles, and that Isaiah 36:2 through 38:5 is the same as 2 Kings 18:17 through 20:6. Although Old Testament scripture was often quoted by Old and New Testament writers without giving credit, the Book of Mormon most often makes it clear from whom passages were quoted. There was obviously no intent to plagiarize in either case but to find fault with the Book of Mormon you must equally fault the Bible, otherwise you are using a dual standard to judge.
Paul has been cited as the most original of all New Testament writers but investigations of his epistles show that Paul often quoted from classical writers, orators, dramas, law courts, sports commentaries, and ancient religious rites. Even the well-known Pauline formula of "faith, hope, and charity,” which appears also in the Book of Mormon, has been traced to Babylonian writings (Hugh Nibley,
Since Cumorah, p. 128).
Some have also questioned the use of the name JEHOVAH in 2 Nephi 22:2 and the use of some italicized King James Version words in the Book of Mormon. It seems clear that Joseph Smith was led to translate many passages as they appear in the King James Bible and made changes specifically by exception. Use of the proper name Jehovah which is an anglicized form of the Hebrew Yahweh, was common in the Bible (Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4) and was also in common use in Joseph Smith's day (D&C 109:34, 42, 56, 68; 110:1-3; 128:9;
Teachings, pp. 220, 221, 250-251). Although the name Jehovah is of more recent origin than the original Book of Mormon plates, it does not mean this name could not properly be used in translating a more ancient Hebrew title denoting the eternal I AM. Why should Joseph Smith be criticized for using the same name that King James scholars used?
When considering the italicized King James words found in Isaiah passages and at times also in the Book of Mormon (though in normal print), we should first understand their significance. These words were inserted by scholars for clarification of the meaning in the English translation but were not in the original Hebrew text. As was stated earlier, Joseph Smith apparently made changes to Isaiah and other passages with biblical parallels only by exception (i.e. where clarification was needed) though witnesses and internal evidence indicate that Joseph Smith did not have a Bible available to him (
Review of Books on the Book of Mormon, vol. 5, p. 51; vol. 6, pp. 100-101, 127-130). It only stands to reason that Joseph Smith would not remove or change King James words which clarify the meaning unless they were misleading or in error. Examples of this are found in 2 Nephi 12:2 (compare Isa. 2:2); 2 Nephi 12:6 (Isa. 12:6); 2 Nephi 12:12-14 (Isa. 2:12-14); and 2 Nephi 12:20 (Isa. 2:20). We should note that in the first chapter where Book of Mormon passages parallel Isaiah's record (Isa. 2), 8 verses contained italicized words and Joseph modified 6 of them. The two verses left unchanged would have been confusing without the italicized words they included. Although these passages may not be representative of all Isaiah passages, the types of changes cited above are. Indeed, Book of Mormon chapter summaries encourage the reader to compare the related Isaiah passages. When this is done without bias, the changes found in the Nephite record testify to the authenticity of this work and the inspiration involved in its production. The reader is encouraged to make this comparison noting especially the italicized words and then challenge critics to do likewise. See also
http://bycommonconsent.com/2007/10/13/kjv-italics/
ARE THERE ANY SCIENTIFIC OR HISTORIC PROOFS OF THE AUTHENTICITY OF THE BOOK OF MORMON?
Many critics of the Church claim that the Book of Mormon fails many scientific and historic tests which should validate its trustworthiness. A number of anachronisms in the Book of Mormon are often cited in support of the assertion that the book is a fraud. We can not ignore the fact that just as Christianity in general, stands or falls on the reality of the resurrection, Mormonism stands or falls on the authenticity of the Book of Mormon (Nov 1986
Ensign, p. 6). Either Joseph Smith has perpetrated the greatest religious hoax in history or he was a prophet of God and the Book of Mormon is truly the word of God. There are no other alternatives. If it is a hoax it should be easy to tell and if it is "of God" that should be verifiable also (see Orson Pratt,
The Restoration of All Things, p. 86). What our Christian friends fail to realize is that scientific and historic scholarship can never provide definitive answers about the "things of God.” As the scriptures tell us, "the things of God knoweth no man, but [by] the Spirit of God" (1 Cor. 2:11). Intellectual proofs may reassure us but it is the Spirit of the Holy Ghost which convinces us beyond any doubt. Just to set the record straight let's consider some of the scientific and historic tests which are cited or patently ignored by our critics.
The Book of Mormon was often ridiculed in Joseph Smith's day by scientists and scholars for what many considered to be obvious blunders. The mention of white skinned races, horses, wheels, steel, glass, cement, silk, barley, and metal plates in pre-Columbian America was identified as the product of an unschooled farm boy's imagination. At that time the existence of these items among the early inhabitants of the Americas was widely held to be scientifically unsupportable. Since that day some of these criticisms have been quieted but many still persist if only among the uninformed. Although archaeology is verifying the early existence of most of the above mentioned anachronisms, further research is still needed. Archaeologists have excavated less than 1% of all known ancient sites of the Book of Mormon period (Vestal and Wallace,
The Firm Foundation of Mormonism, p. 103) so there is much yet to be learned by scientific means in this area.
As a detailed discussion of all pertinent scientific and historic discoveries is not possible in this text, only a summary of references and findings will be given in this response. Those who require more information are encouraged to read the references which follow.
ANACHRONISMS
1. Iron and Steel (2 Nephi 5:15, 1 Nephi 4:9) - The working of metals such as iron and steel is often touted as a mistake but recent discoveries indicate that such metals were indeed in use in Book of Mormon times in both the new and old world. Although the "steel" in use in that day may not have been forged in the same manner as today's steel, early historians nonetheless reported the use of a type of "steel" in antiquity in both the new and old world. - See John L. Sorenson,
An Ancient American Setting for the Book of Mormon, pp. 278-287; see also Nibley,
Since Cumorah, p. 254;
Lehi in the Desert and the World of the Jaredites, pp. 210-213; Diane E. Wirth,
A Challenge to the Critics, p. 28; John L. Sorenson, FARMS Reprint,
An Evaluation of the Smithsonian Institute's statement regarding the Book of Mormon; Hunter and Ferguson,
Ancient America and the Book of Mormon, pp. 263-4, 276-277; Michael T. Griffith,
Refuting the Critics, p. 45.
2. Silk (Alma 1:29, Ether 9:17) - Although Chinese silk was probably not used in ancient America other silky fabrics made with western materials were woven in the new world - Diane E. Wirth,
A Challenge to the Critics, p. 28; see also Nibley,
Lehi in the Desert and the World of the Jaredites, p. 216; John W. Welch,
Reexploring the Book of Mormon, pp. 162-164.
3. Glass (Ether 3:1) - Glass was known in the ancient world prior to 3000 B.C. (Note that the Book of Mormon mentions glass in about 2200 B.C. but only in the old world) - Nibley,
Lehi in the Desert and the World of the Jaredites, pp. 213-216; See also Diane Wirth, A Challenge to the Critics, p. 28.
4. Horses (1 Nephi 18:25, etc.) and Elephants (Ether 9:19) - The existence of pre-Columbian animals such as the horse and elephant, while still being debated by experts, seems more and more probable. The remains of horses and mammoths dating from Book of Mormon times have been found in Florida, Mexico, and the Yucatan Peninsula. - John L. Sorenson,
An Ancient American Setting for the Book of Mormon, pp. 288-299; See also Nibley,
Since Cumorah, pp. 256-7;
Lehi in the Desert and the World of the Jaredites, pp. 216-221; Jack West,
Trial of the Stick of Joseph, pp. 94-95; Wirth,
A Challenge to the Critics, pp. 50-56; Daniel H. Ludlow,
A Companion to Your Study of the Book of Mormon, p. 117 as quoted in
Book of Mormon Student Manual, p. 46; Hunter and Ferguson,
Ancient America and the Book of Mormon, pp. 312-314; Welch,
Reexploring the Book of Mormon, pp. 98-100.
5. Bees (Ether 2:3) - Some critics assert that the Book of Mormon places bees in America at about 2000 B.C. but all references to bees or honey in the Book of Mormon belong to the old world. The Jaredites carried hives of bees from Babel into the wilderness but they were apparently not taken on their ships (Ether 6:4). The existence of the honey bee at this early period in the old world is attested to by the Bible (Ex. 3:8; Deut. 1:44; Jud. 14:8). Since there is no mention in the Book of Mormon of bees in the New World this is really a non-issue, but findings do indicate that bees were in America at a very early date. - Nibley,
Lehi in the Desert and the World of the Jaredites, pp. 184-189; See also Gilbert W. Scharffs,
The Truth about the God Makers, p. 174; Diane E. Wirth,
A Challenge to the Critics, pp. 56-57.
6. Cement (Helaman 3:7-11) - The mention of the use of cement in the Book of Mormon was initially thought to be a gross error on Joseph Smith's part but more recent findings reveal that ancient Americans did use cement, concrete, and gypsum in their roads and buildings. - Nibley,
Since Cumorah, p. 254; West,
The Trial of the Stick of Joseph, pp. 86-88;
Book of Mormon Student Manual, pp. 354-355; Welch,
Reexploring the Book of Mormon, pp. 212-214; Hunter and Ferguson,
Ancient America and the Book of Mormon, pp. 261-263, 269.
7. Wheels (Jarom 8; 3 Nephi 3:22) - It is clear that the ancient Americans knew the wheel. Sixty examples of wheeled objects have been found. One of these, a child's toy with four little stone wheels was unearthed in a Mexico City excavation and large nine-foot diameter stone wheels have been found in Bolivia - West,
The Trial of the Stick of Joseph, pp. 92-94; Small and large stone wheels are pictured in the
Book of Mormon Student Manual, p. 56, 187; Wirth,
A Challenge to the Critics, pp. 58-64; Hunter and Ferguson,
Ancient America and the Book of Mormon, pp. 259-261; Michael T. Griffith,
Refuting the Critics, pp. 56-57.
8. Money (Alma 11:1-20) - Some have mistakenly assumed that Alma 11 describes a coinage system when in fact the word coin does not appear in the Book of Mormon text (The word "coinage" in the chapter heading was added by a l9th century editor). The system described is based on fractional measurements of grain (Alma 11:7) and proportionate weights of metal. Both the grain standard and the exact proportions cited in the Book of Mormon (1, 2, 4, 7) correspond very closely with an ancient but extremely practical Egyptian monetary system - Vestal and Wallace,
The Firm Foundation of Mormonism, pp. 93-98; Nibley,
Since Cumorah, pp. 255-256; Sorenson,
An Ancient American Setting for the Book of Mormon, pp. 232-233; Diane E. Wirth,
A Challenge to the Critics, pp. 46-48; Michael T. Griffith,
Refuting the Critics, p. 60.
9. Barley (Alma 11:7, 15) - Many experts have claimed that barley did not exist in ancient America, however, barley has been found at a Phoenix, Arizona Hohokam site dating from 300 B.C.. Barley was found in abundance at that site and was found to have been grown domestically - Wirth,
A Challenge to the Critics, p. 27; December 1984 FARMS Update - Barley in Ancient America; Welch,
Reexploring the Book of Mormon, pp. 130-132; Hunter and Ferguson,
Ancient America and the Book of Mormon, pp. 303-308; Sorenson,
Ancient American Setting for the Book of Mormon, p. 184.
10. Israelites inhabited pre-Columbian America (1 Nephi 5:14; 6:2) - Though anthropologists are still arguing the presence of Israelites in ancient America, there is abundant proof of the existence of white skinned races among the ancestors of Indian tribes of Central and South America. To this day many paintings in the temples at Bonampak and Chichen Itza, terracotta pottery and sculptures depict white skinned, bearded Caucasian and Semitic-appearing people. Bearded figures were depicted frequently in bas reliefs, sculptures, and terra cotta portraits until 385 A.D. even though Indians today do not grow beards. The sudden disappearance of this characteristic matches exactly the Book of Mormon history's dating of the Nephite decline. Could this be coincidence? - Diane E. Wirth, A Challenge to the Critics, pp. 24-36, 115-132; see also Hugh Nibley,
Since Cumorah, p. 246; Jack West,
The Trial of the Stick of Joseph, p. 108; John Sorenson,
An Ancient American Setting for the Book of Mormon, pp. 81-91; Hunter,
Archaeology and the Book of Mormon, pp. 25-33, 46-57, 182-282; Hunter and Ferguson,
Ancient America and the Book of Mormon, p. 240-256; Michael T. Griffith,
Refuting the Critics, pp. 50-51.
11. Metal plates - Joseph Smith was ridiculed by many because he claimed to have translated the Book of Mormon from gold plates. In addition, Book of Mormon prophets described other old world writings on metal plates (1 Nephi 3; 19:1; Mosiah 8:9). Since that day more than 60 plates of gold, silver, brass, and other metals have been found dating to as early as 3000 B.C. and as late as the 8th century A.D. - See Mark E. Peterson,
Those Gold Plates!, pp. 4-5, 10-32; Vestal and Wallace,
The Firm Foundation of Mormonism, p. 106; Diane E. Wirth,
A Challenge to the Critics; pp. 37-45; Michael T. Griffith,
Refuting the Critics, p. 46.
12. Stone boxes - Stone boxes like the one which Joseph Smith described (Jos. Smith-Hist. 1:51-52) though virtually unknown in that day, have since been found in both the new and old world. To date, over 50 stone boxes have been found in Mesoamerica. One box found near a temple in Kulkulcan, Mexico had a lid which was very similar to the one described by Joseph Smith (see Jos. Smith-Hist. 1:51) - Diane E. Wirth,
A Challenge to the Critics; pp. 43-45; Mark E. Peterson,
Those Gold Plates!, pp. 26-27.
OTHER EVIDENCES
1. Tree of Life - The tree of life symbol found in the Book of Mormon (1 Nephi 7, 11; 2 Nephi 2:15; Alma 5:34, 62; etc.) has been depicted in bas reliefs throughout the new world. One of these (Izapa Stella #5) has been found to agree in over one hundred details with Lehi's vision of the tree of life. Surprisingly, many of the hundreds of tree of life symbols combine the form of the cross with the tree - Vestal and Wallace,
The Firm Foundation of Mormonism, pp. 120-122; Diane E. Wirth,
A Challenge to the Critics, pp. 69-75; Warren and Ferguson,
The Messiah in Ancient America, pp. 71-111; Hunter and Ferguson,
Ancient America and the Book of Mormon, pp. 213-214.
2. Language - Evidence of both Hebrew and Egyptian cultures is found throughout the Book of Mormon (1 Nephi 1:2; Mosiah 1:4; Mormon 9:34). Hebrews idioms, grammar, and names are found throughout the text but, at the same time, distinctly Egyptian names and cultural traits may also be found there. This Egyptian influence is further substantiated by Mesoamerican pyramids and inscriptions discovered after Joseph Smith's day - Sorenson and Thorn,
Rediscovering the Book of Mormon, pp. 77-91; Vestal and Wallace,
The Firm Foundation of Mormonism, pp. 173-179, Diane E. Wirth,
A Challenge to the Critics, pp. 76-89, Jack West,
The Trial of the Stick of Joseph, pp. 83-86; Hugh Nibley,
Lehi in the Desert and the World of the Jaredite, pp. 13-17;
Book of Mormon Student Manual, p. 42; Welch,
Reexploring the Book of Mormon, pp. 183-185; Hunter and Ferguson,
Ancient America and the Book of Mormon, pp. 264-268; Michael T. Griffith,
Refuting the Critics, pp. 40-42, 73-74.
3. Ancient writing patterns - Several different characteristics of ancient writings have recently been identified for the first time. These include the colophon which was often used in Egyptian compositions and chiasmus which is a distinctly Hebraic literary form. Both are found in the Book of Mormon despite the fact that these characteristics were unknown in Joseph Smith's day.
a. The colophon is essentially a writer's preface which follows a fixed pattern. It most often includes the writer's name, background, qualifications for writing, and a summary of the text. At times, the text is also concluded with a similar pattern. Colophons are found throughout the Book of Mormon - Sorenson and Thorn,
Rediscovering the Book of Mormon, pp. 32-37; Hugh Nibley,
Lehi in the Desert and the World of the Jaredites, pp. 17-20; Vestal and Wallace,
The Firm Foundation of Mormonism, p. 147; Welch,
Reexploring the Book of Mormon, pp. 13-16.
b. Chiasmus is an ancient literary form which resembles poetry. Instead of repeating sounds or following a rhyming pattern, chiasmus repeats ideas or words in a systematic pattern which reverses at its center point. Many examples of chiasmus have been identified in the Hebrew Bible but the Book of Mormon contains some of the most complex examples of chiasmus known today. Alma's chiasm in Alma 36 is made up of 17 elements with all but the center element repeated twice - Sorenson and Thorn,
Rediscovering the Book of Mormon, pp. 114-131; Vestal and Wallace,
The Firm Foundation of Mormonism, pp. 155-170;
Book of Mormon Authorship, pp. 33-52; Diane E. Wirth,
A Challenge to the Critics, pp. 94-99; Welch,
Reexploring the Book of Mormon, pp. 230-235.
4. Writing styles - A number of scientific tests have been devised to examine the authenticity of the Book of Mormon. Two tests which deal with writing styles have produced some exciting yet largely ignored results which our critics cannot explain. A new computer assisted analysis technique referred to as "stylometry" or more commonly "wordprint" analysis was developed to identify an author's writing style much like a fingerprint or voiceprint is used to identify an individual. Although wordprint analyses identifying the usage rate of non-contextual words have produced the best authorship identification, total new word usage rates have also produced significant results and will be addressed.
Non-contextual words used in wordprint analysis are the filler words such as prepositions and conjunctions which are repeated subconsciously as a result of habit patterns developed in our early life. Although the conscious features of a given author's style might be imitated, the subconscious features cannot. Analysis indicates that an author's wordprint style remains consistent despite the passage of time, change of subject matter, or literary form. Most importantly, the value of a wordprint analysis is apparently retained where a literal translation has been made (Welch,
Reexploring the Book of Mormon, pp. 221-226). Wordprint studies to determine authorship have included the examination of letters, biblical books, ancient Greek works, and more recently the technique was applied to the Book of Mormon. In a 1979 report, Wayne Larsen and Alvin Rencher showed that the Book of Mormon text contained more than 20 distinct wordprint styles which were internally consistent with the authors identified in the text. Even more surprising to our critics was the fact that none of the Book of Mormon wordprint styles matched Joseph Smith's own style or that of any other suggested nineteenth-century author (See
Book of Mormon Authorship, pp. 157-188). Despite the fact that Joseph Smith's own wordprint style is not found in the Book of Mormon, a consistently limited working vocabulary, similar to that of Joseph Smith's, is found throughout the book (See John L. Hilton's F.A.R.M.S. paper entitled
Book of Mormon "Wordprint" Measurement using "Wraparound" Block Counting).
The rate at which new words are introduced throughout the Book of Mormon is consistently low while individual wordprint styles vary consistently throughout the book according to the textually identified author. The only reasonably acceptable explanation for these two statistically observable results is that "the Book of Mormon is a continuous literal translation of non-English writings by different original authors, expressed by a literal translator using a restricted English vocabulary" (Ibid.). In addition, the conclusion that Joseph Smith or any contemporary could have authored the Book of Mormon is scientifically indefensible in light of the findings mentioned above. When coupled with the internal writing patterns and Egyptian and Hebrew characteristics mentioned earlier, the only rational conclusion that can be reached is that the Book of Mormon was not the product of any nineteenth-century author's imagination. It can only be what Joseph Smith claimed it to be: a translation of an ancient record written by men familiar with both Hebrew and Egyptian language characteristics. Additional information on wordprints may be found in Robert L. Hamson,
The Signature of God; Robert and Rosemary Brown,
They Lie in Wait to Deceive, vol. 2, chap. 9;
Sunstone Magazine, vol. 6, num. 2, pp. 15-26; and
BYU Studies, Spring 1980, p. 225ff.
5. Migration Routes - Some people both in and out of the LDS Church have erroneously assumed that the Book of Mormon is the history of all pre-Columbian civilizations in the western hemisphere. In reality it is a religious account of three groups that came to the Americas prior to 589 B.C.. Undoubtedly there were other groups which came to the new world at other times and by other routes but these are not mentioned in the Book of Mormon narrative. The primary group described in the Book of Mormon is that of Lehi the prophet. Dr. Eugene England has made a detailed comparison of this group's Arabian journey with modern geographical features. His study revealed no contradictions and numerous correspondences. In fact, more than twenty significant geographical details described in the Book of Mormon, but unknown in Joseph Smith's day, serve as evidence that it is indeed an ancient document, written from firsthand information (Noel B. Reynolds, ed.,
Book of Mormon Authorship, p. 143; see also Scharffs,
The Truth about the God Makers, pp. 130-132; Michael T. Griffith,
Refuting the Critics, pp. 44-45).
The theory that the American Indian is basically Mongoloid and came to the Americas via the Bearing Strait is widely accepted today. Diane Wirth has observed that "blood types of the American Indians do not correspond to those of East Asian peoples.... In fact, a more plausible theory is that their ancestors came by sea, from non-Mongoloid parts of the old world. Blood types are genetically inherited and passed from father to son, from one generation to the next. Among Asians, blood types A and B are common; among American Indians blood type O predominates. Except for the Eskimos, and some Athapascan groups such as the Apache and the Navajo, blood group B is virtually nonexistent among American Indians throughout North, Middle, and South America. In essence what we have is a chain of interrelated populations which cannot be regarded as typical Mongoloids. Artifacts found in the Bearing Strait suggest the influence of a rather small number of Asians - far below any number that would have been needed to produce the large populace which existed." (Diane E. Wirth,
A Challenge to the Critics, p. 25; see also Hugh Nibley,
Since Cumorah, p. 246; Michael T. Griffith,
Refuting the Critics, pp. 48-49)
Jack West cites several legends recorded by great historians which further substantiate the Book of Mormon account. These legends describe migrations soon after the dispersion of the human family in which several different groups came "through the sea" (Jack H. West, The
Trial of the Stick of Joseph, pp. 69-75; see also Vestal and Wallace,
The Firm Foundation of Mormonism, pp. 110-115)
6. Indian legends - Indian legends not only affirm the Book of Mormon account of various groups coming to the Americas by ship but they affirm beliefs in many biblical teachings. Legends concerning the creation, the great flood, the closed ark, the high tower, the confusion of languages, as well as beliefs concerning fasting and baptism have been documented by researchers (Milton R. Hunter and Thomas S. Ferguson,
Ancient America and the Book of Mormon, pp. 18-35, 89-93, 203, 219. One of the virtually universal beliefs found among Indian tribes of both North and South America concerns a white, bearded God who visited their ancestors. They record that at the end of his visit, he left a promise that he would return one day. These legends are well documented in a book entitled
He Walked the Americas by L. Taylor Hansen.
One North American legend describes the childhood of this "white God.” It says, "He told them that he was born across the ocean, in a land where all men were bearded. In this land he was born of a virgin on a night when a bright star came out of the heavens and stood over his city. Here, too, the heavens opened and down came winged beings singing chants of exquisite beauty." (
He Walked the Americas, p. 48)
Other legends speak of the priesthood he established with his 12 disciples, the changes he made in their temple worship, the prayers he spoke, the miracles he did, and even the marks in his hands received in the land of his birth when he was nailed to a cross (Ibid., p. 150-153; see also Mark E. Peterson,
Those Gold Plates!, pp. 78-88; Warren and Ferguson,
The Messiah in Ancient America, pp. 1-28; Wirth,
A Challenge to the Critics, pp. 133-147; West,
The Trial of the Stick of Joseph, pp. 81-83; and Hunter,
Archaeology and the Book of Mormon, pp. 29-33, 39-45, 89-92; Hunter and Ferguson,
Ancient America and the Book of Mormon, pp. 195-222).
7. Modern Witnesses - In addition to the ancient historical accounts found among Indian tribes of North and South America, we have testimonies of many modern witnesses of the authenticity of the Book of Mormon. Besides Joseph Smith, there were eleven other men who saw and handled the plates from which the Book of Mormon was translated. Three of these men saw the angel who brought the plates and heard a voice from heaven declaring that the translation had been done by the gift and power of God and was true. Eight of the witnesses viewed the plates and the unusual characters engraven upon them and were allowed to "heft" the plates. All eleven men signed sworn legal affidavits attesting to these events as firsthand witnesses and despite persecution, attempts to discredit their testimonies, and even the excommunication of some, these witnesses never denied their testimonies of these events. Anti-Mormon critics have often attempted to prove otherwise but available records lend no support to these assertions. The dying words of the three witnesses leave no doubt that Joseph Smith's account of the origin of the Book of Mormon was true (Richard Lloyd Anderson,
Investigating the Book of Mormon Witnesses). To these accounts, we could also add the testimonies of friends and relatives who took part in these events (see
Ensign article, Feb 89, p. 36 and Jul 92, pp. 53-55).
The Bible affirms that "In the mouth of two or three witnesses shall every word be established" (2 Cor. 13:1). No other revelation from God is attested to by so many modern witnesses and has been reaffirmed personally by the Father and Son (D&C 1:29-30; 17:6; Testimony of the Three Witnesses in the Book of Mormon). We should not ignore this veritable "cloud of witnesses" (Heb. 12:1) but should heed the words of the prophets and look unto Christ and his word as contained in the Bible (Heb. 12:2) and the Book of Mormon (2 Nephi 2:28; 25:24-26).
Although the above historical and scientific details may affirm our testimony of the truthfulness of the Book of Mormon, they cannot by themselves produce a complete testimony. The only way to gain a lasting testimony is through the confirmation of the Spirit. I hope you’ll do that though I suspect you will not.
Our FairMormon web site treats all the accusations you made about the Book of Mormon and many more. To save space I’ll just refer you to some of our web pages:
http://en.fairmormon.org/Book_of_Mormon/Anachronisms
http://en.fairmormon.org/Book_of_Mor...hronisms/Items
http://en.fairmormon.org/Book_of_Mor...Animals/Cattle
http://en.fairmormon.org/Book_of_Mor...Deutero-Isaiah
Michael Hickenbotham
FairMormon Volunteer
