FAIR is a non-profit organization dedicated to providing well-documented answers to criticisms of the doctrine, practice, and history of The Church of Jesus Christ of Latter-day Saints.
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Mormon ordinances: Difference between revisions
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Revision as of 04:54, 26 March 2014
Latter-day Saint (Mormon) ordinances
Topics
Baptism
Baptism
- Essential for salvation—
Brief Summary: It is claimed that Mormon insistence on baptism as an essential ordinance of salvation is "unChristian" or "unbiblical." (Click here for full article)∗ ∗ ∗ - Baptism for the dead—
Brief Summary: There is considerable evidence that some early Christians and some Jewish groups performed proxy ordinance work for the salvation of the dead. The most obvious of these is 1 Cor. 15:29: "Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?" Attempts to shrug this off as a reference by Paul to a practice he does not condone but only uses to support the doctrine of the resurrection are indefensible. Paul's statement makes no sense unless the practice was valid and the saints in Corinth knew it. (Click here for full article)∗ ∗ ∗ - Refusing baptisms for the dead—
Brief Summary: I don't want proxy baptisms or other LDS temple work performed for my deceased family. What can I do to "undo" such baptisms and temple work? In the case of individuals who have recently died, members are encouraged to be considerate of the feelings of the closest living relatives: "If the person was born within the last ninety-five years, obtain permission for the ordinances from the person’s closest living relative. This relative often wishes to receive the ordinances in behalf of the deceased or designate someone to receive them. In some instances, the relative may wish to postpone the performance of the ordinances. Also, be aware that acting in conflict with the wishes of the closest living relative can result in bad feelings toward you and the Church." There is no ceremony for "undoing" a proxy baptism for the dead. (Click here for full article)∗ ∗ ∗
- Refusing baptisms for the dead—
- Book of Mormon textual changes: "or out of the waters of baptism"—
Brief Summary: The phrase "or out of the waters of baptism" was added to the 1840 edition of the Book of Mormon by Joseph Smith. It is thought that this simply recommends a prophetic commentary on Joseph Smith's part describing the proper interpretation of the phrase "waters of Judah." It is not regarded as an error, or likely part of the original Book of Mormon plates' text. (Click here for full article)∗ ∗ ∗
- Essential for salvation—
Endowment
Endowment
- Adam-God and the "Lecture at the Veil"—
Brief Summary: Was "Adam-God" ever taught as part of the temple endowment ceremony? I've read about something called "the lecture at the veil" that was supposedly in the endowment at one time. (Click here for full article)∗ ∗ ∗ - Changes—
Brief Summary: Latter-day Saints believe that the Temple endowment is an eternal ordinance that Joseph Smith received by revelation from God. Why, then, have changes been made to it several times since it was first revealed? God’s directives and how He deals with His people may vary according to His people’s understanding and needs. God doesn’t tell everyone to build an ark and wait for a flood. Changes sometimes occur as a result of God dealing with His children according to their changing circumstances. (Click here for full article)∗ ∗ ∗ - Freemasonry—
Brief Summary: Some critics of Mormonism see similarities between the rites of Freemasonry and LDS temple ceremonies and assume that since Joseph Smith was initiated as a Freemason shortly before he introduced the Nauvoo-style endowment he must have plagiarized elements of the Masonic rituals. This viewpoint leads them, in turn, to conclude that the LDS endowment is nothing but a variant form of Masonic initiation and therefore not from a divine source. (Click here for full article)∗ ∗ ∗ - All Seeing Eye—
Brief Summary: The claim is sometimes made by critics that since the All-Seeing Eye of God is displayed on the exterior and interior of the Salt Lake Temple[1] and the All-Seeing Eye is an emblem utilized by the Freemasons then the Mormon usage must be an indication of a connection between Mormon temples and Freemasonry. (Click here for full article)∗ ∗ ∗
- All Seeing Eye—
- Oath of vengeance—
Brief Summary: In nearly every anti-Mormon discussion of the temple, critics raise the issue of the "oath of vengeance" that existed during the 19th century and very early 20th century. These critics often misstate the nature of the oath and try to use its presence in the early temple endowment as evidence that the LDS temple ceremonies are ungodly, violent, and immoral. (Click here for full article)∗ ∗ ∗ - Penalties—
Brief Summary: Critics point out that a former version of the endowment used to contain mention of various "penalties" associated with the breaking of the temple covenants. They use this fact to claim that the temple encouraged violence or vengeance against those who violated its covenants, or that the Church sought to use fear to motivate members to keep their covenants, however, critics misrepresent this part of the temple ceremony, which is relatively easy to do since members endowed since April 1990 will have had no direct experience with the penalties mentioned. (Click here for full article)∗ ∗ ∗
- Adam-God and the "Lecture at the Veil"—
Marriage
Mormonism and marriage
Jump to Subtopic:
- Temple marriage
- Social issues related to marriage among Latter-day Saints
- Issues related to divorce in Mormonism
Temple Sealings and Exaltation
Summary: There are a few related criticisms of the Latter-day Saint doctrine that temple sealing and eternal marriage are necessary for exaltation. Critics argue that this doctrine conflicts with the Bible because (1) Paul appeared to teach that remaining unmarried was preferable, (2) Jesus said that people "neither marry, nor are given in marriage" in the resurrection, and (3) requiring marriage for exaltation seems unfair to faithful members who never have the opportunity to marry.
Neither Paul nor Jesus taught that eternal marriage is impossible or unimportant, and God will ultimately provide every worthy person who lacked the opportunity for temple marriage in mortality the chance to receive all the blessings of exaltation.
Question: Is marriage essential to achieve exaltation?
There is no biblical obstacle to the doctrine of eternal marriage
Some criticize the Latter-day Saint view of marriage as essential on the following grounds:
- If marriage is essential to achieve exaltation, why did Paul say that it is good for a man not to marry? (1 Corinthians 7:1)
- Why does the Mormon Church teach that we can be married in heaven when Jesus said in Matthew 22:30 that there is no marriage in the resurrection?
- Since not all members of the Church are married, doesn't this mean there will be many otherwise good Mormons who will not be exalted?
There is no Biblical obstacle to the doctrine of eternal marriage.
- Some of Paul's statements addressed specific situations (e.g., missionaries wishing to leave their labors to be married), and some refuted false ideas in the Christian churches about avoiding marriage. There is textual evidence for the importance of marriage in the early Church, and evidence from early Fathers and the Bible that Paul was, in fact, married.
- It will be too late for weddings after the resurrection, but the state of marriage itself can exist eternally, if entered into via the Lord's way. This is supported by the details of the situation described in Matthew, and the original Greek.
Latter-day Saints do not draw their doctrine from a reading of the Bible—as in all things, they are primarily guided by modern revelation. That same revelation assures them that no worthy person who was unable to marry will be denied any blessing in the hereafter.
The critics misstate the Biblical evidence: Paul's statement is a response to a particular situation, probably regarding missionary work
In brief, the critics misstate the Biblical evidence.
- Paul does not say it is good not to marry. Paul was probably married himself. But, married or not, his advice to the Corinthians — that the unmarried remain unmarried and that the married be as if they were not married — is a response to a particular situation, probably regarding missionary work.
- Jesus' response to the Pharisees in Matt 22 says nothing about the marital status of the righteous in heaven. It responds to a particular question about an actual case that the Sadducees were using to try to trick the Savior.
The critics also misunderstand or misrepresent LDS doctrine on the necessity of marriage for salvation. Each of these points is discussed below.
Paul and "good not to marry"
The basis for the suggestion that Paul counseled against marriage and sexual relations is found in 1 Corinthians 7:1-2:
- Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman. Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.
There are several things that should be understood if one is to correctly interpret this passage and, indeed, the entire seventh chapter of Paul's letter to the Corinthians. These are:
- The statement, "it is good for a man not to touch a woman" was probably not Paul's.
- Paul may well have been married himself, but traveling in the ministry without his wife.
- Paul taught the importance of marriage in many places.
- The reason for Paul's advice to the unmarried was for an unusual and a temporary situation.
- Paul is careful to point out that this advice to remain single for the time being is not God's commandment, but was only his personal (though very wise) opinion.
- Paul is clear that marriage, not celibacy, is a requirement for church leadership.
For a detailed response, see: Further discussion of Corinthians 7
Jesus and "neither marry nor given in marriage"
Matthew 22:23-30 (or its counterparts, Mark 12:18-25 and Luke 20:27-36) is often used by critics to argue against the LDS doctrine of eternal marriage. The Sadducees, who didn't believe in the resurrection, asked the Savior about a case where one woman successively married seven brothers, each of which died leaving her to the next. They then tried to trip up Jesus by asking him whose wife she will be in the resurrection. Jesus' answer is almost identical in all three scriptural versions.
- Ye do err, not knowing the scriptures, nor the power of God. For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven. (Matthew 22:29-30)
This scripture is one of the most misunderstood scriptures in the Bible. If one is to understand it properly, one must take into account the following:
- The question that the Sadducees asked was not a hypothetical one but was based on a real case of a woman who married seven brothers in succession, and that Jesus is commenting on this particular case.
- The original Greek of this passage makes it clear that Jesus intended no statement concerning the marital status of the righteous in heaven.
- The eternal unmarried state is the state of the angels in heaven, but it is not that of the heirs of salvation.
For a detailed response, see: Further discussion of Matthew 22:23-30
Question: Will Mormons who are not married in this life be able to achieve exaltation?
People who live a worthy life but do not marry in the temples, for various reasons beyond their control, will at some time be given this opportunity
In discussing the nature of marriage for time and eternity, anti-Mormon authors McKeever and Johnson ask the following:
Although continued good works are essential, Mormonism teaches that a person must be married in the temple to have a chance at exaltation. But what happens if a person does not get married, for whatever reason, and dies single?[1]
In his article in the Encyclopedia of Mormonism, James T. Duke explains the LDS doctrine on this subject:
People who live a worthy life but do not marry in the temples, for various reasons beyond their control, which might include not marrying, not having heard the gospel, or not having a temple available so that the marriage could be sealed for eternity, will at some time be given this opportunity. Latter-day Saints believe it is their privilege and duty to perform these sacred ordinances vicariously for deceased progenitors, and for others insofar as possible.[2]
This is not a new teaching. In 1957 Joseph Fielding Smith said to the single sisters of the Church:
You good sisters, who are single and alone, do not fear that blessings are going to be withheld from you. You are not under any obligation or necessity of accepting some proposal that comes to you which is distasteful for fear you will come under condemnation. If in your hearts you feel the gospel is true and would under proper conditions receive these ordinances and sealing blessings in the temple of the Lord, and that is your faith and your hope and your desire, and that does not come to you now, the Lord will make it up, and you shall be blessed, for no blessing shall be withheld.[3]
Likewise Harold B. Lee counseled the single women of the Church:
You young women advancing in years who have not yet accepted a proposal of marriage, if you make yourselves worthy and ready to go to the House of the Lord and have faith in this sacred principle, even though the privilege of marriage dies not come to you now, the Lord will reward you in due time and no blessing will be denied you. You are not under obligation to accept a proposal from some one unworthy of you for fear you will fail of your blessings.[4]
Bruce R. McConkie also taught this principle when he wrote:
I am perfectly aware that there are people who did not have the opportunity [of celestial marriage] but who would have lived the law had the opportunity been afforded. Those individuals will be judged in the providences and mercy of a gracious God according to the intents and desires of their hearts. That is the principle of salvation and exaltation for the dead.[5]
While LDS doctrine states that Celestial marriage is necessary for exaltation with God, the doctrine also states that worthiness is more important than an ordinance, and that the worthy will be provided with all the opportunities necessary so that they do not lose their chance at any blessings. This is one of the great purposes of the LDS temple work for the dead.
Critical sources |
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Notes
- ↑ Bill McKeever and Eric Johnson, Mormonism 101. Examining the Religion of the Latter-day Saints (Grand Rapids, Michigan: Baker Books, 2000), 218-219. ( Index of claims )
- ↑ James T. Duke, "Marriage: Eternal Marriage," in Encyclopedia of Mormonism, 4 vols., edited by Daniel H. Ludlow, (Macmillan Publishing, 1992), 2:859.
- ↑ Joseph Fielding Smith, Elijah the Prophet and His Mission (Salt Lake City: Deseret Book Company, 1957), 51.
- ↑ Harold B. Lee, Youth and the Church (Salt Lake City: Deseret Book Company, 1955), 132.
- ↑ Bruce R. McConkie, "Celestial Marriage," The New Era (June 1978): 17.
Jump to Subtopic:
Jump to Subtopic:
- Divorce in the modern Church of Jesus Christ of Latter-day Saints ("Mormon")
- Mormonism and divorce in the nineteenth century
Divorce
Jump to Subtopic:
- Divorce in the modern Church of Jesus Christ of Latter-day Saints ("Mormon")
- Mormonism and divorce in the nineteenth century
Sacrament
Sacrament
- Uses water instead of wine—
Brief Summary: Why does the LDS Church use water instead of wine for its sacrament services? The Doctrine and Covenants even allows for wine to be used, despite the Word of Wisdom's prohibitions on alcohol (see DC 89:5-6). (Click here for full article)∗ ∗ ∗
- Uses water instead of wine—