Criticism of Mormonism/Books/Mormonism 101/Chapter 10

Chapter 9: D&C and Pearl of Gt Price

A FAIR Analysis of: Criticism of Mormonism/Books A work by author: Bill McKeever and Eric Johnson

Chapter 11: Grace and Works

Index of Claims in Chapter 10: The Atonement

by Edward T. Jones

In the preface of their book, Bill McKeever and Eric Johnson claim that their book is written to help meet the needs of those who "have sought a resource that compares the teachings of the Mormon leaders, both past and present, with those of the Bible." They also claim that in preparing that resource they "have purposely made an effort to not alter the meaning of any quote" and invite their readers to check out the context of any quotation which they provide, to determine its accuracy.1 They claim to have "studied this movement for a great portion of our lives," and "our experience has shown that far too many Latter-day Saints have not taken the time to do an in-depth investigation into the history and doctrines of their faith."2 They claim "the student of Mormonism still needs to carefully weigh what LDS leaders have said and are saying, since it gives us an idea of what kind of men they really are. For example, if certain LDS leaders continually make irresponsible comments, we must take that into consideration." The emphasis here is between what former LDS leaders said (i.e., nineteenth century) and what current leaders are saying (i.e., twentieth century). They make this abundantly clear when they write "the current presentation given by LDS Church leaders is much different than earlier years. When Joseph Smith began his new religious movement in 1830, there was no great effort to meld or compromise the teachings of the Mormon Church with those of nineteenth-century Christianity. Instead, early leaders prided themselves on their uniqueness and they boldly and publicly proclaimed their differences. They made little or no effort to associate with what they considered 'apostate Christendom.'3

Messers McKeever and Johnson need to understand that the rule they have established here is a two-edged sword: what the Christians said in the early days (Bible and Church Fathers) and what Christians are saying today can also be checked, and double checked, against accuracy and agreement. If the differences become apparent, can we also state that we will then have "an idea of what kind of men [modern Christian apologists] really are"? Furthermore, if certain (unnamed) LDS leaders are making irresponsible statements, then doesn't one have the obligation to determine exactly from whose viewpoint they are to be considered irresponsible: the LDS church, or mainstream Christian apologists? If they are irresponsible from the LDS standpoint, then they ought to be ignored, as not representing the true position of the LDS Church on that particular point of doctrine or practice. If they are irresponsible from the point of view of mainstream Christians, then…

Well, I guess that is what this review is really all about: to determine if the LDS position is as consistent with, or perhaps more consistent with, the Bible teachings, as those of mainstream Christianity today. McKeever and Johnson seek to emphasize 'alleged' differences between the early LDS Church leaders and those of more current venue. This amounts to a bias on their part, because they assume, and want their readers to assume, that such a difference actually exists, and that the difference is significant, that it indicates an 'apostasy' of the LDS Church from its beginning to the present day. The only way they can make this position valid however is to ignore statements from both time periods, statements which, when made, indicate that there is no such division.4 It is the observation of this reviewer that what most evangelical writers wish to see is a Mormon Systematic Theology, a volume that will give answers to all their gospel questions, and explain Mormon doctrine in a very neat and concise manner. What they fail to recognize (or choose to ignore, since they have studied the subject for so long!) is that letters written to a son-in-law do not hold the same authority within the Church as a talk given at a General Conference, which in turn does not hold the same authority as the words of canonized scripture.

This review of their chapter on the Atonement will seek to present the LDS position, not in a 'favorable' light, but in an accurate one. And that is what is needed most here: accuracy and honesty. Those who would bear false witness against another person or Church are seriously condemned by the Savior, and if Messers McKeever and Johnson have studied The Church of Jesus Christ of Latter-day Saints as thoroughly as they claim they have, then they are certainly guilty of bearing false witness. They claim that their book "is the result of our concern for those who belong to the LDS faith as well as for those Christians who want to better understand the beliefs of their Mormon friends, relatives, and neighbors."5 As this review will indicate, those friends, neighbors and relatives of the LDS Church will not have gained any real insights into the LDS faith by reading this book. Indeed, they will have been seriously misled regarding what the Latter-day Saints truly believe.

The point of their preface is to indicate that the LDS Church began as an enemy of Christianity, but has recently made an attempt to become more mainstream. They ask: "Can an individual or organization willfully deny or distort the basics of the Christian faith and still be considered Christian?" Without going into the question of what constitutes "the basics of Christian faith," much less the question of who it is who speaks authoritatively for "the Christian faith," one thing is certain: McKeever and Johnson do not speak authoritatively for either "the Christian faith" or for the LDS faith. This review seeks to determine what the proper LDS belief is regarding the Atonement of our Savior Jesus Christ. It should be indicated at the outset that if Messers McKeever and Johnson understand the Christian belief on this subject they do not exhibit such understanding; if they understand the LDS belief on that subject, then they have distorted it, often beyond recognition. Such distortion can only be considered deliberate, with malice of forethought, as they claim that in the writing of their book they have been "moved with the same compassion felt by the LDS missionaries and lay members who attempt to defend what they believe to be true." This, of course, has nothing to do with why missionaries are sent into the world; they go to proclaim the gospel of Jesus Christ, not to defend it against others' attacks. Most missionaries are totally unaware of anti-Mormon literature, at least for a month or two.6 In 1902 George Teasdale, of the Quorum of the Twelve, discussed the Great Mandate of Mark 16:15–6 to preach the gospel to all the world, teaching them to believe and be baptized. Elder Teasdale asked, and then answered, the question: to believe what? "Believe in the Lord Jesus Christ, in the atonement, in the resurrection, in holding communication with the heavens, in the spirit of revelation, in putting our trust in God, in doing good, in fulfilling our individual missions, and being in obedience to the principles of the Gospel." That is what the missionaries were expected to be teaching as they went out into the world.7 One would wish that Messers McKeever and Johnson had written a book detailing what they believe to be the true teachings of Jesus Christ, rather than an outright attack on the beliefs of others. Their approach to others' beliefs says much about their own.

Centrality of the Atonement in LDS Thought

This is the gospel which I have given unto you—that I came into the world to do the will of my Father, because my Father sent me. And my Father sent me that I might be lifted up upon the cross.8

McKeever and Johnson begin their discussion of the atonement by stating that mainstream Christians and Latter-day Christians "both accept the atonement of Christ." In thus stating it they seriously understate the position of the Church of Jesus Christ. Joseph Smith, the founding prophet, stated that "the fundamental principles of our religion are the testimony of the Apostles and Prophets, concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven; and all other things which pertain to our religion are only appendages to it." Those appendages include the gift of the Holy Ghost, power of faith, enjoyment of the spiritual gifts, restoration of the house of Israel, and the final triumph of truth.9 The atonement of our Lord and Savior Jesus Christ is the central fact of all LDS theological teaching. Almost one hundred years ago LDS historian and theologian Brigham H. Roberts wrote that the atonement

is the very heart of the Gospel from whose pulsations the streams of both spiritual and eternal physical life proceed. It is the fact which gives vitality to all things else in the Gospel. If the Atonement be not a reality then our preaching is vain; our baptisms and confirmations meaningless; the eucharist a mere mummery of words; our hope of eternal life without foundation; we are still in our sins, and we Christian men, of all men, are the most miserable. A theme that affects all this cannot fail of being important.10

In 1917 President Joseph F. Smith delivered an official statement on principles of government in the Church, which included the following statement: "A man who says he does not believe in the atoning blood of Jesus Christ who professes to be a member of the Church…but who ignores and repudiates the doctrine of the atonement… [I say that] the man who denies that truth and who persists in his unbelief is not worthy of membership in the Church."11 In 1924 General Conference Heber J. Grant, then President of the Church, stated that "any individual who does not acknowledge Jesus Christ as the Son of God, the Redeemer of the world, has no business to be associated with The Church of Jesus Christ of Latter-day Saints."12 Fourteen years later President Grant was just as emphatic: "We want it distinctly understood that we believe absolutely in Jesus Christ, that He was the Son of God, and that He did come to the earth with a divinely appointed mission to die on the cross as the Redeemer of mankind. We do not believe that He was just a 'great moral teacher,' but that He is our Redeemer."13 Elder Bruce R. McConkie has stated that the "atonement of Christ is the most basic and fundamental doctrine of the gospel."14 Speaking with reference to all who call themselves Christian, which obviously included the Latter-day Saints, Brigham Young stated that "the moment the atonement of the Savior is done away, that moment, at one sweep, the hopes of salvation entertained by the Christian world are destroyed, the foundation of their faith is taken away, and there is nothing left for them to stand upon."15 Howard W. Hunter, of the Quorum of the Twelve, taught that "nothing is more important in the entire divine plan of salvation than the atoning sacrifice of Jesus Christ. We believe that salvation comes because of the Atonement. In its absence the whole plan of creation would come to naught."16 Twenty-five years ago Elder Gordon B. Hinckley reminded the Saints that:

No member of this Church must ever forget the terrible price paid by our Redeemer who gave his life that all men might live—the agony of Gethsemane …[or] the cross, the instrument of his torture… This was the cross on which he hung and died on Golgotha's lonely summit. We cannot forget that. We must never forget it, for here our Savior, our Redeemer, the Son of God, gave himself a vicarious sacrifice for each of us.17

Elder John K. Carmack, in April 2001 General Conference, took it to a more personal level: "Christ's Atonement is the central doctrine, but of even more comfort and benefit has been how wonderfully accessible and individual His mercy and help have been to me personally."18 The significance of the atonement was also brought out by the first prophet of the restoration, Joseph Smith, who wrote regarding:

The condescension of the Father of our spirits, in providing a sacrifice for His creatures, a plan of redemption, a power of atonement, a scheme of salvation, having as its great objects, the bringing of men back into the presence of the King of heaven… The great plan of salvation is a theme which ought to occupy our strict attention, and be regarded as one of heaven's best gifts to mankind.19