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Depiction of God the Father and Jesus Christ appearing to Joseph Smith, Jr. during his First Vision (stained glass, anonymous, 1913, Museum of Church History and Art).
According to the Latter Day Saints (Mormons), Mormonism is the restoration and perfection of Christianity. However, from the standpoint of the traditional Christian faith, Mormonism significantly departs from Christianity.The Roman Catholic Church and the Orthodox Churches claim to embody apostolic, orthodox Christianity - not exclusively, but in its full and visible sense. A comparison of the LDS with "Mainstream Christianity" will imply similarities and contrasts in these institutional claims - although not all "mainstream churches" make such claims.
However, a comparison to "Mainstream Christianity" as such, is not a symmetrical comparison of institutions of religion but of the wider consensus of Trinitarian orthodoxy, as it differs from the official teachings of the LDS. Therefore, such an asymmetrical comparison contrasts two conceptions of how Christianity is defined and practiced, in broad and inclusive terms on the one hand, and specific and official teachings of the LDS on the other. This leaves less adequately addressed how Mormonism compares to the Roman Catholic Church, Eastern Orthodoxy, or any particular institution of confessional or liberal Protestantism; but also left unaddressed is how the Church of Jesus Christ of Latter-day Saints is not representative of other, less well-known, LDS denominations.
Bruce R. McConkie expressed one LDS view when he wrote, "Mormonism is Christianity; Christianity is Mormonism; they are one and the same, they are not to be distinguished from each other in the minutest detail...". Mormon Doctrine, by Bruce McConkie, p. 513 Since its beginning in the 1820s (Joseph Smith\'s First Vision), the Latter Day Saint movement has proclaimed itself to be Christianity restored to its original authority, structure and power; teaching that the existing denominations "were believing in incorrect doctrines, and that none of them was acknowledged of God as his church and kingdom"Smith 1842a, p. 707, and "all their creeds were an abomination in his sight."Smith 1842c, p. 748 The conflicting doctrines and claims of authority of Mormonism and mainstream ChristianityThis includes, but is not limited to the modern day denominations of the Roman Catholic Church, Eastern Orthodox Church, the Anglican Communion and Trinitarian Protestantism. have been the cause of deadly conflicts in the past and still generate dismissive criticism from both sides today.For more information on historical conflicts, see History of the Latter Day Saint movement.
Latter Day Saints profess belief in the Old and New Testaments, in Jesus Christ as the Son of God and Savior, crucified as a final offering and resurrected. However, Latter Day Saints reject the ecumenical creeds and definition of the Trinity taught by the Roman Catholic Church, the Eastern Orthodox Church, the Anglican Communion, and Trinitarian Protestantism,"...they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof..." Joseph Smith History 1:18-19 and hold that the New Testament prophesied both the apostasy from the teachings of Christ and His apostles"That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition..." Thessalonians 2:2-3 as well as the restoration of all things prior to the second coming of Christ."Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began." Acts 3:19-21 In the LDS view, although traditional Christians profess belief in Christ and teach much that is true, they misunderstand important doctrines and lack "the keys of the kingdom of heaven" that were a foundational part of the primitive Christianity."And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven." Matthew 16:15-19 The LDS teach that these keys were taken from the earth with the death of the original apostles, and were restored to Joseph Smith, Jr. by those who held them,"Upon you my fellow servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth until the sons of Levi do offer again an offering unto the Lord in righteousness..." Joseph wrote: "The messenger who visited us on this occasion and conferred this priesthood upon us, said that his name was John, the same that is called John the Baptist in the New Testament, and that he acted under the direction of Peter, James and John, who held the keys of the Priesthood of Melchizedek, which Priesthood, he said, would in due time be conferred on us..." JSH 1:69,72, "And this greater priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God. Therefore, in the ordinances thereof, the power of godliness is manifest. And without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh..." Doctrine and Covenants 84:19-21 resulting in a full restoration of primitive Christianity.
Mormonism is one of numerous sects that arose during the nineteenth century, sometimes described by the term \'Restorationism\', which like others before and since have rejected traditional Christianity and the denominations that represent it. For their part, Protestants Catholic Tradition "History of the Christian Church", Philip Schaff, II. 12, § 139ff.: "Besides appealing to the Scriptures, the fathers, particularly Irenaeus and Tertullian, refer with equal confidence to the "rule of faith;" that is, the common faith of the church, as orally handed down in the unbroken succession of bishops from Christ and his apostles to their day, and above all as still living in the original apostolic churches, like those of Jerusalem, Antioch, Ephesus, and Rome ... In the substance of its doctrine this apostolic tradition agrees with the holy scriptures, and though derived, as to its form, from the oral preaching of the apostles, is really, as to its contents, one and the same with there apostolic writings. In this view the apparent contradictions of the earlier fathers, in ascribing the highest authority to both scripture and tradition in matters of faith, resolve themselves. It is one and the same gospel which the apostles preached with their lips, and then laid down in their writings, and which the church faithfully hands down by word and writing from one generation to another ... In the narrower sense, by apostolic tradition or the rule of faith was understood a doctrinal summary of Christianity, or a compend of the faith of the church.", Eastern Orthodox, On Church and Tradition, an Eastern Orthodox view, Georges Florovsky, "The function of Tradition in the Ancient Church", ¶ 1: "Ecclesiastical understanding" could not add anything to the Scripture. But it was the only means to ascertain and to disclose the true meaning of Scripture. Tradition was, in fact, the authentic interpretation of Scripture. And in this sense it was co-extensive with Scripture. Tradition was actually "Scripture rightly understood."and Roman Catholics, each with their distinctive emphases, Article Two, The Transmission of Divine Revelation, Catechism of the Catholic Church teach that the Christian faith has been passed on in the church since the time of the Twelve Apostles. Traditional Christian churches teach that the scriptural canon is closed to new revelation, which ceased with the end of the Apostolic Age. The creeds of the church, such as the Nicene creed (A.D. 325), describe the faith that has been preserved. Traditional Christians teach that this transmitted faith is the biblical doctrine, preserved by the guidance of the Holy Spirit; especially, the Eastern Orthodox and Roman Catholicism teach that this Faith is a necessary accompaniment to the Bible. By inference, any who depart from the faith preserved by the Holy Spirit cannot authentically proclaim the Gospel of reconciliation through Christ.Collect for Trinity Sunday, The Book of Common Prayer: "Almighty and everlasting God, who has given unto us your servants grace by the confession of a true faith to acknowledge the glory of the eternal trinity, and in the power of the divine majesty to worship the unity; We beseech you, that you would keep us steadfast in this faith, and evermore defend us from all adversities, who lives and reigns one God, world without end. Amen."Pentecost, Service Book: "Glory to the Father and to the Son and to the Holy Spirit, now, and ever, and unto ages of ages. Amen. O heavenly King, the Comforter, Spirit of Truth, who art in all places and fillest all things; Treasury of good things and Giver of life: Come, and take up thine abode in us, and cleanse us from every stain; and save our souls, O Good One."Athanasian Creed: Whosoever will be saved, before all things it is necessary that he hold the catholic faith; Which faith except every one do keep whole and undefiled, without doubt he shall perish everlastingly. And the Catholic faith is this: that we worship one God in Trinity, and Trinity in Unity ... . Traditional belief, especially the belief in trinitarianism and the conviction that new public revelation ended with the death of the last apostles, implies that the additional scriptures and other revelations believed by the LDS alienate them from the Christian tradition of faith.
The core, distinguishing Latter Day Saint belief is that Joseph Smith, Jr. was a prophet who, like Moses, received revelation and scripture from God.>Doctrine and Covenants 28:2 The first such revelation recorded by Smith stated that the original apostolic church was lost after a "Great Apostasy" in the early church. Smith claimed subsequent revelations instructed him to organize>Doctrine and Covenants 20 the restored church of Jesus Christ and carry it to all the earth.Doctrine and Covenants 1:11-39 Today, Latter Day Saints (commonly referred to as Mormons) believe their church has the same authority as the church established by Jesus Christ,For an LDS defense of this view, see this online book: Restoring the Ancient Church: Joseph Smith and Early Christianity by Barry Bickmore, as well as Barry\'s website: Barry Bickmore\'s Early Christianity and Mormonism page. (authority that they believe other churches lack) that successor apostles to Joseph Smith are also prophets, and that revelation is on-going.Encarta entry of "Church of Jesus Christ of Latter-day Saints": [1]BYU FAQ: [2]
Apologists for traditional Christianity argue that the beliefs unique to the LDS are incompatible with the Bible and unsupportable from either tradition or history.For more information on critical views of the LDS, see Criticism of Mormonism and Anti-Mormonism. The idea of "apostolicity" found in historical Christianity, and the belief in "apostolic succession" found especially in Catholicism, Orthodoxy and Anglicanism, expresses faith that a complete apostasy is rendered impossible by the continual presence of Christ in the church according to his promises to the apostles, "... I tell you, you are Peter, and on this rock I will build my church (ecclesia), and the gates of hell (sheol) shall not prevail against it." Matthew 16:18, and "I will not leave you as orphans; I will come to you." John 14:18. Mormons consider Matthew 16: 16-18 in fuller context, "And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it." They interpret it to be a conversation between Jesus and Peter in which Peter proclaims he knows Jesus is the son of the living God. Jesus praises Peter for receiving this knowledge through revelation from God, rather than his own reasoning. Jesus tells Peter revelation will be the rock upon which he builds his church. Apostolic Tradition, Catholic Answers. Apostolic Succession, Catholic Encyclopedia.
To both the Latter Day Saints and Traditional Christians, the point of departure distinguishing doctrines of Mormonism from Christianity is the Mormon belief that Joseph Smith, Jr. was selected by God to be His prophet and to restore the priesthood authority and doctrines of the primitive Christian church,Gordon B. Hinckley, “The Great Things Which God Has Revealed,” Ensign, May 2005, 80Thomas S. Monson, “The Prophet Joseph Smith: Teacher by Example,” Ensign, Nov. 2005, 67James E. Faust, “The Restoration of All Things,” Ensign, May 2006, 61Boyd K. Packer, “The Standard of Truth Has Been Erected,” Ensign, Nov. 2003, 24Bruce R. McConkie, “Joseph Smith—The Mighty Prophet of the Restoration,” Ensign, May 1976, 94 and the Mainstream rejection of this claim.
The founder and first prophet of The Church of Jesus Christ of Latter-day Saints, Joseph Smith Jr., stated that God, in a theophany (or "First Vision"), had indicated to him that all other Christian churches were in a state of apostasy and that he was to join none of them.Joseph Smith-History 1:19 In March 1830 the Book of Mormon was published, which Joseph Smith said was scripture that he had translated by divine power from buried golden plates delivered to him by an angel. The alleged plates are not available for validation. See Joseph Smith—History 1 for a complete record of Joseph Smith\'s account. It professed to recount a history of the Lord\'s dealings with some of the ancient inhabitants of the Western Hemisphere, including a description of their civilizations. The most significant part of this history is the appearance of Jesus after his resurrection.
Smith, along with five associates, formed the Church of Jesus Christ according to New York State law at the time.Whitmer, David (1887), written at Richmond, Missouri, An Address to All Believers in Christ By A Witness to the Divine Authenticity of the Book of Mormon, David Whitmer, <http://www.utlm.org/onlinebooks/address1.htm>, pg 22. He indicated that he was directed by God the Father and the Son, Jesus Christ, to restore the fullness of the Gospel because Christian churches had lost essential doctrines and priesthood authority that could not be recovered without a restoration. Most other Christian denominations disagreed and attempted to discredit Smith.Trustworthy History?, Search on first word "credibility"
The Latter Day Saints teach that a restoration of the church is foretold in Acts 3:19-21, and that new revelations have been given from God for the restoration of the Christian Church, in the era of Joseph Smith, Jr. and his successors.
Latter Day Saints maintain that the "rock" upon which Jesus promised to build his church (Matthew 16:16-18\'Matthew \') had reference to divine guidance and government of the Church by way of revelation to authorized ministers.LDS apostle James E. Talmage said: "Through direct revelation from God Peter knew that Jesus was the Christ; and upon revelation, as a rock of secure foundation, the Church of Christ was to be built. Though torrents should fall, floods roll, winds rage and all beat together upon that structure, it would not, could not fall, for it was founded upon a rock; and even the powers of hell would be impotent to prevail against it. By revelation alone could or can the Church of Jesus Christ be builded and maintained; and revelation of necessity implies revelators, through whom the will of God may be made known respecting His Church."(p. 362, 33rd edition) Latter Day Saints, like other Restorationists, believe that a restoration of the Primitive Church was necessary to overcome otherwise insurmountable departures from the true faith established by Jesus Christ.Doctrine and Covenants 1:30For an LDS defense of this view, see this online book: Restoring the Ancient Church: Joseph Smith and Early Christianity by Barry Bickmore, as well as Barry\'s website: Barry Bickmore\'s Early Christianity and Mormonism page. For the LDS, this apostasy (Referred to in 2Thessalonians 2:3) especially included the loss of priesthood authority.
Joseph Smith is rejected as a prophet by mainstream churches.
The Latter Day Saints hold that the sixty-six books found in the Protestant version of Bible are the Word of God.
Latter Day Saints believe the Bible to be the word of God as far as it is translated correctly,See eighth Article of Faith believing that many "plain and precious things" have been lost.1 Ne 13:28. LDS believe, as a matter of faith, that these truths were lost by omissions from the original text, poor translations, and false interpretations of certain passages. The preferred English language translation is the King James Version of the Bible.
Joseph Smith claimed a revelation concerning the Apocrypha, which stated, "There are many things contained therein that are true, and it is mostly translated correctly. There are many things contained therein that are not true, which are interpolations by the hands of men."Doctrine & Covenants 91 This would accord with the standard Protestant attitude to the apocrypha of Smith\'s day. The revelation then says that it must be understood by the Spirit, and that without the Spirit one cannot benefit from it. The LDS do not incorporate the Apocrypha in their curriculum.
Although they consider the Bible a sacred text the LDS believe that the Book of Mormon is a pre-eminent scripture. No caveat with regard to correctness of translation is make for the Book of Mormon. Joseph Smith said,
“I told the brethren that the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book”.Smith, Joseph (1950), History of the Church of Jesus Christ of Latter-day Saints, vol. 4, Salt Lake City, Utah: Deseret Book Company, p. 461
The title page of the Book of Mormon says: "And now, if there are faults they are the mistakes of men; wherefore, condemn not the things of God, that ye may be found spotless at the judgment-seat of Christ."Title page of the Book of Mormon For the LDS the Book of Mormon acts as a second independent witness "to show unto the remnant of the House of Israel what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord, that they are not cast off forever." Mormon apologist Le Grand Richards said that "If we had no Bible we would still have all the needed direction and revelation of the Lord \'to his servants the prophets\' in these latter days"Quoted in Burrell and Stafford Wright "Some Modern Faiths",Inter-Varisty Press, 1983..
For the LDS, the Book of Mormon describes a history of God\'s dealings with a people claimed to be ancient inhabitants of the Americas. Latter Day Saints also have additional books of \'canonised\' scripture: the Doctrine and Covenants and the Pearl of Great Price. The Doctrine and Covenants contains some of the revelations of modern day prophets. Each denomination of Mormonism has its own version of the Doctrine and Covenants; the different versions vary on which modern day revelations are considered canon, usually due to disagreement on the succession of the prophets. The Pearl of Great Price includes additional scriptures such as the Book of Moses and the Book of Abraham, though this set of scriptures is not accepted by every Mormon denomination.
LDS leaders from the Quorum of the Twelve Apostles have taught that General Conference talks which are "[spoken and] moved upon by the Holy Ghost shall be scripture".Doctrine and Covenants 68:4 In addition to the prophets of the Americas and the Middle East, many Mormons believe that there were also ancient prophets in other regions of the world that received revelations that resulted in additional scriptures that have been lost and may one day be forthcoming; hence the belief in continuing revelation and an open canon.
Latter Day Saints dispute the authority of post-apostolic councils, and reject their decisions as human doctrines. In his account of the First Vision, Joseph Smith, Jr. recorded the following as The Lord\'s answer to his question of which church he should join:
The Catechism of the Catholic Church says, "Christian faith cannot accept "revelations" that claim to surpass or correct the revelation of which Christ is the fulfillment, as is the case in certain non-Christian religions and also in certain recent sects which base themselves on such "revelations"."Catechism of the Catholic Church, ¶ 65-67 "The Chicago Statement on Biblical Inerrancy", a statement signed by "nearly 300 noted evangelical scholars" similarly states in the section, "Authority: Christ and the Bible": "No new revelation (as distinct from Spirit-given understanding of existing revelation) will be given until Christ comes again." http://www.bible-researcher.com/chicago1.html The Chicago Statement on Biblical Inerrancy; Authority: Christ and the Bible The traditional view holds that, the foundation of the Apostles and Prophets cannot be supplemented or replaced by new revelation such as that claimed by Joseph Smith. For example, according to the Lutheran Church, Missouri Synod in an official response to Mormonism, it is stated, "Lutherans understand the Scriptures of the biblical canon to teach that God has directed and bound all Christians to the Word of the Apostles and Prophets on which alone [the foundation] the church is built (Eph. 2:20; 2 Tim. 3:16; 2 Pet. 1:20-21) ... Thus, Lutherans reject any claim of modern revelation given to “supplement” or “add to” the Word of God ..." The Church of Jesus Christ of Latter-day Saints (Mormonism): "Lutheran Response"; by the Commission on Theology and Church Relations of the Lutheran Church, Missouri Synod; emphasis in the original; retrieved Dec 2007
While there is some disagreement over the exact limits of the canon of the Old Testament, and there is diversity in the textual traditions through which the New Testament is received, the traditional list of books accepted as Scripture has been otherwise consistent and stable for nearly two thousand years. Roman Catholics and Orthodox include the deuterocanonical books but most Protestants do not.See Books of the Bible for a table listing the differences of the canon between Catholicism, Orthodoxy, and Protestantism. See also Biblical canon for a history of the development of the canon These books are received as the canon, the norm or rule of Christian teaching, assumed to have been in use throughout the Church long before being formalised as a fixed list of books.
Catholicism and Eastern Orthodoxy teach what has been called Solo Verbo Dei ("the Word of God alone"): a \'dual source\' theology which gives veneration to both Holy Scripture and Sacred Tradition, as compatible sources of special Divine Revelation. Protestants hold that the church speaks infallibly in the Scriptures alone, and that the church only has authority to declare the Word of God according to what is written (sola scriptura). Due to historic disputes concerning doctrine that arose within the early church, church leaders settled upon the biblical canon to distinguish it from merely human writings, and ecumenical councils produced creeds that epitomize and clarify the faith of Christians.
The Latter Day Saints and traditional Christians both profess belief in "one God" in "three persons": the Father, the Son and the Holy Spirit. However Mormonism rejects the traditional dogma of the Trinity, as exemplified in the Nicene Creed and other statements.
Latter Day Saints differ from other Christians in their interpretation of \'oneness\' and in beliefs concerning the origins of the members of the Godhead .
The Book of Mormon and the Doctrine and Covenants are explicit in their assertion that all three members of the Godhead; Father, Son and Holy Ghost are "one God".Doctrine and Covenants 20:17-33, 2 Nephi 31:21 In LDS belief, the three members of the Godhead are united as the "Divine Godhead" and "Holy Trinity, comprising three physically separate and distinct individuals who together constitute the presiding council of the heavens."Apostle James E. Talmage, Jesus the Christ, p. 32 [3] The three members of the Godhead work in complete harmony in all things and are completely united in all Godly attributes, but each have unique, separate identities and physical distinctness. Apostle Jeffery R. Holland taught this principle clearly in the October 2007 General Conference:
The Godhead is a council of exalted individuals, over which the Father presides as head, with whom the other members are in complete agreement, and thus together constitute a united power. Former President and Prophet of the Church, Wilford Woodruff explained:
In Mormonism, the ultimate objective of creation is exaltation; that is, God the Father\'s objective is that we become completely one with Him just as Jesus is one with Him. Latter Day Saints believe that through Jesus Christ they become joint-heirs to inherit all that Jesus Christ inherits (Romans 8:17). In this context, they believe that they will become gods, but that Heavenly Father will always be their God and his role as the object of their worship and praise will not diminish. Apostle Boyd K. Packer explained:
The doctrine of mankind attaining godhood through the merits and mercy of Christ in Latter Day Saint theology is described most clearly in scriptures like Doctrine and Covenants 76:50-70, and Latter Day Saints believe this doctrine also has support in biblical teaching. See this article (See also Exaltation (Mormon).)
Traditional Christians view the Nicene Creed as a definitive example of Christian faith in God. The dogma defended by such creeds, Trinitarianism, teaches that there is one God, one unchangeable spirit, neither corporeal nor visible, Various statements from Christian tradition, teaching that the Trinity is one being of spirit:
eternally subsisting in three persons (or in the Greek hypostasis): the Father, the Son, and the Holy Spirit. Only God is without beginning, uncreated and the Creator of all things. The Father is the principium, the One from whom the Son is given and from whom the Spirit proceeds.See also: Eternal generation and procession. The Son, the Second Person of the Holy Trinity is the Word of the Father and eternally originates from Him; the Son is disclosed in the Incarnation by the power of Holy Spirit. The Holy Spirit proceeds from the Father, revealing Him in and through the Son who is the manifest expression of all that He is, and thus the Holy Spirit, God\'s own breath and spirit, is God made known. These three are co-eternal and co-equal; so that the Father without the Son is impossible, as the Father and Son are not apart from the Spirit; each contains the fullness of the other, and is in turn contained; so that God is a truly single and simple being (not a composite unity) subsisting in three "hypostases", three subjects and objects of mutual love.
To manifest the Father\'s glory, the Son (in whose image humanity was made) became incarnate by the power of the Holy Spirit, for humanity\'s salvation from sin. As Jesus is the son of the Virgin Mary and the incarnate Second Person of the Holy Trinity, Mary is called "blessed", "the first of the redeemed", "the Mother of God" (i.e. God-bearer) and "the type and image of the Church". Conceived as a man, Christ is the promised "seed of the woman", the descendant of David, the heir of humanity according to the promises of God, and the Son of Man. By taking flesh Jesus submitted to the "laws of nature" and the biblical Law of God, of which he, the Wisdom of God, is the author. For the salvation of the world, Jesus submitted to the penalty of sin, which is death, not on his own account but for the sake of mankind. Therefore the Father raised him up by the Holy Spirit, conquering death once and for all. Christians believe that Christ now reigns in heaven at the right hand of God the Father, until all things are subjected to him. Jesus Christ who is in Himself the reconciliation of God and Man, sent the Holy Spirit from the Father to the Church, to manifest in the Church the salvation disclosed and accomplished in Him for the sake of the whole world.
In traditional Christianity only one being is God, and humanity was created to be like Him through participation in His life, by His gift of that life.
Numerous differences appear, if one contrasts the LDS belief of the Godhead with the Trinitarian view, but an overlap of terminology adds to the controversy. Additionally a number of similar beliefs about the character of God (such as the attributes of mercy, love, kindness) compound the problem of clarifying the theological line of demarcation that exists between the two in every aspect. Ensign Magazine - an LDS view of the development of the doctrine of the Trinity This contrast becomes significant in Latter-day Saints understanding of the biblical teaching that, through the saving grace of Jesus Christ, believers participate in the onenessJohn 17:22. Retrieved on 2007-07-05. of the Son with the Father in the Holy Spirit, and become sons by adoption and "heirs of God and joint heirs with Christ".Romans 8:17. Retrieved on 2007-07-05..
Since ancient times Christians have explained the reciprocal nature of redemption through Christ, emphasising that Christ is Himself none other than God incarnate, in order to explain how, in Christ, humanity partakes of the divine nature (sometimes called theosis or deification). Because the LDS believe that God is three distinct beings, the idea that people may share in Christ\'s divine nature has led the LDS to argue that the Church at one time believed in the possibility of other divine beings. "LDS FAQ" by Jeff Lindsay.
The difference in the Latter Day Saints\' view of God shows itself in the controversy concerning the belief that God progressed from being a man who dwelt on a planet to become the glorified, perfected, omnipotent Supreme Being. Although not regarded as LDS doctrine by the President of the Church of Jesus Christ of Latter-day Saints, Gordon B. Hinckley,"I don\'t know that we teach it. I don\'t know that we emphasize it...I understand the philosophical background behind it, but I don\'t know a lot about it, and I don\'t think others know a lot about it." -Time Magazine, 8/4/97, page 56 past leaders of the church have held this view. Joseph Smith taught this in a funeral talk that has become known as the King Follett Discourse (King Follett was the individual who had died), which is frequently cited by adherents and critics for a justification of this belief.
Another point of theological contention with the LDS is a teaching concerning an exalted woman, a female counterpart to the Heavenly Father. Though there is no formal definition of this doctrine, many Latter Day Saints believe that the Heavenly Father is married to an exalted woman whom they call Heavenly Mother.[citation needed]The existence of the Heavenly Mother is referred to briefly in a single LDS Church hymn entitled "O My Father" (Hymn number 292), and it is alluded to in The Family: A Proclamation to the World, which says that each person is "a spirit son or daughter of heavenly parents." Her existence is acknowledged by many LDS Church members and leadership[citation needed], but she is rarely mentioned. Many members consider that she is held sacred by God and thus rarely mentioned to mortals.[citation needed]
While Roman Catholics, Eastern Orthodox and many Anglicans have great veneration for Mary she is not worshiped by Christians, even while they commend her faithfulness to Jesus throughout His earthly ministry. Roman Catholics have named her Mother of Heaven and Queen of Heaven.[4], [5] Latter Day Saints do not believe that Mary is the Heavenly Mother believed in by the orthodox, and recognize her as the wife of Joseph and the biological mother of Jesus Christ. The doctrine of the LDS church is that Jesus Christ was born of the virgin Mary as told by both the Bible and the Book of Mormon. Some critics of LDS conclude from quotations of LDS leaders regarding the biological paternity of Jesus Christ"The birth of the Saviour was as natural as are the births of our children; it was the result of natural action. He partook of flesh and blood—was begotten of his Father, as we were of our fathers." (Brigham Young, Journal of Discourses, v. 8, p. 115). "And Christ was born into the world as the literal Son of this Holy Being; he was born in the same personal, real, and literal sense that any mortal son is born to a mortal father. There is nothing figurative about his paternity; he was begotten, conceived and born in the normal and natural course of events,...Christ is the Son of Man, meaning that his Father (the Eternal God!) is a Holy Man." (Mormon Doctrine, by Bruce McConkie, page 742.) that Mormons believe there was some sexual relationship between Mary and God the Father. Modern LDS leaders point out that quotations from earlier LDS leaders refer only to their belief that the Son of God receives his biological paternity from God the Father, not Mary only, and do not imply any inappropriate behavior between Heavenly Father and Mary. a letter from former church president Harold B. Lee denying that God had sexual relations with Mary. LDS FAQ, by Mormon apologist Jeff Lindsay also addresses the question.
The LDS Church views God as part of the natural order, and yet infinitely above anything else in it, and therefore in complete mastery of both himself and everything else. Joseph Smith taught that "God Himself was once as we are now, and is an exalted man, and sits enthroned in yonder heavens,"See this Chapter of the Teachings of Joseph Smith manual published by the church and Latter Day Saint theology teaches that he is now in a state of Eternal Progression. Apostle Bruce R. McKonkie, in his talk entitled "The Seven Deadly Heresies" explained what is meant by this term:
There are those who say that God is progressing in knowledge and is learning new truths. This is false- utterly, totally, and completely. There is not one sliver of truth in it. It grows out of a wholly twisted and incorrect view of the King Follett Sermon and of what is meant by eternal progression. God progresses in the sense that his kingdoms increase and his dominions multiply - not in the sense that he learns new truths and discovers new laws. God is not a student. He is not a laboratory technician. He is not postulating new theories on the basis of past experiences. He has indeed graduated to that state of exaltation that consists of knowing all things and having all power. The life that God lives is named eternal life. His name, one of them, is "Eternal," using that word as a noun and not an adjective, and he uses that name to identify the type of life that he lives...Why anyone should supposed that an infinite and eternal being who has presided in our universe for almost 2,555,000,000 years, who made the sidereal heavens, whose creations are more numerous than the particles of the earth, and who is aware of the fall of every sparrow - why anyone would suppose that such a being has more to learn and new truths to discover in the laboratories of eternity is totally beyond my comprehension.Bruce R. McKonkie, The Seven Deadly Heresies
Mormonism is neutral toward scientific studies, and does not believe that science and religion can conflict. Any perceived conflicts are believed to be due to an incomplete understanding of the scientific principles, religious principles, or both.[6] [7] The LDS Church believes that miracles conform to a higher and possibly unknown law.For example, an airplane can fly not by violating the law of gravity, but by taking advantage of the law of lift. The miracle is often not the actual action, but the timing and/or circumstances of that action.For example, even if a natural explanation can be found for the parting of the Red Sea, the fact that it separated when the Israelites crossed, and then went back to normal when the Egyptian forces were crossing was a miracle. Latter-day Saint doctrine categorically rejects the notion of creation ex nihilo and rather asserts that the creation of the earth was an "organization" of eternal matter (as one would fashion a ship out of raw materials).Teachings of the Prophet Joseph Smith pp. 350-351 In a similar fashion, the raw spiritual materials of which the intelligence of the soul of man are comprised are considered (in LDS theology) to be coeternal with God, and the creation of the individual spirits of Gods children was also in this sense an organization and not a creation ex nihilo.ibid. see Joseph Fielding Smith\'s commentary at the bottom of the pages
Mainstream Christianity teaches that God is the origin of all things including the "laws of nature", and that matter is finite, created in absolute dependence upon His will for its existence. Having established his creation, God glorifies himself by the means he has created, and works through, rather than in opposition to, Nature. However, because He is incapable of contradicting Himself, God has acted at times in a way that shows "nature" to be entirely subject to his Word and Spirit, for the specific purpose of revealing his glory; examples would be what are called miracles. Traditional Christianity asserts that God sometimes reveals His glory in ways for which no explanation is possible, except because of His direct act and not by means of "laws of nature"; the three most typical examples of which are, creation from nothing by his Word and Spirit; the incarnation of the Word, the eternal Son, by the power of the Holy Spirit; and the resurrection of his Son by his Spirit.
Latter Day Saints believe in a pre-mortal existence, in which every person is literally the spirit child of God. Prior to the existence of spirits, some element of the human spirit, called intelligence, existed eternally in the same sense that God existed eternally, but in a less progressed form of energy or matter. It is in this sense that the Church teaches that man and God are co-eternal (not "co-equal", which is not a part of LDS doctrine). Within Mormonism, God is both creator and a literal, spiritual, Heavenly Father. God created the physical man, Adam, "in his own image" that His children might progress.
Regarding the afterlife, Latter Day Saints teach of a potential deification or exaltation of all of humanity who are worthy of it through the saving and redeeming power of the Savior\'s atonement.See Doctrine and Covenants 132:37Joseph Smith and Sidney Rigdon, Lectures on FaithThe oft-quoted saying (by Lorenzo Snow, a Latter Day Saint Prophet) that captures this idea is, "As man is, God once was; as God is, man may be." Simply put, this means that God was once a mortal man, and that men can become gods. However, although the view that God is an exalted man is a common LDS belief, was taught by Joseph Smith and stated in the Church magazine, The Ensign, it is not LDS doctrine. Nothing less than God is the limit of human potential, in LDS doctrine.
The LDS consider this tenet to correspond with Biblical teachings, also interpreting early orthodox Christian writings as having taught that this doctrine during the earliest periods of Christianity.Psalm 82:6 discusses people being gods and sons of God, which is quoted by Jesus in John 10:34. See also, (in this order) Psalms chapter 8 (man is made a little lower than the angels in this earthly estate), Romans chapters 8-9 (through Christ we are made heirs and joint heirs with Christ, being called children of God.), Hebrews Chapter 1-2 (Christ received by inheritance and what we can expect, being joint heirs, to receive as well. Christ is described as being above the angels in inheritance as also are "them who shall be heirs of salvation". Those who are saved have an ascendancy over the angels. In Chapter 2 Paul references Psalms 8), see also Revelation 3:22, and 21:7 (those who overcome through faith will sit down with Christ on his throne and "inherit all things". ) See also Jeff Lindsay\'s article here. See also the paper by D. Charles Pyle on the beliefs of the Christian Fathers concerning the doctrine of deification Some Mormons further note that the doctrine of theosis of the Orthodox Church is evidence that this doctrine is based on early Christian teaching.Brigham Young University (Mormon-based)
Mormons believe that a form fairly comparable to their doctrine of theosis was clearly taught in the earliest Christian fathers, if not the same.For an example of a defense of the LDS interpretation of the early church fathers, see Jeff Lindsay\'s article here. See also the LDS defense, in the paper by D. Charles Pyle on the beliefs of the Christian Fathers concerning the doctrine of deification. As the doctrine and theology went through debate, the LDS argue that they also underwent change over the centuries until it became a prevalent teaching in Nicene Christianity that in Jesus Christ Man is one with God, and those who are joined to Christ share in this unity; but the church lost the idea of limitless human potential that is uniquely expressed by the Mormon doctrine.
According to Mainstream Christianity mankind is created by God beginning with mortal existence, but "made in his own image and likeness" according to the Book of Genesis; that is, made with the capacity to know and to love God, and to be like God, to the end that God should be glorified in man when man shares in the life of God, entering into the rest of God.Mainstream Christian statements concerning the meaning of human existence:
They interpret 1 Corinthians 15:46 accordingly: "But it is not the spiritual that is first but the natural, and then the spiritual."
In historical Christianity, it is taught that only God is eternal, and that everything else began existence by the command of God. Thus during the Arian debates, when Arius claimed that "there was a time when Christ was not" (i.e. did not exist), the orthodox counter-argument was that Christ was co-eternal with the Father and the Holy Spirit. Both sides of this debate agreed implicitly that nothing else is co-eternal with God, and thus that for Arius to claim that Jesus was not eternal was to claim that He was not God, but was given existence by God like angels and humans, made "a god" by the will of God, contrary to the orthodox doctrine.
Theosis as taught by the Orthodox Church is an expression of the belief that God is "one-in-substance", in direct contrast to a united participation in one purpose, grace, power and glory (i.e.: as opposed to the Mormon view). For example Athanasius, a prominent fourth century defender of the Nicene Creed, writes:
| “ | Here we see the contrast between the "One-in-substance" of Father and Son and the mere participation in the Divine Fulness which, in various measures, is given to His creatures. The Son is the Father\'s Word and Wisdom, and thereby His illuminating and deifying power,—not alien, but one in substance with Him, for by partaking of Him we partake of the Father to whom He belongs. Wherefore, if He, too, Himself were from participation and not from the Father, His substantial Godhead and Image, He could not deify, as needing deification Himself. For, as to one who possesses only from participation, even what he has is not his own, but the giver\'s, and what he has received is barely the grace sufficient for himself. Athanasius, On Councils held at Ariminum and Seleucia ¶ 57 - cited: Dec 2007 | ” |
Bishop Timothy Ware, formerly Spalding Lecturer in Eastern Orthodox Studies at Oxford University wrote in referring to the differences of the views between Mormonism and the Orthodox Church:
| “ | "Deification," on the Orthodox understanding, is to be interpreted in terms of the distinction between the divine essence and the divine energies. Human beings share by God\'s mercy in His energies but not in his essence, either in the present age or in the age to come. That is to say, in theosis the saints participate in the grace, power, and glory of God, but they never become God by essence.Timothy Ware, letter dated March 30, 1999, quoted in Richard N. Ostling and Joan K. Ostling, Mormon America: The Power and the Promise (New York: HarperCollins Publishers, 1999), 311. | ” |
In contrast, the LDS church rejects the concept of inherited original sin, though it does acknowledge that man in his natural state (without the light of God\'s spirit) is an enemy to Godsee 1 Corinthians 2:14 and Mosiah 3:19 as a result of Adam\'s transgression. Thus, they teach that one is only punished for one\'s own individual sins and not for Adam\'s transgression.Articles of Faith:2 The transgression of Adam and Eve is seen as a necessary step in God\'s plan to bring about the human race. (2 Nephi 2:25) The tenth president of the LDS church, Joseph Fielding Smith, explains this:
Furthermore, the members of the LDS church believe that Adam and Eve were given two conflicting commandments: one was not to eat of the fruit, and the other was to multiply and replenish the earth (reproduce). Therefore, one of the commandments had to be broken to satisfy the other. However, the church teaches that this was not a sin, but a transgression, because Adam and Eve did not have knowledge of good and evil before the Fall, and because Adam was expressly told, "thou mayest choose for thyself" (Moses 3:17) to enable bringing about mankind\'s needed agency.
Adam\'s sin is disobedience to God\'s command, and has nothing at all to do with enabling the conception or bearing of children according to the traditional view. It is understood as an act arising from man\'s inexcusable doubt of God\'s goodness and wisdom, in preference for one\'s own imagination, lusts and fears. The result of their unbelief and sin is alienation from God of themselves and of their children after them, and the subjection to futility and death of the creation made subject to them (the doctrine of original sin). That God does not abandon them is made evident in his promise of the "seed" of the woman, who would overcome the deceiver of the woman, the "serpent", and his "seed". Important, if subtle differences exist in the separated traditions, concerning the doctrine of original sin.
While both groups believe that faith in Jesus Christ is essential for salvation, Mormons place distinctive emphasis on the necessity of good works, as described in James 2:20.But wilt thou know, O vain man, that faith without works is dead? These works are viewed as an expression of their love for the Savior and for mankind, and are unrelated to the Catholic concepts of penance or indulgences. Mormons do not believe they can "earn" their place in heaven through good works, but rather provide services because they believe that is what Jesus wants them to do and they feel an inner motivation of charity toward all mankind, as explained in Matthew 25:40.And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. Latter Day Saints do believe, however, that the degree to which an individual exercises faith and works diligently to serve Christ throughout their life, will have a direct impact on the glory and reward that individual receives in heaven. Section 76 of the Doctrine and Covenants states that those who inherit the Celestial Kingdom (the highest degree of salvation in LDS theology) are those who:
...received the testimony of Jesus, and believed on his name and were baptized after the manner of his burial...That by keeping the commandments, they might be washed and cleansed from all their sins and receive the Holy Spirit by the laying on of the hands of him who is ordained and sealed unto this power; And who overcome by faith, and are sealed by the Holy Spirit of promise, which the Father sheds forth upon all those who are just and true. They are they who are the church of the Firstborn. They are they into whose hands the Father has given all things— They are they who are priests and kings, who have received of his fullness, and of his glory;
In Latter Day Saint theology, faith and works are entirely entwined. Good works are a natural outcome of faith, and are the manifestation of that faith. Conversely, strong and dynamic faith in Christ is a natural outcome of works, and one who is unwilling to obey Christ\'s commandments in deed cannot develop true faith in spirit. Following James, the person of faith is a doer of the word, not just a hearer;scriptures.lds.org/en/james/1/22-25#22. Retrieved on 2007-07-05. James also teaches that good works are the life-blood of faith.scriptures.lds.org/en/james/2/26#26. Retrieved on 2007-07-05. It is a mistake to try to separate works from faith and suggest that one will bring salvation on its own, and this is not at all what LDS theology states.
Latter Day Saints believe it is important for each person to make the most of the life and talents they are given for the glory of God and the salvation of His children, while acknowledging the need for the grace of God provided by Jesus Christ. For the Latter Day Saint (as it is for many others who profess a Christian faith), without the Atonement of Jesus Christ, salvation would be impossible, regardless of how many good works an individual performs in this life.In the Book of Mormon, for example, the prophet Jacob writes:
While Latter Day Saints believe that serving the poor and needy is a commission that every true believer in Jesus Christ takes upon himself or herself,James 2:14-26. Retrieved on 2007-07-05. and that good works have a bearing on the condition of the soul in the afterlife,Matthew 7:24-29, Matthew 16:24-27 they do not believe that their works will take the place of the grace of God in their salvation.See this article for the LDS perspective on salvation and works (second section).. Retrieved on 2007-07-05. All service in the Church is voluntary and LDS doctrine also affirms Paul\'s teaching that "God loveth a cheerful giver"2 Corinthians 9:7. Retrieved on 2007-07-05. and that He "delight[s] to honor those that serve him in truth and righteousness".D+C 76:5. Retrieved on 2007-07-05. It is clear from Latter Day Saint scriptures like Doctrine and Covenants, section 58 that voluntary good works on the part of the individual do have some bearing in LDS theology on salvation in the Kingdom of God.
Mainstream Christians maintain that access to the Father, which is eternal life, is gained for mankind by Christ through his incarnation, life, death, resurrection, ascension and the gift of the Holy Spirit, who proceeds from the Father, through Christ to the Church. This grace is signified and sealed by the Holy Spirit in the Church through baptism into the death of Christ, whereby the recipient is declared a child of the covenant of God called to live by faith in Christ\'s resurrection from the dead.(Romans 6:4 "We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life."; Colossians 2:12 having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead.) For example, The Catholic-Lutheran Joint Declaration on the Doctrine of Justification states, "By grace alone, in faith in Christ’s saving work and not because of any merit on our part, we are accepted by God and receive the Holy Spirit, who renews our hearts while equipping and calling us to good works."
In Eph 2:8-9, the Apostle Paul writes: "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast." In the context of explaining salvation from sin through participation in the life of Christ through the Holy Spirit, in contrast to the idea of salvation by laws and ordinances, the apostle Paul says in Galatians 5:6, "For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love."
Both traditional Christians and Latter Day Saints attribute the governance of the church and of their individual lives to the influence of the Holy Spirit or Holy Ghost.
Latter Day Saints emphasize personal revelation from God by the power of the Holy Ghost as the only way to confirm a true knowledge of Jesus Christ. They believe that this revelation is the result of faith and personal inquiry, but that every person is born with the light of Christ.Moroni 7:19 This innate power allows a person to distinguish good from evil and to feel the prompting of the Holy Ghost.
In addition to the light of Christ, Latter Day Saints believe that a person may receive a more frequent companionship of the Holy Ghost after confirmation. This priesthood ordinance provides the "gift of the Holy Ghost." Latter Day Saints believe they gain personal revelation in their daily lives and in Church responsibilities through the constant companionship of the Holy Ghost. In LDS belief, revelation is something that is experienced at all levels: from the prophet to the lay member; each member may receive revelation for many personal decisions, for guiding their children, and for their own responsibilities while serving in the church.
Because of this belief in continuous revelation guiding decisions by leaders of the LDS Church at all levels, including changes periodically in local lay leadership who serve in various responsibilities, Latter Day Saints sustain a newly called leader and support their leadership, believing that each assignment (referred to as a calling) came from the Lord. The LDS Church provides numerous instruction manuals for new leaders which provide general guidelines. Leaders are expected to use personal revelation to adapt these guidelines to the specific circumstances of their calling.
Each LDS member is also expected to use personal revelation to determine how best to apply Gospel principles and the commandments in his or her life in a path toward sanctification. Where there are questions over how a particular scripture or doctrine should be interpreted, members of the Church are encouraged to seek clarification in the writings of the modern day Apostles and Prophets in the Church, back to the days of Church founder Joseph Smith. Latter-day Saints generally accept the counsel of 2 Peter 1:20 that "no prophecy of the scripture is of any private interpretation", and understand this passage to mean that official doctrines of the church and authorized interpretations of the meaning of scripture are solely determined by the presiding authorities (First Presidency and Quorum of the Twelve Apostles) of the Church. Nevertheless it is also acknowledged in the Church that God can use scripture to deliver personal testimony and revelation to individuals.
While Latter Day Saints are encouraged to study the scriptures and writings of church leaders, they generally minimize the importance of theology relative to personal revelation and direct relationship with God through prayerful study of the scriptures and direct communion in personal prayer, in gaining a knowledge of Jesus Christ. Some study the early Christian writers in an attempt to understand the early teachings of the Christian Church, but the writings of modern non-LDS theologians are given less consideration except in an effort to understand mainstream Christianity. The "Standard Works" of the church (The Bible, Book of Mormon, Doctrine and Covenants and Pearl of Great Price), coupled with official teaching on the part of the Prophets and Apostles who serve as worldwide leaders, form the highest doctrinal and theological authority in the LDS church. Other unofficial writings of Church general authorities, lay members, and a number of Christian writers (e.g., C.S. Lewis) are seen as potentially beneficial and edifying, but are not considered in any way binding upon the Church membership as far as establishing official policy or belief is concerned.
For traditional Christianity, everything in the life of the church directs toward knowing the Father in the Son, in the Holy Spirit, in the church. The Holy Spirit guides the church and its members into a living conformity by faith, to the image of Christ the Son of God. Dogma is a core principle of that faith, as exemplified for example in the Nicene Creed. Doctrine is the instruction of the church to its members, concerning the pattern of sound words and upright life according to that faith. Christian theology is a vast body of literature for the explanation and defense of these core principles and doctrines of the faith. Each Christian also has the guidance of the Holy Spirit, to confirm them in the same faith, that they might glorify God in every decision of life. Personal guidance, or illuminaton, is sharply distinguished from revelation, in traditional churches.
Jude 1:3, speaking of "the faith that was once for all delivered to the saints", is interpreted by traditional churches as defining "the faith" as a foundation which will not change, given to the church, disclosing Christ to whose image each Christian life must conform. This "deposit of faith" is to be preserved against distortion in contrast to a belief in on-going revelations. 2 Thessalonians 2:15 commands "stand firm and hold to the traditions that you were taught by us either by our spoken word or by our letter." Traditional Christianity is therefore principally concerned with maintaining the authority of the original teachings, with new arguments and explanations. It attempts to differentiate these original teachings from the arguments and customs intended to uphold them - but recognizes the authority of those arguments, customs and "personal revelations", so far as they are believed to "stand firm" and "hold to" the apostolic teaching. Protestantism is distinguished by the belief that the Church\'s preaching and teaching tradition maintains only what has been written (sola scriptura). Catholicism and Orthodoxy assert that some apostolic teachings are not written, and have been maintained by apostolic succession as bishops have entrusted them to their successors in a continuous line from the Apostles of Christ.
Trinitarian churches teach that God\'s own Spirit dwells within the church and each member, to manifest Christ in them. The Holy Spirit conforms them to the truth deposited in the church and in each of them as members of the church, to direct them along with the whole church into the fullness of Christ, the revelation of God.
The Latter Day Saints and Trinitarians teach that Christ established a people through whom salvation would be proclaimed to the world, and to which believers would be gathered from out of the world: "the church."
Latter Day Saints believe that Christ established a church during his mortal ministry in which the Savior himself was the head.Ephesians 5:23. Retrieved on 2007-07-05. They believe that this organization had a specific structure and hierarchy of authority. 1 Corinthians 12:28Ephesians 5:23. Retrieved on 2007-07-05. is often cited as Biblical evidence of this belief, although, as with most doctrines in the LDS faith, it is further supported by modern day revelations received by Joseph Smith.For examples, seeDoctrine and Covenants, Section 107 and Doctrine and Covenants, Section 20 Latter Day Saints believe that the true authority to govern the Church of Jesus Christ, known as the priesthood authority, was lost sometime after the death of the Apostles due to the apostasy of the leaders.
The loss of the priesthood, or alternatively the Great Apostasy, during the first 300 years after the resurrection of Jesus Christ is fundamental to the LDS belief of a restored gospel. This gospel restoration included the restoration of "the authority of God delegated to man."the LDS view of the priesthood is explained in this article. Retrieved on 2007-07-05. LDS doctrine states that the priesthood authority was restored: the Aaronic Priesthood from John the Baptist,D&C 13: 1 and the Melchizedek Priesthood received personally by Joseph Smith and Oliver Cowdery from Peter, James, and John.D&C 27: 12
Particular powers within the priesthood are referred to as priesthood keys. Latter Day Saints believe that the ordinances performed by the proper priesthood authority will be recognized and sealed in Heaven and remain binding for all eternity.scriptures.lds.org/en/matt/16/19#19. Retrieved on 2007-07-05. Thus the marriage ceremony performed in temples of the church is considered to be a bond that will last, "for time and all eternity," rather than, "until death do you part."
The President of the Church is the highest ecclesiastical authority on the Earth and is often referred to as "the Prophet." He, along with his counselors and the Quorum of the Twelve Apostles, are believed to have direct communication with Jesus Christ and are often referred to as "special witnesses" of Christ because of this close relationship with Him. Latter Day Saints consider Jesus Christ to be the true head of the LDS church as he was also of the Church in ancient times.Colossians 1:18, Ephesians 1:22, Doctrine and Covenants, Section 28 The Prophet is assisted by two counselors, who together with him form the "First Presidency" of the Church. The Presidency, along with the Quorum of the Twelve Apostles, which have equal authority, unitedly lead the church. These leaders are considered to be prophets, seers, and revelators. No decision is made for the Church as a whole without absolute unanimity on the part of these 15 men.See Doctrine and Covenants 107:21-32. Retrieved on 2007-07-05.
The hierarchy of authority begins with Jesus Christ himself and continues to the Presidency of the Church, to the Quorum of the Twelve Apostles, to the Seventy, through regional and Stake Leadership, Bishops / Branch Presidents down to each member of the church. At every level of leadership in the Church, the same process of divine direction is sought and the structure of the leadership in the Church is formed according to this revelatory process. (See Guidance by the Holy Spirit above).
In the traditional Christian view, all priesthood in the church is a participation in the priesthood of Christ. Priesthood in this sense is a mission or office given by Christ to his emissaries to the world, the church, to do what cannot be done by their own power, to represent him in the world by service in his name, to others for the sake of their salvation through Christ.
The Roman Catholics and Orthodox emphasize the special authority of the bishop and priests, to act
