May 9, 2013
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What Evangelicals can learn from Mormonism…
Group identity in the midst of fractured culture:
If we as Evangelicals would take seriously the crucial doctrine of the Body of Christ illustrated repeatedly throughout the New Testament, we might begin to approximate the unity that the Mormon church exhibits.
John 10:16: “one flock”
John 17:23: “complete unity”
Romans 12:5: “…we who are many form one body, and each member belongs to all the others…”
Romans 15:6: “one heart”
1 Corinthians 1:10: “perfectly united in mind and thought”
1 Corinthians 12:13: “one body”
Galatians 3:28: “…you are all one in Christ Jesus”
Ephesians 5:30: “we are members of his body”
The Mormons show a strong sense of group identity in the midst of an unstable, on-the-move culture. In the midst of our world of “disintegrating relationships” (Ostling, 169), they are appealing! For some, their distinctive lifestyle may be “chocante” (“shocking, surprising”, as we might say here in Peru), yet it effectively feeds into this group identity.
Three specific examples of Mormon unity:
1. The trek west: Leaving Illinois was a laborious undertaking for thousands of Mormons. Yet on the route toward Utah there was an impressive example of organized cooperation. A string of camps were set up en route, each planted with crops to be harvested by Saints traveling through later (See Ostling, 40). Can you imagine the harmony and unity created when after weeks of difficult travel your wagon train comes upon crops ready to be harvested and consumed?
2. Sacred temple garments: Most of the time the Mormons are ridiculed for these undergarments. Yet, maybe every day they look at them as a serious reminder of their commitment and loyalty to something much bigger than who they are as individuals (See Ostling, 184-185).
3. Missions two-by-two: Youthful idealism! Seeing the world! Adventure! Being with friends experiencing such newness! This perpetuates their strong group identity (see Ostling, 218).
Yet, what about the Truth?
Someone might respond: “It doesn’t matter if what they follow is false.” However, we live today in a superficial, entertainment-based world, and deep, challenging theological conundrums do not matter as much as they should. (This is our fault! Many are calling this the most “un-intellectual” time in the history of the church). Such theological challenges keep the scholars busy, but since ours is a relational era and not a conceptual one, people are “more likely to be attracted by networking and community than by truth claims”(Ostling, 381).
Yet, how did they even start? How can they even have group unity?
In the 1820s-30s, Joseph Smith saw something terribly wrong with the church. A complete overhaul was needed. Bickering and rivalry was rampant among the denominations. So he supposedly received a revelation that told him of a complete apostasy, and of the need for him to restore the church of Jesus Christ. While many others in his day were proclaiming the same need for reform (Alexander Campbell, Elias Smith, Lorenzo Dow, Francis Asbury, Barton Stone, William Miller. See Beckwith, 37), Joseph Smith’s doctrine of apostasy was so much greater (all the way back to right after the apostles!) and the glory of the restoration was so much more complete (a new book of Scripture!) that many were attracted to his vision and insight (See Beckwith,35-38).
Connection with the Creator:
Another crucial aspect of early growth of Mormonism deals with its “more direction connection with Christ” (Beckwith, 37). If God spoke through the prophets and apostles throughout biblical times, why would he not do the very same thing today? (See Amos 3:7: “Surely the Sovereign Lorddoes nothing without revealing his plan to his servants the prophets”). This is a main point strongly defended by early Mormon apologists (See Parley Pratt in the late 1800s and the first three chapters of his book “A Voice of Warning”). Thus,the Mormon church proclaimed their doctrine of the church president as being “prophet,seer and revelator.” Not only that, but when Joseph Smith was visited by the Father and the Son (in the famous, though highly-controversial “First Vision”),he was able to go “one-up” on all others who were claiming the need for are formation. There was a direct connection, a “straight shot” from the apostles(the last ones to receive direct words from God) right to Joseph Smith (See Beckwith, 38).
So, what can Evangelicals do in response? What can we learn from Mormonism?
At the risk of a brief, superficial call to arms, among our many tasks, we need to proclaim the biblical doctrine of the unity of the body of Christ. Also, we need to challenge the church with the depth and richness of theological issues. We need to constantly articulate the authority of the Scriptures—and that God does continue to speak! Finally, we need to love!—“By this all men will know that you are my disciples, if you love one another.” (John 13:35).
Bibliography
Mormon America: The Power and the Promise, Richard N. Ostling and Joan K. Ostling (New York:HarperCollins, 2007).
The New Mormon Challenge, Francis J. Beckwith, Carl Mosser, Paul Owen, gen. ed. (GrandRapids: Zondervan, 2002).
A Voice of Warning, Parley Pratt (Public Domain).
