Should Christians Ever Use Offensive Language?

By Wayne Grudem January 15, 2007


Note: The following is an email from Wayne Grudem to John Piper, posted with permission. In it, Grudem responds to Piper's explanation of why he sometimes uses offensive language.

John,

I saw on Justin's blog a link to your comments on your use of "strong language" at Passion07. I'm glad you said that now you regret saying it and thankful that you were willing to say this.

I'm not sure if this will be helpful but I've thought of such language as a question of having a reputation for "cleanness" in our speech, as in the rest of life, out of concern for how that reflects on the gospel and on God whom we represent.

A number of different words can denote the same thing but have different connotations, some of them recognized as "unclean" or "offensive" by the culture.

Examples:

* urination: taking a leak, pee, "p---"
* defication: poop, "cr--", "sh--"
* sexual intercourse: sleeping with someone, "f---"
* rear end: backside, "a--"

Speaking of these things and using different words for them is not contrary to any biblical command (and so it is different from taking the Lord's name in vain, which is explicitly forbidden), but we are also commanded to maintain a reputation for cleanliness:

* ESV Titus 2:10 not pilfering, but showing all good faith, so that in everything they may adorn the doctrine of God our Savior.
* ESV Ephesians 5:4 Let there be no filthiness nor foolish talk nor crude joking, which are out of place, but instead let there be thanksgiving.
* ESV Ephesians 4:29 Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear.
* ESV Philippians 4:8 Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things.

Using the words commonly thought to be offensive in the culture seems to me to be sort of the verbal equivalent of not wearing deodorant and having body odor, or of going around with spilled food on our shirts all the time. Someone might argue that not wearing deodorant or wearing dirty clothes are not morally wrong things in themselves, but my response is that they do give needless offense and cause others to think of us as somewhat impure or unclean. So, I think, does using words commonly thought to be "obscene" or "offensive" or "vulgar" in the culture generally. Plus it encourages others to act in the same way. So in that way it brings reproach on the church and the gospel.

I remember a long time ago you mentioned to me that when you were in jail for Operation Rescue you listened at night to the talk of prisoners in the cell block, and how their talk was just filled with vulgar bathroom language and sex language. It struck me at the time how a person's purity or impurity of speech is often an indicator of purity or impurity of heart. (ESV Matthew 12:34 You brood of vipers! How can you speak good, when you are evil? For out of the abundance of the heart the mouth speaks.)

As for your comment about finding language "as offensive as that" in the Bible, I'm not sure. It's difficult for us to be sure about the connotations of words in an ancient culture. When I was in seminary I remember another student arguing that Paul's use of skubalon in Philippians 3:8 (For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ) was just like using "sh--" today. I thought that sounded right. But later I found that the word has a broader range of meaning and I'm not sure it had the offensive overtones that "sh--" does today in English. (BDAG: useless or undesirable material that is subject to disposal, refuse, garbage [in var. senses, ‘excrement, manure, garbage, kitchen scraps’]). In translating the ESV we rendered that term in Phil. 3:8 as "rubbish," not as a more offensive word. I think that was a good decision.

All this is to say I think you were right to express regret for saying what you said.

Again, out of respect for your time, please don't feel that any response is necessary. I am so thankful for you and for your faithfulness to the Lord.

Wayne

© Desiring God
By John Piper. © Desiring God. Website: desiringGod.org

What Age Will We Be in Heaven?

by Hank Hanegraaff

Recently I’ve been reading through the prophets, specifically Isaiah. In Isaiah 35:5-6 it says, “Then will the eyes of the blind be opened and the ears of the dead unstopped. Then will the lame leap like a deer, and the mute tongue shout for joy. Water will gush forth in the wilderness and streams in the desert.” Isaiah here is very clearly depicting the final eschaton, the final state and what it will be like. This of course begs the question, will there be a resurrection in which we have babies and old people or will we be resurrected at the same age we died? (Read more...)

Why should Christians attend church?

By: Hank Hanegraaff

The Importance of Church Attendance

There seems to be an alarming exodus from the church where a lot of people have had bad experiences with unhealthy churches and so they've developed a Lone Ranger mentality. I want to urge people who have had this experience to find healthy, well-balanced churches because the Scriptures, from first to last, teach that the Christian life is to be lived within the context of a family of faith. The Bible knows nothing of Lone Ranger Christians. Far from being born again as some kind of rugged individualist, we're born into a body of believers, of which the Lord Jesus Christ is the head. Hebrews tells us that we should not give up meeting together as some are in the habit of doing.

Spiritual growth is simply impossible apart from membership in a healthy, well-balanced church. It's the church through which we receive the Word and the sacraments as a means of grace, and therefore it's crucial that we emulate the early Christians who devoted themselves to the apostles' teaching and to fellowship and to the breaking of bread and to prayer.

While it is in the church that we enter into worship, experience fellowship and are equipped to witness, church membership itself, of course, does not save us. Walking into a church doesn't make you a Christian any more than walking into a garage makes you a car. We're rescued from God's wrath, forgiven of all our sins and declared righteous before God solely by grace through faith on account of Jesus Christ alone.

I'm not urging you to go to church so that you can become a Christian, but as a Christian you want to be part of a healthy, well-balanced church because God has ordained this as the vehicle through which we could worship Him, through which we could experience oneness with one another, and through which we can be equipped to go out and impact the world.

Did angels marry humans in Genesis 6?

By: Dennis Rupert

Question: Genesis 6:1-4 says: "When mankind began to multiply on the face of the earth, and daughters were born to them, the sons of God saw that the daughters of mankind were beautiful and they married any of them they chose. So the Lord said, 'My Spirit will not remain in mankind indefinitely, since they are mortal. They will remain for one hundred and twenty more years.' The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of man and they bore children to them. These were the mighty men who were of old, the men of renown."

This surely refers to angels coming to earth and taking women as wives. The Hebrew phrase translated "sons of God" occurs only here (Gen 6:2,4) and in Job 1:6; 2:1; 38:7. In the Book of Job the phrase clearly refers to angelic beings. In Gen 6 the "sons of God" are distinct from "mankind," suggesting they were not human. This is consistent with the use of the phrase in Job. Since the passage speaks of these beings cohabiting with women, they must have taken physical form or possessed the bodies of men. An early Jewish tradition, preserved in 1 Enoch 6-7, elaborates on this angelic revolt and even names the ringleaders. The result of their union is the Nephilim (giants - see Numbers 13:33). Don't you agree?

Answer: I don't believe that the Genesis 6 passage is referring to marriage between angels and human beings. I think you make two points: (1) sons of God are distinct from mankind and (2) "sons of God" is used in Job to mean angels.

My reply would be:

(1) I think "sons of God" are distinguished from "the daughters" (of mankind), not "mankind" as you say. Mankind is a genitive and hence a descriptive noun, not a primary noun in the phrase.

(2) The term "son of God" is used in ancient literature and the Bible to mean three things (not just one): angels, men in covenant with God, and kings. For occurrences of sons of God referring to men (standing in a covenant relationship with God) see Deuteronomy 14:1; 32:4-5; Psalm 73:15; Hosea 1:10; Romans 8:14,19; Philippians 2:15; 1 John 3:1-2. The term "son of god" is also an ancient expression for human kings or rulers. For an exact parallel you can look to the list of antediluvian kings in the Sumerian literature. The kings before the flood are called "sons of God." Also on a tablet discovered at Ugarit is one called Krt who is said to be "a son of god" and "a king." You see echoes of this use in the Scripture where rulers and judges are called "gods": Psalm 138:1 (cf. verse 4); Psalm 82:6-7; Exodus 21:6; 22:8,9,28.

So this leaves us with two other equally good interpretations of this passage:

(1) that "sons of God" refers to the godly line of Seth (just mentioned in the chapter 5) who had sexual relations with the ungodly line of Cain (mentioned in chapter 4) and produced ungodly children.

(2) that "sons of God" refers to rulers (kings) who took whatever women they chose (married or not). This is an example of the sin of the time of Noah. Rulers abusing their power by means of violence (cf. Genesis 6:11,13).

The reasons I don't go with the angel interpretation are:

(1) The idea of angels marrying humans and producing giant offspring has no connection with the context. It doesn't flow from what went before or what goes after. Where did the angels come from? What happened to them? How are they judged? Why are human beings then destroyed by the flood for what the angels did?

(2) Christ Himself distinctly states that the angels cannot marry (Matthew 22:30).

(3) There is no reason to think that the Nephilim are the result of the union of the sons of God and the daughters of men. Please note that the Nephilim were already on the earth when the sons of God "went" (not "came down") to the daughters of men (v. 4). The Nephilim were not a result of the union, since they were already present.

(4) Enoch is an inter-testamental book that neither the Protestant or Roman Catholic church views as authoritative. (See What is the Book of Enoch?) So what the book of Enoch says simply represents an erroneous view of the passage that was held by some Jews during the period between the Old and New Testaments.

+++++++

Concerning the Nephilim:

Some people believe the Nephilim were a race of giants. They derive this from the mention of the Nephilim in Numbers 13:33. The Israelite spies have just returned from looking over the Promised Land. "And they spread among the Israelites a bad report about the land they had explored. They said, 'The land we explored devours those living in it. All the people we saw there are of great size. We saw the Nephilim there (the descendants of Anak come from the Nephilim). We seemed like grasshoppers in our own eyes, and we looked the same to them.'"

But if the Nephilim are a race of giants produced by the union of angels with women, how could the Nephilim be in the Promised Land? Wouldn't the Nephilim have been destroyed in the flood along with all life (except for Noah's family)? It seems obvious that something is confused about this interpretation.

Nephilim is a Hebrew word that probably comes from the word "to fall." Therefore it means "ones who fall upon [others]." I follow Martin Luther in viewing the correct meaning as "tyrants" or vicious rulers. They are called Nephilim because they fell upon the people and oppressed them (cf. Genesis 6:11,13). If this is true, it doesn't refer to a race of giants at all, but people with violent tendencies. (This may surprise you, but giants aren't mentioned anywhere in the book of Genesis. The idea is totally foreign to anything we see in Genesis.)

So what is Numbers 13 talking about? Numbers 13 is the first mention of Anak. He seems to be the ancestor for a tribe of giants who lived along the southern part of Canaan and they held key cities like Hebron. During the time of the conquest of the Promised Land they were defeated and driven back to the Mediterranean coastline, but some of their descendants were still around in King David's day (2 Samuel 21:15-22 - here called descendants of Rapha, but there is a Biblical connection between Rapha and Anak which is too hard to explain here). The giant Goliath was likely a descendant of Anak.

Fitting the Nephilim into Numbers 13:31-33, it would mean that the people of the land of Canaan were violent or their rulers were violent tyrants. The sons of Anak do seem to be large men (as the rest of the Scripture shows), but all Numbers would be saying is that the sons of Anak were violent men. So here is how we should read Numbers 13:31-33: "And they spread among the Israelites a bad report about the land they had explored. They said, 'The land we explored devours those living in it. All the people we saw there are of great size. We saw vicious rulers there (the descendants of Anak come from the vicious rulers). We seemed like grasshoppers in our own eyes, and we looked the same to them.'"

Is Jesus God?

By: Michael Bronson

"You better get out of there," Walter Covich’s father pleaded. "The territory will soon be under communist control. If you don’t leave, you’ll never be able to get out. You know what the communists have done to Christians in the past."

Although it is unknown to most Americans, Russia and the United States view the Alaskan purchase quite differently. According to American history, the United States purchased Alaska from Russia in 1867 for $7,200,000. According to Russian history books, Russia only leased Alaska to the United States for 100 years. Just as American schools teach Alaska was purchased, Russian schools teach it was only leased.

Walter, and his wife, Eldy, were missionaries in Alaska and the "lease" was about to expire. Walter’s father, an immigrant from Russia, just assumed it was common knowledge to Americans that Alaska was leased and would be under Russian control in 1967. There was nothing Walter could do to convince his father that Alaska belonged to the United States.

What is the source of this misunderstanding? I don’t think anyone really knows. I have a feeling, however, the discovery of gold and oil made this "frozen wasteland" much more desirable to Russia. Shortly before the purchase, Russia had ended the Crimean War and the need for cash was probably the motivation for "selling" Alaska. Conveniently, Russia says it lost the documents that prove Alaska was only leased. For those interested, the Treasury warrant (#9759) for the $7,200,000 purchase can be found in the National Archives.

The reason I bring up this interesting piece of history is to show how easy it is to take for granted things others vehemently oppose. One such issue is the deity of Jesus. Most Christians believe the Bible clearly states Jesus is God. There are, however, several "Christian" groups that are absolutely opposed to the idea of Jesus being God.

Chances are, if you ever run into one of these people, you would have a difficult time proving (from memory) Jesus is God. This is because you probably never felt it was necessary to memorize supporting documentation for something so obvious. Just because it is obvious to you does not necessarily mean it is obvious to someone else.

I have written this chapter to help you gain a better understanding of this subject. I have divided the reference section (at the end of this chapter) into two parts. The first part is a quick overview of the places in the Bible that show Jesus is God and how He is part of the trinity. You should become very familiar with this part. The second part is more of an in-depth reference. Refer to this part only when you need to show a person some in-depth proof of Jesus being God.

If a person does not believe Jesus is God, he obviously does not believe in the trinity. In fact, people like this are usually quite vocal and critical of the doctrine of the trinity. I have often heard them say something like, "You Christians believe in three Gods." If you have ever tried to explain the trinity, you have an appreciation of it complexity. There have been many attempts to explain how one God is made up of three persons. Although some of them are helpful, all of them still fall short of providing a clear picture of the trinity.

Some people point to water and say water can be found in three physical states: Solid, liquid, and gas. Although it can be observed in three different forms, it is still water. This analogy is then compared to the trinity: There is only one God, but He expresses Himself as three persons.

Another example people use is a concept called triple point. This is a phenomenon where a sample of water actually exists in all three physical states (solid, liquid, and gas) at the same time. They point to triple point and say, "See, it is possible for one thing to be found in three physical states at the same time."

Incidentally, for you trivia buffs, water will boil and freeze at the same point when it is placed in a near vacuum (0.6 psi). Water, of course, boils at 212o F at "normal" atmospheric pressure (14 psi). As the pressure decreases so does the boiling point. Eventually, the temperature that water boils is also the same as when it freezes. This is why a tear in an astronaut’s suit is so deadly. When a space suit is torn, the pressure inside the suit begins to decrease. As the pressure drops, the blood begins to boil. When the pressure drops to about 0.6 psi, the boiling blood suddenly cracks into a solid piece of ice. (Source: Popular Science, May 1998, page 84)

Others will point to a person who is someone’s father, someone’s son, and someone’s husband as an example of the trinity. Although this person has three titles, functions and purposes, he is still one person.

What does the Bible say about the trinity? The actual word "trinity" does not appear in the Bible. The Bible does, however, portray God as being made up of three persons. It says that the Father is God, Jesus is God, and the Holy Spirit is God (see the verses listed below.) There are also two places in the Bible where God refers to Himself in the plural form. Gen. 1:26 says, "Let us create man in our own image." Isa. 6:8 says, "Also, I heard the voice of the Lord saying, Whom shall I send, and who will go for us?"

Although the Bible says that the Father, Jesus, and the Holy Spirit are God, it also clearly says that there is only one God (see the verses listed in Reference section 1). How can we believe all three are God and still believe there is only one God? I have no explanation that is completely satisfying. Therefore, I see that we have only two choices. The first choice is we can simply recognize the doctrine of the trinity is one of those aspects of God we are not going to be able to fully understand with our incredibly limited minds. The only other choice is to conclude these references to the three persons of the Godhead means there are some serious errors in the Bible. The repercussions of this choice are obvious.

What is your perception of God? Imagine being raised your whole life in a windowless room. You were never allowed to go or even look outside. Your mother, who has previously lived on the outside, tries to explain what the outside world is like. She draws pictures of trees, birds, flowers, sky, etc. Although she is trying to be as open with you as possible, you would still have a very distorted view of the outside world.

Probably, your perceptions of flowers and birds would be more two-dimensional than three-dimensional. In your mind’s eye, there are probably many things that are hard to understand or even seem contradictory. This is part of the reason we have difficulty understanding God. We’re trying to look at an infinite being through finite eyes.

Do we really think we can comprehend the magnitude of a being who has created a universe with more than a million billion galaxies; where each galaxy has hundred of billions of stars? Are we naive enough to think we can understand the complexity of a being who created a universe where every ounce has more than a 100 million trillion highly organized atoms? (Source: National Geographic, June 1983. ChemCom, Kendall/Hunt Publishing, 1993.) I think this complexity of God is part of the reason we find the trinity so difficult to understand.

Think about this for a moment: a single cell bacterium has no capacity to comprehend or understand human beings. Likewise, even the simplest aspects of God are way beyond our comprehension. Of course, the difference between God and us is far greater than the difference between the bacterium and us.

I am not saying the trinity is correct simply because we can’t understand it. That would be wrong and inappropriate. However, it would be just as wrong to say the trinity does not exist simply because it is not understandable.

Very few people can understand quantum physics. The theories and concepts of quantum physics are too complex for most people. In fact, some of the theories seem ridiculous or totally illogical to the untrained eye. Yet, quantum physics is used everyday to make our lives better. We must be careful not to discredit something simply because we can’t understand it.

Another reason people have a hard time accepting Jesus as God is the fact He had so many "limitations." They wonder how Jesus could be God if He was so limited? The following chapter talks about these limitations.

Before I provide you the reference sections, I want to give you one more piece of interesting information. A cosmonaut, who lived in the troubled Russian Space station, Mir (1997) recently visited the missionaries I have mentioned earlier (the Covichs), looking for a Russian Bible. Like most Russians, he was raised as an atheist. However, when he first entered outer space, he realized there had to be a God. He said it would be impossible for this finely tuned universe to have come into existence without a creator God. Interestingly, the first thing he saw when he entered Mir was a Russian Bible. Since all of his time was spent trying to fix one disaster after another on this aging space station, he didn’t have a chance to read the Bible. I am happy to say he now has a Russian Bible of his own.

Reference 1: Verses Teaching the Trinity. This a quick overview of the places in the Bible that show the Father, Holy Spirit, and Jesus are all God. It also contains verses showing there is only one God.

Reference 2: Verses showing Jesus is God. This reference provides an in-depth list of verses showing that Jesus is God. It clearly shows that the Bible teaches the divinity of Jesus.

How do I witness to a Mormon?

By: Phil Roberts

There are at least two approaches to use in witnessing to Mormons. We can either debate the doctrines of Mormonism (baptism for the dead, "burning" in the bosom, Joseph Smith as a prophet of God, the validity of the Book of Mormon, the Trinity, "God was once a man," "protective" underwear, etc.), or we can present the gospel biblically. One creates an atmosphere of contention and often leaves the Christian feeling frustrated, while the other creates an atmosphere of concern for the eternal welfare of the Mormon. Our goal should be to win a soul to Christ rather than merely win a doctrinal argument.

One point of frustration for the Christian is that Mormons often agree when they hear words such as "salvation," or Jesus as "Savior." The problem is that their understanding of the words differs from the biblical revelation of the words. "Salvation" for a Mormon can mean the salvation of all humanity—when the "Savior" will eventually raise everyone from the dead. Rather than speak of "going to heaven," the Christian should ask what the Mormon has to do to be at peace with the "heavenly Father." This is language they can understand, and will reveal the basis for their salvation. Are they trusting in self-righteousness, or solely in the righteousness of Christ?

Mark J. Cares writes: "Although Mormons commonly appear self-assured and self-righteous, many are undergoing great stress. This is because Mormonism holds up perfection as an attainable goal. The one Bible passage the Mormon church constantly holds up before its membership is Matthew 5:48: ‘Be ye therefore perfect, even as your Father which is in heaven is perfect.’ They then expound on it with numerous exhortations to strive for perfection. Spencer W. Kimball, for example, wrote: ‘Being perfect means to triumph over sin. This is a mandate from the Lord. He is just and wise and kind. He would never require anything from his children which was not for their benefit and which was not attainable. Perfection therefore is an achievable goal’ (Life and Teachings of Jesus and His Apostles, Church of Jesus Christ of Latter-day Saints).

"This emphasis on perfection permeates every aspect of a Mormon’s life. Its most common form is the unending demand on them to be ‘worthy.’ Every privilege in Mormonism is conditioned on a person’s worthiness. Kimball wrote: ‘All blessings are conditional. I know of none that are not’ (Remember Me, Church of Jesus Christ of Latter-day Saints).

"Christians need to recognize that this constant striving for perfection—and the resultant stress it produces—offers an excellent opening to talk to Mormons about Jesus and the imputed perfection we receive through Him.

"Reinforce their predicament. Average hard-working Mormons view this striving for perfection as a heavy but manageable burden. They can cultivate illusions of perfection because the Mormon church has greatly watered down the concept of sin. Consequently, the Christian witness needs to show Mormons both the severity of their predicament and the impossibility of their becoming perfect. In other words, they need to have a face-to-face confrontation with the stern message of God’s Law, because ‘through the Law we become conscious of sin’ (Romans 3:21).

"The Law must first convince Mormons of the severity of their predicament. The best way to accomplish this is to tell them, lovingly but firmly, that they are going to ‘outer darkness.’ (Outer darkness is the closest concept in Mormonism to an eternal hell.) Most Mormons have never been told this, nor have they ever considered that possibility for themselves, since Mormonism teaches that nearly everyone will enter one of Mormonism’s three kingdoms of heaven. Therefore, until you introduce the thought of eternal suffering, they will not feel any real urgency to take your witness to heart. On the contrary, most, if they are willing to talk at all, will view any religious conversation as nothing more than an interesting intellectual discussion.

"Christians often hesitate to be this blunt. They feel that if anything will turn Mormons off, telling them that they are going to outer darkness surely will. I shared that fear when I began using this approach. To my amazement, however, rejection wasn’t the reaction I received. Most have been shocked, but they were also eager to know why I would say such a thing. The key is to speak this truth with love, in such a way that our concern for their souls is readily apparent.

"Alerting Mormons to the very real danger of their going to outer darkness opens the door to telling them the basis for that judgment —which is, they are not meeting God’s requirement for living with Him (they are not presently perfect). The key to explaining this is the present imperative, be perfect, in Matthew 5:48." See Luke 18:20 footnote for how to go through the Law, and 1 Corinthians 15:58 footnote on how not to be discouraged in witnessing in the Evidence Bible.

More info on: Mormonism

OFFICIAL NAME: Church of Jesus Christ of Latter-day Saints (LDS, Mormons) FOUNDER: Joseph Smith Jr., on April 6, 1830 CURRENT LEADER: Gordon B. Hinckley (b. 1910)

HEADQUARTERS: Salt Lake City, Utah

MEMBERSHIP (1998): Worldwide: 10.3 million in 28,670 wards and branches in 162 countries; United States: 5.1 million in all 50 states and D.C.; Canada: 152,000.

MISSIONARIES (1998): 58,700

The Church of Jesus Christ of Latter-day Saints was founded by Joseph F. Smith Jr. (1805–1844). Smith claimed to have had a visitation from God in 1820 in which God directed him to establish the true church. Consequently he organized the Mormon Church on April 6, 1830, with six original members. Beginning with a few hundred followers the church moved to Ohio, Missouri, and Illinois before Smith’s death at the hands of a mob at the Carthage, Ill., jail. Smith had been arrested for encouraging the destruction of the Expositor, a Nauvoo, Ill., newspaper. After Smith’s death, Brigham Young was affirmed as president of the church by a majority of the church’s leaders and led several thousand followers to Utah where they established Salt Lake City in 1847. Joseph Smith’s widow, Emma, resided in Independence, Mo. Those who affirmed her son, Joseph Smith, as the true successor of his father and as prophet of the church helped found the Reorganized Church of Jesus Christ of Latter Day Saints, now headquartered in Independence, Mo., in 1852.

MAJOR BELIEFS OF MORMONS

ONE TRUE CHURCH:
The Mormon church claims to be the only true church. In God’s supposed revelation to Joseph Smith, Jesus Christ told him to join no other church for "they were all wrong . . . their creeds were an abomination . . . those professors [members] were all corrupt" (The Pearl of Great Price, Joseph Smith History —1:19). Mormons teach that after the New Testament all churches became heretical and no true saints existed until the "Church of the Latter-day Saints" was organized, hence their name. Non-Mormons are thus called "Gentiles." The new revelations given to Smith, the institution of the prophet and apostles in the church, the restoration of the divine priesthoods, and the temple ceremonies make the church authentic. True and full salvation or exaltation is found only in the LDS Church. Biblical Response: The true church of Jesus Christ has had an ongoing presence and witness in the world since Pentecost. Jesus Christ promised that His church, true baptized and regenerate believers, would not fail (Matt. 16:17– 18). The marks of a true church include faithfulness to the teaching of the first apostles (Acts 2:42)—not the creation of new doctrines.

AUTHORITY OF THE PROPHET:
The president or prophet of the Church is thought to be the sole spokesman and revelator of God. Joseph Smith was the initial prophet, but each successive president holds that position. Through him God’s will can be made known to the church. All revelations are made scripture and no Mormon can attain godhood without accepting Joseph Smith as a true prophet. The Mormon scriptures state that Latter-day Saints "shalt give heed unto all his [the prophet’s] words andcommandments . . . For his word ye shall receive as if from mine [God’s] own mouth" (Doctrine and Covenants 21:4–5).

Biblical Response: Old and New Testament prophets were God’s spokesmen. Their words were always consistent with the Bible and pointed to God’s Son, Jesus Christ. A test of genuineness for prophets was that any prediction they proclaimed would come true (Deut. 18:20–22). For example, Joseph Smith predicted that the temple of the church would be built in Independence, Mo., within his lifetime (Doctrine and Covenants 84:2–5). No temple has yet been built there. New Testament prophets spoke, along with teachers, pastors, and evangelists, in evangelizing with and edifying the church (Eph. 4:11–13).

MORMON SCRIPTURE:
Mormons accept four books as scripture and the word of God. The King James Version of the Bible is one of them, but only "as far as it is translated correctly" —seemingly allowing for possible questions about its authority. Joseph Smith made over 600 corrections to its text. Other "standard works" are the Book of Mormon, Doctrine and Covenants, and The Pearl of Great Price. The Bible is missing "plain and precious parts" according to the Book of Mormon (1 Nephi 13:26) which the other three volumes complete. The Book of Mormon has the "fullness of the gospel" and tells the story of a supposed migration of Israelites in 600 B.C. to the American continent. These Israelites subsequently lapsed into apostasy although their story was preserved on golden plates written in Reformed Egyptian. Joseph Smith, it is said, translated the plates by the "gift and power of God" (Doctrine and Covenants 135:3). Reformed Egyptian does not exist as a language. The golden plates were returned to the angel Moroni after they were transcribed and Moroni returned them to heaven. The Book of Mormon does not contain explicit Mormon doctrine. Doctrine and Covenants contains the revelations of the Mormon prophets—138 in number along with two "declarations." Here most of Mormon doctrine can be found including the priesthood, baptism for the dead, godhood, and polygamy. The Pearl of Great Price contains Smith’s religious history, the Articles of Faith, the Book of Abraham, and the Book of Moses. Biblical Response: The Bible explicitly warns against adding to or detracting from its teaching (Rev. 22:18; Deut. 4:2). The New Testament contains the inspired and totally accurate witness of contemporary disciples and followers of Jesus. It alone claims to be fully inspired of God and usable for the establishment of doctrine (2 Tim. 3:15–17; 2 Pet. 1:19–21).

ESTABLISHMENT OF TEMPLES:
The first Mormon temple was constructed in Kirtland, Ohio, in 1836. Subsequently, a temple was constructed in Nauvoo, Ill., in 1846. Presently there are at least 53 operating temples throughout the world including the one finished in Salt Lake City in 1893. The purpose and function of temples is for the practice of eternal ordinances including primarily baptism for the dead, endowments, and celestial marriages. Baptism in the Mormon church, for both the living and the dead, is essential for the fullness of salvation. The dead often are baptized by proxy which affords them after death the opportunity to become Mormons. Celestial marriage for "time and eternity" is also a temple ordinance. It is necessary for godhood and seals the marriage forever. Temples form an essential part of Mormon salvation. Only Mormons in possession of a "temple recommend" by their bishop may enter a temple.

Biblical Response: The Temple of the Old Testament was a place of symbolic sacrifice forefiguring the sacrifice of Christ. Worship in the Jewish temple in Jerusalem was a practice of early Jewish believers (Acts 2:46). Otherwise there is no mention of any such practice in the New Testament. Never was the Jewish temple used for baptism for the dead, marriage, or other secret ceremonies. It was the place in the Old Testament where the glory of God occasionally dwelt. Today the individual believer is God’s dwelling place and not a physical building (1 Cor. 3:16).

GOD IS AN EXALTED MAN:
Elohim, the god of this universe, was previously a man in a prior existence. As a result of having kept the requirements of Mormonism, he was exalted to godhood and inherited his own universe. God is confined to a "body of flesh and bones" (Doctrine and Covenants 130:22) and yet is thought to be omniscient and omnipotent. He obviously cannot be omnipresent. There are an nfinite number of gods with their own worlds—these too were previously men. The Holy Ghost, Jesus Christ, and "Heavenly Father" comprise three separate and distinct gods. Heavenly Father sires spiritual children in heaven destined for human life on earth. All humans, as well as Jesus Christ and Lucifer, are god’s heavenly children. (See Doctrine and Covenants 130:22; God, Jesus, and the Spirit thus had beginnings.)

Biblical Response: God is Spirit and is not confined to a physical body (John 4:24). Jesus Christ was incarnated through a miraculous and non-physical conception through the Virgin Mary. He was fully God from the beginning (John 1:1). Together with the person of the Holy Spirit they form the triune (three-in-one) eternal God. JESUS IS GOD’S "SON": Jesus was Heavenly Father’s firstborn spirit child in heaven. He was begotten by God through Mary as in a "literal, full and complete sense" in the same "sense in which he is the son of Mary" (Bruce McConkie, A New Witness for the Articles of Faith [Salt Lake City: Deseret Book Co., 1993], 67). These two elements of Jesus being literally God’s son form his uniqueness in Mormon theology. In the Garden of Gethsemane as well as on the cross Jesus atoned for Adam’s sin and guaranteed all humankind resurrection and immortality. Jesus visited the Israelites or Indians of North America after his resurrection and established the true church among them. We are the spiritual, but literal, younger brothers and sisters of Christ. Some Mormon documents claim that Jesus was married at Cana in Galilee (Mark 2) and had children himself.

Biblical Response: Jesus is viewed as God, the Word or Son, eternally existent with the Father and worthy of identity as God (John 1:1–14). He was born of the Virgin Mary who had conceived him supernaturally by the Holy Spirit. He lived a perfect life, died on the cross for the sins of the world, and was raised from the dead. He will come again and reign as Lord of lords.

HUMANS ARE GODS IN EMBRYO:
Every human being has the potential of becoming a god by keeping the requirements of Mormonism. A well-known statement within Mormonism is, "As man is god once was, as god is man may become." From a prior spirit existence in heaven, humans may be born on earth in order to exercise freedom to choose good or evil and to have a body for the resurrection. Basically humans are good, but they will be punished for their sin. But by keeping Mormon teaching and obeying the church and the Prophet, after the resurrection worthy Mormon males may pass the celestial guards, bring their wives with them, and achieve a status similar to Elohim—the god of this world. The consequences of their sin are erased by their allegiance to the tenets of Mormonism. In resurrection faithful Mormons receive exaltation to godhood and will exercise dominion over their world. Biblical Response: Human beings are God’s special creation. There is no evidence from Scripture of preexistence, rather God acknowledges that it was in the womb of our mothers that He formed us (Isaiah 44:2). A sinful nature is part of humanity’s experience. Liberation from the power and presence of sin is experienced as a result of faith in Christ. At that point God’s image is begun to be remade in every Christian. Although the believer is being transformed to Christlikeness, the Bible does not teach literal godhood as the inheritance of the saints (Rom. 8:29; Rev. 1:5– ).

MORMON PLAN OF SALVATION:
The Mormon plan of salvation is built on the idea that all people have eternal life, but only the most faithful Mormons have godhood or enter the celestial Kingdom. In order to obtain this ultimate step, Mormons must exercise faith in the God of Mormonism, its Christ, and the Church of Jesus Christ of Latter-day Saints; exercise repentance; and be baptized in the LDS Church. Additionally Mormons must keep the "Word of Wisdom" by abstaining from alcohol, tobacco, and caffeine; tithe to the church; attend weekly sacrament meetings; support the Mormon prophet; do temple works; and be active in their support of the church.

Biblical Response: Salvation, according to the Bible, is due to God’s grace and love. He provided Jesus as the sacrifice for the sins of the world. It is through faith in the crucified and risen Jesus that we may be saved. Works are excluded (John 1:12; 3:16; Rom. 10:9–13; Eph. 2:8–9).

EVANGELIZING MORMONS

Know clearly the Christian faith and the gospel.

Be aware of the unique Mormon doctrines as presented here.

Remember, Mormons use Christian vocabulary (gospel, atonement, god) but radically redefine their meanings. Define clearly what you mean when you use biblical words.

Present a clear testimony of your faith in Christ alone for your salvation.

Show your Mormon friend that the Bible teaches salvation alone through the cross of Christ (John 3:16; Rom. 10:4,10–13; Eph. 2:8–9). Emphasize that salvation is a gift to be received, not a merit to be earned.

Warn the Mormon about trusting in feelings (i.e., the burning in the bosom) for a validation of Mormonism’s truth claim. Without historical, objective verification, feelings are useless.

When Mormons use a Bible verse, read carefully the verses before and afterward to make clear the exact meaning and purpose of the passage. Don’t let them take Bible verses out of context. Read carefully the full reference in the Bible before deciding what any one verse means.

Keep the central doctrines of the faith as the focus of your discussion.

Do the basics: pray, trust the Holy Spirit, and be loving, patient, and steadfast.

Phil Roberts, Director of Interfaith Evangelism. Copyright 2000 North American Mission Board of the Southern Baptist Convention, Alpharetta, Georgia. All rights reserved. Reprinted with permission.

Are we living in the end-times?

By: Hank Hanegraaff (2001)

Speculations concerning the future multiply as fast as snowflakes in a blizzard. As this decade, century, and millennium come to a close, Christians need to know that not all end-times opinions are facts. Jesus told His disciples:

"No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father....Therefore keep watch, because you do not know on what day your Lord will come" (Matt. 24:36, 42, NIV).

This passage seems to dismiss study and speculation about the Second Coming. But look closer: the second portion of Jesus' statement commands us to pay attention and eagerly expect His return: "Therefore keep watch..." The best way to keep watch is to know what God has revealed about the future, and to attempt a biblical understanding of events around us.

Jesus' disciples attempted to understand the future, often questioning Him about prophetic events. They even wondered if His first coming would result in political and military upheaval and the overthrow of Israel's oppressors (Acts 1:6). They were wrong in that case, but they never lost hold of the central end-time events: the final judgment (Matt. 25:46); the resurrection of the dead (1 Thess. 4:13-18); the glorification of God's people (Col. 3:4; Matt. 16:27); and the "destruction" of death (1 Cor. 15:25-26).

Central Themes of the End Times. Almost one hundred passages refer to the end times. However, many of these can be grouped into six end-times themes. An easy way to remember these themes is to relate each of the six topics to the six letters of the word F-U-T-U-R-E.

F — Final Judgment. The final judgment of humankind is described clearly in passages like Acts 17:31, Hebrews 10:27, and Revelation 20:4-15. Scripture indicates that Christ Himself will be the Judge (John 5:22; Acts 10:42; 2 Tim. 4:1).

U — Unknown Hour. No one can know the exact time of the Second Coming. Despite the sensationalistic ideas you may have heard from cult leaders as well as from well-meaning but mistaken Christians, no one knows the timing of the Second Coming. Several biblical passages emphasize this, including Matthew 24:27-42 and Acts 1:7.

T — Time and Eternity. Though Christians have differing views on the timing of certain end-time events, they agree on the future eternal state. Following the final judgment of humankind, time will give way to eternity.

Jesus spoke of the eternal state when He said that the wicked "will go away into eternal damnation, but the righteous into eternal life" (Matt. 25:46). Everyone must ultimately be ushered into one of two final states: eternal heaven or eternal hell (Rev. 20:11-15; Luke 16:26; Matt. 25:41-46). Christians will spend eternity with God in heaven; unbelievers will spend eternity apart from God in hell.

U — Unbelief. Apostasy — a widespread defection from the true faith — will characterize the time immediately preceding the second coming of Christ (Luke 18:8; 2 Thess. 2:3; 1 Tim. 4:1-3; 2 Tim. 4:3-4; and 2 Pet. 2:1-3). There will also be widespread mockery of the truth by nonbelievers (2 Pet. 3:3-5). At the final judgment, unbelievers and mockers will have to answer for their actions.

R — Resurrection. The resurrection of the righteous will occur at the Second Coming. Jesus' resurrection — the "firstfruits" of resurrection life — guarantees and typifies the resurrection of the righteous (Luke 14:14; 20:34-38; Matt. 22:29-32; Mark 12:24-27).

E — Essential. The Second Coming is a foundational fact. All Christians and all Christian churches since the time of the apostles have affirmed the Second Coming as an essential or foundational belief. All early church creeds include the Second Coming, such as the Apostles' Creed — "He will come to judge the living and the dead." While Christians unite in the belief that Jesus will literally and physically come again, cults, by contrast, commonly deny a literal and physical Second Coming. The Jehovah's Witnesses, for example, teach that Christ's return was "invisible" and occurred secretly in 1914.

Scenarios of the End Times. Above are some key facts about the future, and Christian opinions concerning the end times must be compatible with them. Over the centuries many biblical interpreters have set forth prophetic scenarios of the end times. Such scenarios are not necessarily bad, as long as we remember the difference between what is factual and what is opinion. Reasonable, well-developed scenarios can help us to understand and organize incomplete information. But they are not infallible.

I think it is noteworthy that while the various scenarios differ on the timing of end-time events, they agree on the "essentials" of the end times. That is, they agree there will be a Second Coming of Christ, a resurrection, a final judgment, and an eternal state.

There are three main scenarios concerning the millennium (Rev. 20:1-4). Premillennialism understands Scripture to teach that the Second Coming will take place before the millennium, after which Christ will personally rule for a literal thousand-year period on earth. Following the millennium will be a resurrection, a final judgment, and the ushering in of eternity.

Postmillennialism understands Scripture to teach that the Second Coming will take place after the millennium, following which there will be a resurrection, judgment, and the ushering in of eternity. In postmillennialism, the reference to 1,000 years in Revelation 20 is not taken literally. Some in this camp believe the "millennium" refers to the interadvent age — that is, the time between Christ's first coming and His second coming. Many believe that during the present "millennial" age the church will progressively "Christianize" the world. In this view, while the church is not the kingdom, it takes part in building the kingdom through the worldwide spread of the gospel.

Amillennialism understands Scripture to teach that there will be no literal thousand-year kingdom over which Christ will rule, but rather that the "kingdom" represents Christ's present rule over the church on earth (though some amillennialists believe the kingdom promises are now being fulfilled in heaven). Generally speaking, amillennialists believe that world conditions will become increasingly worse until the Second Coming, after which there will be a resurrection, judgment, and ushering in of the eternal state.

Premillennialists often make reference to what is called the "Rapture." The Rapture is a word that refers to the instantaneous removal of the church from the world preceding (or at) the Second Coming (1 Thess. 4:16-17). As was true regarding the millennium, there are different scenarios regarding how to understand the timing of the Rapture. Some scholars place the Rapture before the seven-year Tribulation period (pretribulationism); others in the middle of the Tribulation (midtribulationism); and others immediately after the Tribulation (posttribulationism). Each variation on premillennialism is an attempt by interpreters to understand the details of the end times that are not clearly stated in Scripture.

No matter which view you believe best represents the end times, remember that any legitimate view must affirm the clear "essential" teachings outlined above — such as the Second Coming, the resurrection, the final judgment, and the eternal state. And regardless of your particular position on the above issues, we can all join together and rest secure in the knowledge that our eternity with Him is guaranteed through what He has demonstrated already — most notably, in the resurrection of Jesus Christ. With a solid foundation in Scripture, we can join Paul in proclaiming: "We wait for the blessed hope — the glorious appearing of our great God and Savior, Jesus Christ, who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good" (Tit. 2:13-14).