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The Book of Mormon 21 Day Challenge Alma 41:1–15 — Why Does Doing Good Matter in This Life and the Next? Scripture Focus: Alma 41:1–15 LDS Quote:“When you make choices, I invite you to take the long view—an eternal view… your eternal life is dependent upon your faith in Him and in His Atonement. It is also dependent upon your obedience to His laws. Obedience paves the way for a joyful life for you today and a grand, eternal reward tomorrow.” — Russell M. Nelson, Think Celestial!, October 2023 Alma’s Lesson on Restoration Alma now turns to his son Corianton to explain what is meant by “restoration.” He connects restoration directly to resurrection — a future moment when the spirit and the body of the dead will be reunited in a perfected form. But this restoration is not merely physical. It is moral. Alma teaches that resurrection restores “like for like.” If a person has chosen righteousness, righteousness will be restored to him. If he has chosen wickedness, wickedness will be restored to him. Good returns to good. Evil returns to evil. Light to light. Darkness to darkness. Wickedness, Alma insists, never was happiness. Therefore, the sinner cannot be restored to happiness. Justice requires correspondence. What one sends out returns. Alma pleads with his son to turn from sin and do good, because restoration will condemn the sinner more fully. In this framework, the importance of doing good is clear: what a person becomes in this life determines what is restored to him in the next. Restoration, then, appears to reveal: What you have become.What you have chosen.The moral trajectory you sent out. Resurrection at the Heart of the Gospel Before comparing frameworks, we must establish the Christian foundation. Resurrection stands at the very heart of the gospel. If Christ has not been raised, our faith is futile (1 Corinthians 15:14–17). The resurrection of Jesus is not a secondary doctrine — it is the vindication of the cross and the guarantee of eternal life for those who belong to Him. Because He lives, those united to Him will live also (John 14:19). Christianity begins with a fallen world. Through Adam’s disobedience, sin entered and death followed (Romans 5:12). All humanity stands under condemnation. The plan of redemption is not moral improvement; it is divine intervention. God acts to reconcile sinners to Himself through Christ’s death and resurrection (Romans 4:25; Ephesians 2:8–9). Scripture speaks of two resurrections (John 5:28–29; Revelation 20:4–6, 11–15): one unto life for those who belong to Christ, and another unto judgment for those who remain in unbelief. The New Testament holds two truths together without confusion: Salvation is by faith alone.Every person will give account for their works. We are justified by faith apart from works of the law (Romans 3:28). “There is therefore now no condemnation to those who are in Christ Jesus” (Romans 8:1). When believers stand before Christ, they do not stand to determine whether they are saved — that verdict was settled at the cross. Yet believers will be evaluated (2 Corinthians 5:10). Works are tested (1 Corinthians 3:12–15). Some endure and receive reward; others are burned up — yet the person “will be saved.”Faith determines destiny. Works determine reward. For the unbeliever, works do not save but testify. At the Great White Throne, the dead are judged according to their works (Revelation 20:12–15). Their works confirm the justice of their condemnation. Thus, in Christian theology, resurrection reveals not merely moral development but covenant identity. A Different Structure of Resurrection In Latter-day Saint theology, resurrection is universal and unconditional. Alma 11:43–44 teaches that spirit and body will be reunited and restored to their proper form, and that all people — righteous and wicked — will stand before God. Christ’s atonement guarantees physical resurrection for every human being. Judgment follows, but rather than a resurrection unto life and a resurrection unto condemnation separated in sequence, all are raised to immortality. Their eternal condition is determined by degrees of glory — Celestial, Terrestrial, or Telestial — while only a comparatively small number are consigned to outer darkness. Resurrection, therefore, is applied universally. What differs is the degree of glory corresponding to the individual’s lived trajectory and covenant faithfulness. The Decisive Distinction In Alma 41, restoration appears to reveal what one has become. Resurrection restores moral correspondence — good for good, evil for evil. But Scripture introduces a categorical distinction. No man by his own merit is righteous. “There is none righteous, no, not one” (Romans 3:10). “All have sinned and fall short of the glory of God” (Romans 3:23). Even our righteous deeds are as filthy rags (Isaiah 64:6). If resurrection simply restores what we have become, then justice alone condemns us all. The gospel does not announce that Christ merely assists our moral trajectory. It declares that He gives us His righteousness. “He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” (2 Corinthians 5:21) Under the New Covenant, God promises: “I will forgive their iniquity, and their sin I will remember no more” (Jeremiah 31:34). He declares, “I will put My law in their minds, and write it on their hearts.” Forgiveness precedes transformation. Grace initiates. Obedience follows. Resurrection unto life, therefore, does not rest in what we have sent out, but in whether we are found in Him. Alma’s restoration language emphasizes moral correspondence. The New Testament places the decisive division elsewhere: Resurrection reveals whether you are in Christ. That is not a minor refinement. It is a structural difference. One framework emphasizes amplified moral identity.The other reveals covenant union with the Righteous One. Why Doing Good Still Matters None of this dismisses obedience. Doing good matters because God is holy. Doing good matters because works will be evaluated. Doing good matters because faith produces fruit (James 2:17). Believers are called to walk in the works God prepared beforehand (Ephesians 2:10). But obedience does not secure resurrection unto life. Union with Christ does. Works will be tested.Reward will differ.But eternal destiny is determined by faith in the risen Son of God. A Question Worth Considering President Nelson states that eternal life is dependent not only upon faith in Christ and His atonement (which Christians define differently — see The Gospel of the Cross ) but also upon obedience to His laws. Christianity does not deny the necessity of obedience. The question is what obedience secures. Eternal life is not wages earned for performance. Scripture declares, “The wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23). While believers will receive rewards according to their works (1 Corinthians 3:12–15), those works are themselves the fruit of the Spirit’s work within them. Any true good done in this life is possible only through the guidance and gifting of the Holy Spirit. For the Christian, salvation unfolds in order. First is justification — salvation through faith alone — by which the believer is declared righteous before God (Romans 5:1). This secures eternal life. Then comes sanctification — the ongoing work of the Spirit shaping the believer into Christ’s likeness (2 Thessalonians 2:13). Finally comes glorification — when the believer is raised and given a glorified body, freed from corruption (1 Corinthians 15:42–44). Justification secures eternal life. Sanctification produces obedience. Glorification completes redemption. Obedience matters deeply. But it is the fruit of salvation, not the condition that earns it. If resurrection restores what you have become, then hope rests in moral trajectory. But if resurrection reveals whether you are in Christ, then hope rests in His righteousness. Which foundation secures eternal life? That is the difference that determines destiny. And ultimately, the question is this: does salvation culminate in glorification because of what we have become, or does glorification flow from justification — the ungodly declared righteous through faith in Christ alone?

The Book of Mormon 21 Day Challenge Day 4: Alma 36:1–24 — How Can Sins Be Forgiven? Scripture Focus: Alma 36:1–24 LDS Quote: “You may feel at times that it’s not possible to be redeemed, that perhaps you are an exception to God’s love and the Saviour’s atoning power… But I testify that you are not beneath the Master’s reach.” — Kristin M. Yee, The Joy of Our Redemption, October 2024 A Powerful Story of Repentance Alma 36 contains one of the most moving accounts in the Book of Mormon. The language is familiar. Repentance. Being “born of God.” Atonement. Joy. Alma recounts to his son Helaman how he once sought to destroy the Church. An angel confronted him. Fear overtook him. For three days and nights he was tormented by the memory of his sins. In that anguish, he remembered his father’s teaching concerning Jesus Christ, who would come to atone for the sins of the world. He cried out for mercy. Immediately, the torment ceased. His pain was replaced with “exceedingly great joy.” He speaks of seeing God upon His throne. Strength returned to his body. He declares himself “born of God” and filled with the Holy Ghost. It is a compelling story. But compelling narrative is not the same thing as doctrinal clarity. The question is not whether forgiveness is mentioned. The question is: how are sins forgiven? Familiar Words — Different Foundations When read quickly, this passage feels evangelical. Conviction of sin. Crying out to Christ. Immediate relief. Joy. New birth. Yet familiar words can rest on different foundations. Within Latter-day Saint theology, the atonement of Christ includes Gethsemane, the cross, and resurrection. Through that atonement, all humanity will be resurrected. Beyond that universal resurrection lies a greater salvation — often described as exaltation — which depends upon covenant faithfulness, ordinances, and perseverance. Within historic Christianity, forgiveness is not primarily framed as covenant progression. It is framed as justification — a legal declaration grounded in substitution. Alma’s torment ceases. His joy begins. But the passage does not explain how divine justice is satisfied. It does not describe wrath borne. It does not articulate substitution. It speaks of relief — but not of imputed righteousness. Even historically, explanations of the atonement within Latter-day Saint teaching have not always been articulated in the same way. Early sermons, including those of Brigham Young, introduced the concept often referred to as “blood atonement,” suggesting that certain sins might require the sinner’s own blood. While not emphasized today, its historical presence reveals that the sufficiency and scope of Christ’s atonement have not always been uniformly expressed within the tradition. This is not said to inflame. It is a theological observation. If Christ’s sacrifice is fully sufficient — completely satisfying divine justice — then no additional shedding of blood could ever be required. The cross would stand alone. And that brings us to the centre of the gospel. The Gospel according to the Bible Scripture teaches that all have sinned and fall short of the glory of God (Romans 3:23). Even our righteousnesses are as filthy rags before Him (Isaiah 64:6). The wages of sin is death (Romans 6:23). Forgiveness must address guilt before a holy Judge. The New Testament does not present the atonement as a general enabling power within a broader plan. It presents the cross as the very heart of the gospel. Paul writes that the message he proclaims is “the message of the cross” (1 Corinthians 1:18). He determined to know nothing among the Corinthians “except Jesus Christ and Him crucified” (1 Corinthians 2:2). His only boast was “in the cross of our Lord Jesus Christ” (Galatians 6:14). The cross is not one component of salvation. It is the decisive act in which divine justice is satisfied and sinners are reconciled to God. “He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” (2 Corinthians 5:21) Christ did not merely remove sin. He bore it. The sinless One was treated as sin itself, enduring the penalty justice demanded. In that act, wrath was satisfied. In that act, righteousness was secured. And it is faith in this truth that saves. When Israel was bitten by serpents in the wilderness, God commanded Moses to lift up a bronze serpent on a pole. Whoever looked upon it lived (Numbers 21:8–9). The healing was not earned. It was received by looking in trust. Jesus applied that image to Himself: “And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in Him should not perish but have eternal life.” (John 3:14–15) The Israelites were healed by looking. Sinners are saved by believing — by looking upon Christ crucified with the eyes of faith. This is what we call salvation of justification through Faith alone. Something that Joseph Smith added to his translation of the Bible: "Therefore we conclude that a man is justified by faith alone without the deeds of the law." (Romans 3:28 JST) Where True Joy Comes From Christian salvation does not end at justification, but it begins there. Through faith we are justified — declared righteous before God (Romans 5:1). This is not moral improvement. It is a legal standing granted because Christ’s righteousness is credited to us. From justification flows sanctification — the lifelong work of the Spirit shaping believers into Christ’s likeness. And beyond that lies glorification — the future promise that we will be raised and perfected in His presence (Romans 8:30). But our growth does not secure our standing. Our standing rests entirely on Christ. Joy, therefore, is not merely the absence of torment. It is assurance — assurance that our sin has been fully dealt with at the cross, that Christ was raised on the third day (1 Corinthians 15:3–4), and that we are reconciled to God because of His finished work. “He was delivered up because of our offenses, and was raised because of our justification.” (Romans 4:25) Faith does not make us righteous by merit. It unites us to the Righteous One. “He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” (2 Corinthians 5:21) That is forgiveness. That is justification. That is the ground of lasting joy. A Question Worth Asking Alma describes the joy of forgiveness. But what secures that joy? Is it relief within a covenant system — or the finished work of Christ crucified and risen, received by faith, by which sinners are declared righteous before God?

Day 2: Mosiah 4:1–21 — Joy After Repentance? Scripture Focus: Mosiah 4:1–21 LDS Quote: “The joy we feel has little to do with the circumstances of our lives and everything to do with the focus of our lives.” — Russell M. Nelson, Joy and Spiritual Survival This reading centres around King Benjamin’s powerful speech. In it, his people feel deep guilt after hearing the message of Christ’s coming. They fall to the ground and sincerely plead for mercy through Christ's atonement, even though He has not yet been born. The people experience joy, receive forgiveness, and commit to following God. On the surface, this is a moving account of repentance and salvation. Similar to Day 1 , it initially appears biblical. Joy after repentance is a classic Christian theme. However, we must look beyond the emotional language and test the doctrine beneath it . It’s essential to recognize that while the Book of Mormon cites itself as Scripture, it claims to be a “confirming” revelation—distinct from the Bible. This distinction is crucial in understanding the nature of joy described herein. The Nature of Joy Ask a Christian about joy, and they might reference verses such as “The joy of the Lord is your strength” or “Rejoice in the Lord always.” These passages, while familiar, do not provide a strict definition. Instead, they emphasize joy's presence in the life of a believer. To grasp joy biblically, we must delve deeper and explore its spiritual significance. Joy, in this biblical context, is not synonymous with happiness or momentary pleasure. It signifies something far more enduring—something that does not rely on external situations but rests in spiritual reality. Joy is a profound gladness that arises from what has been done for us, what has been promised to us, and Who holds our future. It represents the lasting outcomes of restoration, hope, and communion with God. C.S. Lewis, in his book Surprised by Joy , provides a thought-provoking insight: “I call it Joy, which is here a technical term and must be sharply distinguished both from Happiness and from Pleasure. Joy (in my sense) has indeed one characteristic, and one only, in common with them; the fact that anyone who has experienced it will want it again... But then Joy is never in our power and pleasure often is.” Lewis's understanding of joy sharply contrasts with modern concepts. Joy is not merely comfort or excitement; it embodies a holy longing for the transcendent. This desire, while often accompanied by pain, is an invaluable experience we wouldn’t exchange for anything. Unlike pleasure, which we can easily pursue, true joy arrives unexpectedly. It is a holy longing, not a spiritual pay-cheque . Paul writes in Romans 4:4 , “Now to the one who works, the wages are not counted as a gift, but as what is due.” Misunderstanding Joy in LDS Theology When one searches for “joy” in the official LDS Gospel Topics , the result leads to an entry on Happiness . This entry frames joy not as an unchanging gift rooted in God's presence, but as a by product of obedience within the LDS plan of salvation. According to the Church: “Our happiness is the design of all the blessings He gives us—gospel teachings, commandments, priesthood ordinances, family relationships, prophets, temples... His plan for our salvation is often called ‘the great plan of happiness.’” In this framework, joy becomes transactional . It arises not from a reconciled relationship with God through grace but from adhering to a list of LDS-specific mandates. These include priesthood ordinances, temple rituals, commandment-keeping, and personal righteousness. Even Christ’s Atonement is portrayed as a means to achieve happiness rather than as the ultimate act that secures everlasting joy for the redeemed. President Russell M. Nelson’s statement claims, “joy has everything to do with the focus of our lives.” While the sentiment appears commendable, the LDS interpretation of “focus” is bound to effort, adherence to commandments, and religious duties. In stark contrast, Scripture calls us to lift our eyes to the One who has already accomplished the work. LDS doctrine continuously links joy to both temporal and eternal performance, suggesting that adversity, hard work, and moral behaviour are necessary paths to spiritual fulfilment. This view reduces joy to something that must be earned rather than received. Their assertion, “We will find peaceful, eternal happiness as we strive to keep the commandments…” reflects a meritocratic world view, deviating from biblical teachings about joy. Joy, according to biblical truth, is a fruit of union with Christ. Even the well-known quote from 2 Nephi 2:25 — “Men are, that they might have joy” — is reframed through this moralistic lens. What could be a profound truth is turned into a slogan that conditions joy upon the success of human effort. Yet, true joy, as C.S. Lewis observed, is not within our power . True Biblical Joy Biblical joy emerges not from personal achievements but rather from what we’ve been generously given. It is a gift—an outpouring of our genuine knowledge and trust in God. This joy doesn’t serve as the reward for religious performance; it manifests in our hearts, thoughts, and praises as a response to who God is and what He has accomplished. It is through this lens that we understand joy as our strength in overcoming adversities (“the joy of the Lord is your strength” – Nehemiah 8:10 ), as our comfort during times of affliction, and as our peace in knowing we are saved. The Holy Spirit sustains this joy within us ( Galatians 5:22 ). Thus, joy is not a mere transaction; it is the spiritual fragrance that emanates from a soul anchored in grace. It springs not from striving to fulfil religious obligations, but from resting in the God who saves us and rejoicing in His faithfulness. Repentance and the Promise of Joy While Mosiah 4:1–21 may initially present as a touching moment of true repentance and joy, it should be perceived within the distinct framework of Latter-day Saint doctrine. A Christian might observe echoes of Psalm 51 in King Benjamin’s people—a cry for mercy and the joy that arises from forgiveness. However, a critical contradiction exists: according to Doctrine and Covenants 132:39 , King David—the author of Psalm 51 —lost his exaltation* due to his sins. Thus, the LDS framework asserts that even his repentance was insufficient. This inconsistency undermines the very joy described in Mosiah 4 , suggesting that repentance alone is not enough—for David, and certainly not for the present Latter-day Saint. In contrast to the biblical gospel, which proclaims that the blood of Christ upon the cross cleanses us from all sin, the LDS theological position links joy and forgiveness to temple worthiness, personal righteousness, and religious observance. Yes, discovering God’s goodness brings joy—but in the LDS view, this joy is conditional. Therefore, it is vital to read this passage not solely through a Christian lens but as a Latter-day Saint does, with a gospel that lacks the power to save entirely and with joy that only persists through one's personal performance. True joy, founded in grace, should not be entwined with performance-based ideologies. It is a gift meant to be received and cherished.

Scripture Focus: Alma 22:1–26 LDS Quote: “The most powerful Being in the universe is the Father of your spirit. He knows you. He loves you with a perfect love.”— Dieter F. Uchtdorf, You Matter to Him This passage from the Book of Mormon recounts a dramatic exchange between Aaron, one of the sons of Mosiah, and King Lamoni’s father. Aaron begins to teach the king about God, creation, the fall of man, and the plan of redemption through Jesus Christ. The king is moved and prays a heartfelt prayer of repentance, desiring salvation. He then collapses as though dead. Later, Aaron revives him by the laying on of hands. The king then commands the gospel to be preached throughout the land. At first glance, this passage seems to reflect biblical truths: belief in God, the fallen state of man, and the hope of salvation through Christ. It speaks of repentance and faith—doctrines that every evangelical Christian would affirm. However, while the terminology sounds familiar , the theology behind it diverges drastically . We must not assess this passage in isolation. Doing so would be like tasting icing and assuming the whole cake is sweet without testing its ingredients. 1. The “Great Spirit” – Is It the God of the Bible? Aaron refers to God as “that Great Spirit.” This expression may sound poetic or harmless, even consistent with John 4:24, where Jesus says, “God is Spirit.” But this is where careful discernment must be applied. According to official LDS doctrine: “The Father has a body of flesh and bones as tangible as man’s.”— Doctrine and Covenants 130:22 “God himself was once as we are now, and is an exalted man... We have imagined and supposed that God was God from all eternity. I will refute that idea.”— Joseph Smith, King Follett Discourse, April 7, 1844 “As man now is, God once was: As God now is, man may be.” — Lorenzo Snow, cited in Teachings of Presidents of the Church: Lorenzo Snow , p. 83 In other words, LDS doctrine teaches that God the Father was once a mortal man who became a god , and He possesses a physical body. Though Aaron uses language that may appeal to Christians, the doctrinal framework behind that language is not biblical. The God described in Mormonism is a finite being who attained godhood through progression—a teaching utterly foreign to Scripture, which describes God as eternal, unchangeable, and uncreated (Psalm 90:2; Malachi 3:6; John 1:1–3). 2. The Atonement: Gethsemane or the Cross? Aaron tells the king that Christ “suffered and died to atone for sin.” At first glance, this appears sound. However, LDS doctrine places the primary focus of the atonement not on the cross, but in the Garden of Gethsemane . “In the Garden of Gethsemane... He took upon Himself the sins of the world... His agony in the garden was not less than the agony of the cross.”— Gospel Principles (2009) , p. 52 “It was in Gethsemane that Jesus took on Himself the sins of the world.”— Bible Dictionary (LDS Edition), under “Gethsemane” This reinterpretation stands in stark contrast to the historic Christian Gospel, which teaches that the atonement was accomplished on the cross , not in the garden. Jesus shed His blood as the sacrificial Lamb at Calvary, declaring, “It is finished” (John 19:30). The Garden was the place of agony, but the Cross was the place of atonement . I explore this issue in much greater detail in my article, The Gospel of the Cross , which explains why the biblical Gospel centres on Christ’s crucifixion and the blood He shed on Calvary as the grounds of our salvation—not on His suffering in Gethsemane. 3. Are We Saved by Grace or After All We Can Do? Aaron teaches that salvation comes through “faith and repentance.” Christians affirm this wholeheartedly. However, LDS doctrine qualifies this grace with a troubling condition: “For we know that it is by grace that we are saved, after all we can do.”— 2 Nephi 25:23, Book of Mormon “However powerful the saving grace of Christ, it brings exaltation only to those who obey the fulness of gospel law.”— Bruce R. McConkie, Mormon Doctrine , p. 671* According to this doctrine, grace is not free —it is earned after personal effort . This stands in stark contrast to the Gospel of Christ, which teaches: “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast.”— Ephesians 2:8–9 4. The Fall of Man: What Do Mormons Believe About Original Sin? In verse 14 of Alma 22, Aaron says: “And since man had fallen he could not merit anything of himself; but the sufferings and death of Christ atone for their sins.” This sounds aligned with Romans 5:12–19, but LDS doctrine officially rejects the idea of inherited guilt from Adam. “We believe that men will be punished for their own sins, and not for Adam’s transgression.”— Articles of Faith 1:2 Though LDS theology acknowledges that the Fall introduced mortality, it denies the imputation of Adam’s guilt , which is a cornerstone of orthodox Christian soteriology. 5. But Doesn’t This Sound Christian? Paul’s Warning To the average Christian unfamiliar with LDS teachings, Alma 22 may sound doctrinally sound. It speaks of God, repentance, Christ, and salvation. But this is exactly why the Apostle Paul’s warning must be heard afresh today: “I marvel that you are so quickly deserting Him who called you by the grace of Christ for a different gospel, which is really not another, only there are some who are disturbing you and want to distort the gospel of Christ. But even if we, or an angel from heaven, should proclaim to you a gospel contrary to the gospel we have proclaimed to you, let him be accursed!”— Galatians 1:6–9 (LSB) Mormonism claims its origins from an angel (Moroni) who revealed golden plates. However, the gospel proclaimed in the Book of Mormon , though dressed in Christian vocabulary, is a distortion —a completely different system that redefines God, grace, salvation, and the very purpose of life. This passage in Alma 22 sounds inspirational. It tells a touching story of a pagan king coming to know “God” and desiring salvation. But without understanding what that “God” means in LDS theology , or how “salvation” is defined in their framework, one may find themselves embracing a different gospel altogether. Conclusion: Test Every Spirit Test every spirit. Examine the whole system of Mormon doctrine—not just its heartwarming stories. The Book of Mormon uses Christian-sounding words, but those words carry radically different definitions . Let us hold fast to the Gospel once delivered to the saints: Christ crucified on the cross, risen from the grave, and reigning in Heaven, will return to Earth to rule for 1000 years— He has given us the offering of salvation by grace alone, through faith alone, in Christ alone.

The Book of Mormon 21 Day Challenge Enos 1:1-12 — Does God answer prayers? Scripture Focus : Enos 1:1-12 LDS Quote: "Heavenly Father has a glorified body of flesh and bones and is the Father of your spirit. Because Heavenly Father has all power and knows all things, He can see all His children and can hear and answer every prayer. You can come to know for yourself that He is there and that He loves you." - Susan H. Porter – Pray, He is There, April 2024 Enos 1:1-12 Enos tells us he was raised by his father Jacob in the knowledge of God. He knew about eternal life. He understood that joy and happiness were found in knowing Him. Yet that knowledge did not settle his conscience. It drove him to wrestle in prayer for his soul. He prays intensely. He spends hours crying out before God. A voice answers him. His sins are forgiven because of his faith in Christ — long before Christ’s earthly ministry. Enos has not seen Christ. He has not heard Him preach. Yet forgiveness is granted on the basis of faith in the coming Messiah. He then intercedes for the Nephites. The Lord responds again, promising blessing for obedience and consequences for rebellion. Enos says his faith remains unshaken. He then prays for the Lamanites, and the Lord declares He will grant according to Enos’ desires because of his faith. On the surface, this is a powerful narrative of repentance and answered prayer. A man cries out — and God responds. Christians affirm that God hears prayer. That is not in dispute. The question is deeper. Observations Enos already possessed knowledge of God and eternal life. Yet when forgiveness is declared, he asks, “How is it done?” The answer given is: because of thy faith in Christ. Christians affirm that Christ’s atoning work applies across history. However, Scripture presents those before the incarnation as trusting in the promises of God — rejoicing in what was to come — rather than possessing a fully articulated understanding of the name, timing, and mechanism of the atonement. They believed God, and it was counted to them as righteousness. This passage also presents immediate divine response to persistent prayer. Enos wrestles — and hears. He pleads — and receives a voice. Here we must ask a pastoral question: Is prayer validated by immediate response? Does faith depend upon inward impressions or audible assurance? Or can faith stand even when heaven appears silent? That question becomes especially important when we consider modern LDS teaching on prayer. Who is God? Before asking how God answers prayer, we must ask who God is. The quote from President Susan H. Porter defines Heavenly Father as a glorified being of flesh and bones. This reflects the broader LDS teaching — rooted in Joseph Smith’s King Follett discourse and later clarified in Doctrine and Covenants 130:22 — that the Father possesses a tangible body. Latter-day Saints will rightly say that when Scripture speaks of God hearing or seeing, this supports embodiment. They will also point out that Numbers 23:19 (“God is not a man”) refers to moral reliability — not to denying God’s exalted, perfected nature. But the biblical testimony goes further. Numbers 23:19 does not merely contrast God with sinful men; it distinguishes Him categorically. Malachi 3:6 declares, “For I am the Lord, I change not.” God is not a being who progressed into deity. He is eternally God. John 4:24 states plainly: “God is Spirit.” This is not metaphorical language like Psalm 91:4, where God is described as having feathers. Nor is it like Christ calling Himself bread (John 6), a door (John 10), or a vine (John 15). Those are figures of speech communicating spiritual truth. When Scripture defines God as Spirit, unchanging, eternal, it is describing His nature — not offering poetic imagery. Even the Book of Mormon states in Moroni 8:18 that God is “not a changeable being.” This is where the tension lies. If God was once a man who progressed to exaltation, that is change. If He possesses a body of flesh and bones by nature, then He is embodied matter. The God revealed in Scripture, however, is eternal Spirit — uncreated, unchanging, not progressing into deity. So when Enos says God answered him, the question is not whether an answer occurred. The question is identity. Are we speaking of the eternal, uncreated Creator — or of an exalted, embodied being? That distinction matters. A Faithful Prayer President Russell M. Nelson asked in 2024: “How can you know that Heavenly Father is really there, even when you can’t see Him?” He invited believers to pour out their hearts — and then listen — to what they feel in their hearts and to thoughts that come into their minds. This instruction places significant weight on inward impressions. It reflects the long-standing LDS teaching of spiritual confirmation — often described as a burning in the bosom. But biblical faith is not grounded in emotional sensation. Prayer can sometimes feel powerful. There are moments when one feels overwhelmed by the presence of God. But there are also long seasons of silence. I have known those seasons. Tears pooling on the floor. Crying out to God. Asking to hear His voice — and hearing nothing. If faith rests on feeling, then silence becomes doubt. But the prayer of the righteous rests not on sensation — but on truth. True faith says: whether I feel warmth or isolation, whether I sense closeness or distance, He is there. Not because my heart burns — but because He has revealed Himself. There is a powerful scene in the film His Only Son , depicting Abraham before he enters Moriah. He pleads with God to take his own life instead of Isaac’s. He receives no response. The silence is painful. But as the camera pulls back, the Angel of the Lord stands within sight — silent, yet present. Listening. Watching. Purposeful. Abraham did not receive immediate reassurance. But God was there. And He had a plan. The plan was not Abraham’s understanding. The plan was Christ. Real prayer of faith is not trusting what we feel. It is trusting the God who has revealed Himself — even when heaven seems silent. So we return to the question: Does God answer prayer? Christians say yes. But before asking whether God answers, we must first ask: Who is the God who answers — and upon what is our faith truly resting?

On December 16th, 2026, the Latter-day Saints newsroom released an article entitled “New Guidance on Bible Translations for Latter-day Saints.”  A link to the original newsroom article is provided at the end of this piece. The announcement explains that the latest edition of the General Handbook includes an adjustment regarding editions and translations of the Holy Bible. The update was communicated by Elder Dale G. Renlund of the Quorum of the Twelve Apostles, chairman of the LDS Scripture Committee. The article states: “The Lord said that He speaks to men and women ‘after the manner of their language, that they might come to understanding’ (Doctrine and Covenants 1:24),” the Apostle says. “Clearly, God’s children are more inclined to accept and follow His teachings when they can understand them.” For many in the wider Christian world, this development has been received positively. Historically, the Latter-day Saint tradition has shown a strong preference for the King James Version, often with caution toward other translations. Because of this history, the decision to broaden guidance regarding modern translations is noteworthy. At 8:18 Apologetics, we welcome any step that encourages clearer access to the biblical text. The Word of God is not diminished by clarity; it is strengthened when it is understood. The Utah Christian Research Center discussed this development on their weekday podcast Viewpoint on Mormonism , offering historical insight into the LDS approach to Bible translations. Their discussion highlighted how significant this shift appears in light of previous practice. The newsroom article also clarifies that “using multiple translations of the Bible is not new for the Church.” Alongside this statement stands the well-known line from the Articles of Faith: “We believe the Bible to be the word of God as far as it is translated correctly…” — Articles of Faith 1:8 That statement reflects a desire for accuracy and fidelity to the original text — something Christians across traditions can appreciate. All believers benefit from careful translation work that seeks to communicate faithfully what was originally written. This brings us to an important question: what makes one translation different from another? Translation Philosophy: Why It Matters As broader engagement with Bible translations is encouraged, it is helpful to understand how translations are generally approached. There are several recognised translation philosophies. 1. Formal Equivalence (Word-for-Word) Formal equivalence translations aim to reproduce the original Hebrew, Aramaic, and Greek as precisely as possible in English. Grammatical structures, verb tenses, and key theological terms are preserved wherever feasible. This allows readers to trace themes and follow repeated words with greater clarity. Examples include: English Standard Version (ESV) New American Standard Bible (NASB) Legacy Standard Bible (LSB) New King James Version (NKJV) These translations are particularly helpful for detailed study. 2. Dynamic Equivalence (Thought-for-Thought) Dynamic translations prioritise communicating the meaning of the original text in natural, contemporary English. Sentence structure may be adjusted, and ancient idioms clarified for modern readers. Examples include: New International Version (NIV) New Living Translation (NLT) These can be very helpful for reading larger portions of Scripture smoothly and clearly. 3. Paraphrases Paraphrases restate the biblical message in freer, more conversational language. They are often useful devotionally but are not designed for detailed doctrinal study. Because they involve a greater degree of interpretation within the wording itself, they are best used alongside more formal translations. 4. Sectarian Renderings Some versions are shaped more directly by the theological commitments of a particular movement. Such renderings may not always reflect the broader consensus of historical biblical scholarship. For careful study, most Christians prefer translations that are produced through collaborative scholarship across traditions. Why This Moment Matters The newsroom guidance suggests age-appropriate translations such as: Ages 14 and above: ESV NRSV Ages 11–13: NIV NLT NKJV Ages 8 and above: NIrV This encouragement toward clarity is significant. The Bible was never intended to be inaccessible. It was written in real human languages — Hebrew, Aramaic, and Greek — so that it could be understood. The New Testament, apart from Hebrews, was written in Koine Greek — the common language of everyday people. It was not composed as an abstract philosophical text for specialists. It was written so ordinary men and women could hear and understand the message of Christ. Throughout history, believers have laboured carefully to preserve and transmit the Scriptures. The New Testament alone rests upon thousands of Greek manuscripts, some dating back to the earliest centuries of the Church. These manuscripts were copied and preserved with remarkable care by communities that regarded them as sacred. Far from being fragile or uncertain, the biblical text stands on a strong historical foundation. Modern translations are not attempts to change Scripture, but to render faithfully what has been preserved. 8:18 Apologetics Advice For serious study, translations that follow a formal equivalence approach — such as the LSB, NASB, or NKJV — are especially helpful for tracing structure and key terms. For broader reading, a dynamic translation like the NLT can provide clarity and flow. Many readers benefit from using two translations side by side, allowing one to illuminate the other. Above all, Scripture should be approached with reverence. The Bible is not merely an ancient text. Christians believe it is God-breathed, holy, and trustworthy. A Personal Encouragement To my Latter-day Saint friends, this development presents a genuine opportunity. The Bible is not something to approach with anxiety. It is not something to be cautious of as though it were unstable or incomplete. It is the Word of God — preserved, studied, and cherished across centuries. If you have primarily read the King James Version, consider placing the NKJV beside it and reading them together. Notice how the language has been clarified while the structure remains familiar. Often, what seemed distant becomes accessible. Read it slowly. Read it thoughtfully. Jesus said: “Whoever does not receive the kingdom of God as a little child will by no means enter it.” (Mark 10:15) Approaching Scripture as a child does not mean approaching it carelessly. It means approaching it humbly — open to learning, willing to listen. The Bible does not need to be feared. It is not hiding truths from those who seek them. It has endured persecution, empire, reform, and modern scrutiny — and it remains. It is Holy. It is enduring. It is meant to be read. My prayer is simple: take this moment as an invitation. Open the Scriptures in a language you understand. Ask God for wisdom. Read with reverence. The Word of God is not something to avoid. It is something to treasure. Here is a prayer that is printed at the start of one of my Bibles, that I pray before a study - Pray it with me: Almighty God, Father of our Lord Jesus Christ grant, we pray that we might eb grounded and settled in your truth by the coming of your Holy Spirit in our hearts What we do not know, reveal to us; what is lacking within, make complete; that which we do know, confirm in us; and keep us blameless in your service, through Jesus Christ our Lord. Amen. Link to the article: https://newsroom.churchofjesuschrist.org/article/holy-bible-translations-editions-church-of-jesus-christ Bible Gateway: www.biblegateway.com Utah Christian Research Center: http://mrm.org/ Modernised Book of Mormon: www.bookofmormon.com

On the morning of April 27, I was preparing to travel to my usual church service in Ealing. I was meant to catch the 8:20 AM bus to Kingston. However, the bus arrived a minute early, and at that exact moment, the rail crossing barriers closed, blocking my way. I missed my bus — and with it, my only realistic opportunity to reach church on time. As I stood there, I asked the Lord what I should do. In that moment of uncertainty, something stirred in my heart — a prompting that had been growing for some time: to visit a Latter-day Saint (Mormon) church, not out of curiosity, but on behalf of my apologetics ministry, 818Apologetics.com . I had long desired to witness firsthand what Latter-day Saints believe, how they worship, and how they present their teachings — all in order to better reach them with the true Gospel of Jesus Christ. I prayed and opened the Scriptures for guidance. The Lord led me to the Book of Acts, where Paul visits Athens. There, Paul observes the many altars and idols, that they were “men of great religion”, but then preaches about the alter “To the Unknown God.” Using their religious devotion, Paul revealed to them the true, living God. On reflection, this was precisely why I had founded 8:18 Apologetics: to point to the God who does not change, the God who is everlasting to everlasting, and to contrast that unchanging truth with the ever-shifting doctrines of the Latter-day Saint faith. With the Spirit’s confirmation, I decided to attend the Latter-day Saint service. The service began around 10 AM, though much like our own Baptist services, it started a little late as people arrived. It opened with a prayer, followed by a hymn, after which they administered the sacrament — leavened bread and water — during the singing of a second hymn. Then came a brief message from a first speaker, another hymn sung standing, and a second speaker. However, unlike a traditional Christian sermon, their messages contained no spiritual depth, no exegesis, and no careful study of the Word. After a closing hymn and prayer, the main service concluded. Following the service, they held an hour-long class, similar to what we might call a Bible study. That day’s study focused on Luke 17:11–19 — the account of Jesus healing the ten lepers. Here, the wonders of God truly began to unfold. Some weeks earlier, during the Latter-day Saints’ General Conference (a time when they present what they believe to be modern prophecy and revelation), I had briefly watched about ten minutes of a speaker addressing this very passage from Luke. I hadn’t watched more — nor thought much of it — until now. Suddenly, I realized that God had prepared me weeks in advance for this very discussion. As the group studied the passage, they focused particularly on verse 19, pondering what it meant that the one leper was made “whole” by his faith. Interestingly, none of the men present seemed to know the answer. A gentleman raised a deeper question, asking about those who are not truly in the faith but present themselves as spiritually whole. At that moment, I felt the room tense. Several missionaries glanced at me, as if realizing that an uncomfortable truth was sitting among them. I stayed silent at first, but I felt the Spirit urging me to speak. I hesitated, unsure whether to intervene — and regretted it momentarily. Yet the discussion moved on to Paul’s “thorn in the flesh,” his weakness that God would not remove despite Paul’s prayers (2 Corinthians 12). Again, the men wrestled with the meaning. This time, the Holy Spirit pressed strongly upon me to speak. I obeyed. I said: “It is a sign of faith when someone has a weakness or imperfection that doesn’t get healed straight away. It shows God’s sovereignty — and it proves that Paul’s faith was real and not fake. If Paul had been healed instantly, people might have thought it was impressive. But when they saw him still struggling, still trusting, still preaching Christ even with his thorn in the flesh, it proved that his faith wasn’t based on appearances — it was genuine. It’s the same with the ten lepers. All ten obeyed Jesus when He told them to go show themselves to the priests. But only one of them came back to Jesus Himself to give thanks. It wasn’t just obedience that made the one leper whole — it was his faith. Faith is belief. It’s trusting who Jesus really is. Abraham believed God, and it was accounted to him for righteousness (Genesis 15:6). It wasn’t Abraham’s obedience that saved him; it was his belief. His obedience came later, because of his faith. True Christian faith leads to obedience because we love Jesus — not because we love obedience itself. Obedience doesn’t produce faith — faith produces obedience.” God allowed me to miss my bus so that I could share the true Gospel with fourteen Latter-day Saint men. After the class ended, one gentleman approached me and asked where I was from. I innocently replied, “New Malden,” not realising that he was actually asking which ward I belonged to, because they had assumed I was a fellow Latter-day Saint. They seemingly recognised an authority in what I had said — something they believe no one outside their faith can possess, especially a Christian. I give all glory to God. Seeds were sown that day. May the Lord water them, and may these men come to repentance and saving faith in Jesus Christ alone. Amen.

During this most sacred season in the Christian calendar, the Universal catholic Church gathers as one body to remember and give thanks for what Almighty God has done for us all. The Christian message, in its essence, remains profoundly simple: it centres on One Man, One Cross, and One redemption—once and for all time—to the glory of God the Father. On Good Friday, We throughout the world pause in reverence and prayer, reflecting upon the immeasurable sacrifice made by our Lord Jesus Christ upon the Cross. And why, we may ask, is the Gospel of the Cross so vital to the Faith? Because it reveals to mankind the deepest expression of divine love. To some, it is a stumbling block. To others, it appears as foolishness. But to those who believe, it is the very power of God unto salvation. In the Hebrew Scriptures, we read of a time when the children of Israel, wandering through the wilderness, turned in rebellion against the Lord. As a consequence, fiery serpents were sent among them, and many perished. When the people repented, God instructed Moses to lift a bronze serpent upon a pole, and all who looked upon it would live. Our Lord Jesus Himself referred to this moment, saying, “As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up.” That bronze image symbolised the people’s sin. Likewise, Christ—who was without sin—became sin for us, so that we might become the righteousness of God in Him. But there is this notable distinction: the Israelites were saved by looking; we are saved by believing. For the Cross of Christ, though accomplished two thousand years ago, speaks across the ages. It was a once-for-all act. Nothing more is required than faith. “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.” — John 3:16 Three days after His crucifixion, sorrow was turned into joy. The tomb was found empty. Death was vanquished. And so the Church proclaims with gladness: He is Risen! He is Alive! This same Jesus who was crucified is risen from the dead, opening the path to eternal life for all who place their trust in Him—to the everlasting glory of God the Father. On this Resurrection Sunday, the Church rejoices in the triumph of our Saviour, the victory over sin and the grave. That which began in mourning has become a day of radiant joy. And yet, my reflection this Easter also turns to an account found shortly after Christ’s resurrection and ascension into Heaven. In the Book of Acts, the Sanhedrin—Israel’s religious council—found itself confronting the emergence of this new and growing community of Jesus followers. In the midst of their deliberation, a respected Pharisee named Gamaliel, a teacher of the Law and mentor to Saul of Tarsus, rose to speak. He reminded them of others who had claimed to be messiah, who perished, and whose movements came to nothing. Then he spoke these words of measured wisdom: “If this plan or undertaking is of men, it will come to nothing; but if it is of God, you will not be able to overthrow them. You might even be found opposing God.” — Acts 5:38–39 Had the message of Jesus been false, it would have faded into history. But it did not. For God raised Jesus from the dead. He appeared to more than 500 witnesses, including the disciples, His brothers James and Jude, and the women who followed Him. And He continues, to this very day, to pour out His Spirit into the hearts of those who truly believe. Nearly two millennia have passed. Yet the Church stands, not in her own strength, but upheld by the power of the living Christ. Gamaliel’s test still holds: If it were of men, it would have ended in the first century. But it has not—because it is of God. Jesus the Messiah lives—today and forevermore. May Almighty God bless all his people this Easter with peace, truth, and the sure hope of the resurrection. Nathan B

Have you ever wondered what the Latter-day Saints actually teach as their gospel? Is it the loving embrace of a Father seeking to save fallen humanity— or something more like cosmic science fiction? When it comes to the heart of Mormonism and the Latter-day Saints movement, the gospel they proclaim is not one found in the Bible—nor even in the Book of Mormon. Rather, it is only vaguely hinted at in the Doctrine and Covenants and The Book of Abraham. Missionaries may come smiling to your front door. They often seem sincere in their love for what they teach—but the gospel of Jesus Christ is not one of the things they bring with them. Instead, they present a series of carefully crafted lesson plans designed to ease you into believing that the Christian church fell into total apostasy, and that Joseph Smith, Jr. restored it in 1830. But behind this polished script lies a gospel very different from the one they share. A gospel that is not the good news at all. To understand the simplicity found in Christ, I previously wrote an article entitled “The Gospel of the Cross. ” In it, I examined a profound conversation between Jesus and a Jewish teacher named Nicodemus—a conversation that reveals the true nature of the gospel: salvation by grace through faith, not by works or eternal self-improvement. The Mormon gospel, however, is a different gospel—one that proclaims a different Jesus and a different spirit. And as Paul warned in Galatians 1, such gospels are not merely different—they are under divine curse. So what, then, is the Mormon gospel? To help Latter-day Saints understand, I’ve written out their doctrine in the kind of language their god seems to favour—Elizabethan English. After all, if their deity chooses to reveal himself in a dead dialect, it seems only fitting to describe his so-called gospel in the same. What follows is a faithful retelling of the true Mormon gospel—not the one they teach in missionary discussions, but the one taught by their prophets, apostles, and scripture. It may shock you, as it did me. But this is the gospel of the Ikea God—a god you must build yourself, piece by piece, ordinance by ordinance, until one day you, too, may sit enthroned in your own celestial kingdom, with your own spirit children worshipping you in turn. The Mormon Gospel And lo, in the beginning were the gods; and the gods were once men, and the men became gods. And one among these gods, having taken unto himself a goddess-wife, did beget a spirit child; and this spirit was sent to dwell in a body of flesh upon a world unknown to men. And behold, this man, being born into sin, was redeemed after he hearkened unto his saviour, and kept the commandments which were given unto him. And after his life was fulfilled, and his mortal body did perish, he ascended and was made a god. And his name was called Elohim. And it came to pass that Elohim did take unto himself many wives from among the resurrected daughters of men, and they became his heavenly mothers. And from them were born many spirit-children. And lo, the council of the gods gathered in the heavens, and Elohim stood amongst them. And he called upon Michael and Jehovah, his sons, to go forth and prepare the earth for habitation. And the gods did organize the elements, and fashioned the world. Then did Elohim declare the need for a plan of salvation, and he asked for one to redeem the world. And Jehovah spake, saying, “Here am I, send me.” And Lucifer also spake, saying, “Behold, I will redeem all, and not one soul shall be lost—but give me thine honour.” And the council chose Jehovah’s plan; and Lucifer was wroth and rebelled, and drew away the third part of the hosts of heaven. And thus were the rebellious cast out from the presence of Elohim, and became devils; yea, angels of darkness, to dwell in outer realms. And lo, there were those who stood not with Jehovah, neither did they war with Lucifer, but remained in the valley of decision. And behold, a curse was placed upon them, even a skin of blackness, that they might be marked in shame and denied the priesthood of the Most High. And they were cast down to earth, to be a servant race, and were forbidden the holy offices of salvation, even until the year of man, one thousand nine hundred and seventy-eight. And it came to pass, that the Great Jehovah, who is from everlasting to everlasting and changeth not, did suddenly change—yea, even his divine decree concerning the cursed blackness. And the priesthood was loosed upon them, not by prophecy, nor by vision, but by the voice of public opinion and the fear of man. And Jehovah came unto the earth and was born of flesh; and bore the sins of man in the garden of the fruit of the vine, he did become the Saviour of men. And through his obedience and exaltation, he was made a god. And so did he lift up Elohim unto greater glory. And even so, was Elohim exalted above the gods before him. And it was declared among them that whosoever shall obey all laws and ordinances, and keep themselves from sin, they too shall become gods. And their godhood shall exalt Jesus. And Jesus shall exalt Elohim. And Elohim shall exalt his Father. And so on without end. Thus was established the doctrine of eternal progression: That man may become god, and god was once man, and the gods increase forever and ever. Although the format of this article is satirical, it offers a faithful reconstruction of core Mormon doctrines—drawn directly from the words of LDS prophets, apostles, and official scriptures. “Do they actually believe this?” many readers may ask. The answer is: yes—but much of it is buried beneath layers of dogma, ritual, and temple symbolism. Most Latter-day Saints never pause to examine the full implications of their beliefs or the teachings of their early leaders. For any Latter-day Saint who is truly committed to what the Church teaches, and sees no reason to ever leave, one question must be asked: Are you doing this for the Kingdom of Heaven—or for your own?

“Long ago God spoke many times and in many ways to our ancestors through the prophets. And now in these final days, he has spoken to us through his Son. God promised everything to the Son as an inheritance, and through the Son he created the universe. The Son radiates God’s own glory and expresses the very character of God, and he sustains everything by the mighty power of his command. When he had cleansed us from our sins, he sat down in the place of honour at the right hand of the majestic God in heaven. This shows that the Son is far greater than the angels, just as the name God gave him is greater than their names.” — Hebrews 1:1–4 (NLT) This passage underscores a progression in how God has communicated with His people throughout history. In the Old Testament, God revealed His will through prophets, who instructed the people and their leaders—whether commanders or kings—on His divine directives. These prophets were called to speak God’s words, whether of warning, encouragement, or instruction. Over time, the words of these prophets were recorded, forming a significant portion of the Hebrew Scriptures, including books like Isaiah, Jeremiah, and Ezekiel. With the establishment of the new covenant, however, God chose to reveal Himself fully through His Son, Jesus Christ. Through Jesus, the fullness of God's glory and character was made known, ushering in the time of grace and jubilee. As the ultimate revelation of God, Jesus embodies the culmination of God's communication with humanity. This naturally raises an important question: Does God still speak today? Specifically, does He speak through words, as in prophecy, or has divine communication ceased with the closing of the biblical canon? This is a sensitive issue, particularly within evangelical circles, where many hold firmly to the belief that the Bible is the final and sufficient Word of God. Some may feel that claims of modern prophecy undermine the sufficiency of Scripture. However, Scripture itself teaches that God continues to speak to His people today, primarily through two channels: His written Word, the Bible, and the Holy Spirit. The Bible is the infallible and authoritative revelation of God, inspired by the Holy Spirit. It provides all the guidance necessary for life and godliness (2 Timothy 3:16-17). The Scriptures were given “once for all” (Jude 1:3) and remain timelessly relevant for every believer, in every place and era. At the same time, the Holy Spirit continues to work in believers' lives, illuminating Scripture, convicting of sin, and providing wisdom and direction (John 14:26, Romans 8:26-27). Thus, while the canon of Scripture is closed, God’s voice is not silent. He speaks to His people today through His Word and His Spirit, guiding His church and drawing believers closer to Himself. While prophecy as a spiritual gift may still exist (1 Corinthians 12:10, 14:1), it must always align with the Bible and be tested against its teachings (1 Thessalonians 5:20-21, 1 John 4:1). Any modern prophecy is situational and temporary, meant for encouragement, edification, or direction within the church (1 Corinthians 14:3). Unlike Scripture, prophecy is not infallible, universal, or timeless, and must always remain subordinate to the authority of God’s Word. Prima Scriptura In my personal opinion, I find the Reformation phrase Sola Scriptura ("by Scripture alone") to be an imperfect term when it comes to testing revelation and divine communication. While it rightly asserts that Scripture is the ultimate authority in matters of faith and doctrine, it may give the impression that God no longer speaks or acts directly in the lives of believers today. This interpretation can inadvertently overlook the work of the Holy Spirit, who continues to guide, convict, and illuminate truth for God’s people. Instead, I propose that Prima Scriptura ("Scripture above all") is a more appropriate expression. This term emphasises that Scripture holds the highest authority, above all other sources of divine revelation, and serves as the ultimate standard for testing any claim of truth. While Prima Scriptura allows for the possibility of God speaking through the Holy Spirit or other means, it ensures that such communication must always be subordinate to Scripture and in complete agreement with its teachings. It is crucial to recognise that the Bible itself was revealed through the inspiration of the Holy Spirit (2 Timothy 3:16-17, 2 Peter 1:21). Therefore, any claim to modern revelation or prophecy must be tested rigorously against Scripture, as instructed in passages like 1 Thessalonians 5:20-21: “Do not despise prophecies, but test everything; hold fast what is good.” This ensures that the authority of Scripture remains uncompromised while acknowledging the ongoing work of the Holy Spirit in guiding believers. Ultimately, while Scripture is the sole infallible authority, it is through the Spirit that believers gain understanding and are reminded of God's truths (John 14:26). By adopting a Prima Scriptura framework, we affirm the supreme authority of the Bible while remaining open to the dynamic and personal ways God may choose to speak today. However, we must always hold to Scripture as the measure by which all claims of divine revelation are tested and validated. The Key Principles There are three key principles that revelation and prophecy should never violate: Revelation should never be an addition to the Bible. Revelation should never be an alternative to the Bible. Revelation should never become an advance on the Bible. These principles affirm that the canon of Scripture is closed, and no new revelation or prophecy can add to or replace the authority of God's Word. It is important to distinguish between Scripture and prophecy: Scripture is God’s inspired and infallible revelation, intended for all Christians, in every age, and every place. As Jude 1:3 states, the faith has been “once for all delivered to the saints.” Prophecy and revelation, by contrast, are specific messages given through the Holy Spirit to particular individuals or communities for a specific time and purpose (1 Corinthians 14:3). Prophecy is intended to build up, encourage, and guide, but it is always subordinate to Scripture and must align with it (1 Thessalonians 5:20-21). While the Bible is a collection of divine revelations that apply universally, prophecy is meant to address specific circumstances and should not be treated as Scripture. However, it can be beneficial to document modern prophecy for the purpose of testing and accountability, provided it is always evaluated in light of God’s Word. Prophecy serves to edify the church locally, while Scripture serves as the ultimate, unchanging revelation for all believers everywhere. I thought it wise to add this clarification of how God speaks today, lest any man be led astray. I must remind readers not to believe a word I write unless it is clearly supported by the Scriptures themselves, which remain the ultimate authority. The Bible warns us that in the latter days, many will turn from sound doctrine and embrace myths and fables, whether they involve miracle bread or miracle seagulls.

WE BELIEVE IN: The eternal existence and unity of the Father, Son, and Holy Spirit in the Godhead. The divine inspiration of the Holy Scriptures  as originally given, and their authority in all matters of faith and conduct. The universal sinfulness and consequent guilt of the human race,  rendering mankind subject to the just judgment of God. The Incarnation of the Son of God,  who was born of the Virgin Mary by the Holy Spirit, lived a sinless life, and by His substitutionary death on the cross and bodily resurrection made atonement for all mankind. By personal faith in Him as Redeemer, a sinner is freely justified. The person of the Holy Spirit,  whose work of regeneration, anointing, and sanctification results in the presentation of Christ in the believer. This is manifested by holiness of life and a deep concern for the salvation of others. The dedication of children, the baptism of believers, and the observance of the Lord's Supper.  The gifts of the Spirit should be exercised in a spiritual and disciplined church, with signs and wonders following the preaching of the Word rather than replacing it. We must be careful not to follow every trend that claims to be “what the Holy Spirit is saying” but instead seek to test and weigh all things. The personal return of the Lord Jesus Christ,  the gathering of His Church to Him, a continued covenant with Israel, and a literal millennium following His return to the earth. The resurrection of the dead and the final judgment,  determining the future punishment of the wicked and the blessedness of the righteous. The Church as a place of restoration,  where Christians—hurt or damaged by trends or erroneous teachings—can come to be built up and edified through the ministry of the saints (Ephesians 4:11-16).

WHAT IS PRIESTHOOD? The primary Hebrew word for "priest" in the Old Testament is kohen, which appears approximately 750 times. This term refers to individuals who served as priests of the one true God, as well as those who acted as priests for false gods worshipped by other nations or, at times, by unfaithful Israelites (e.g., Genesis 41:45; 2 Kings 10:11). Related terms include: • Kehunna: Referring to "priesthood" (Exodus 29:9; Numbers 18:1-7). • Kahan: Meaning "to act as a priest." • Komer: Used exclusively for idolatrous priests (2 Kings 23:5). Priesthood played a central role in the worship of Israel, particularly in the tabernacle and later the temple. Before King Josiah’s reforms (2 Kings 23), five categories of priests existed: 1. High priests (e.g., Aaron). 2. Second-order priests, descendants of Aaron with lesser duties. 3. Idolatrous priests, who served foreign gods. 4. Priests of local shrines (or "high places"). 5. Priests of the northern kingdom, who were remnants of Israel after the division. Josiah’s reformation abolished all but the legitimate temple priests, preserving only the Aaronic line to fulfil the priestly duties outlined in the Mosaic law (2 Kings 23:4-20) The Origins of Priesthood The first mention of a priest in the Bible is Melchizedek, the "king of Salem" and "priest of God Most High" (Genesis 14:18). Melchizedek blessed Abram, and Abram gave him a tithe of the spoils from battle. This unique priesthood predates the Levitical system established under the Mosaic covenant and is later referenced as a type of eternal priesthood in Psalm 110:4. Jethro, Moses’ father-in-law, is another example of a non-Israelite priest who worshipped the true God (Exodus 3:1; 18:1). However, the majority of the Old Testament focuses on the priesthood established through Aaron and his descendants A Kingdom of Priests At Mount Sinai, God declared Israel to be "a kingdom of priests and a holy nation" (Exodus 19:6). This meant that the nation collectively had access to God and was called to reflect His holiness to the world. This concept was formalised through the covenant ceremony in Exodus 24, in which the people of Israel affirmed their relationship with God and received His laws. While all Israel was called to serve God in this way, the Aaronic priesthood was specifically set apart to mediate between God and the people. Aaron and his descendants were given the responsibility of offering sacrifices, maintaining the sanctity of the temple, and interceding for the nation (Numbers 18:1-7). The Levites assisted them with tasks such as transporting the tabernacle, guarding the sanctuary, and teaching the law (Deuteronomy 33:10; 1 Chronicles 23:27-32) The High Priest The high priest held a unique position of authority and responsibility within the Aaronic priesthood. He alone could enter the Holy of Holies on the Day of Atonement to make atonement for the sins of the nation (Leviticus 16). The high priest was also responsible for: 1. Maintaining the sanctity of the priesthood by adhering to stricter standards of purity (Leviticus 21:10-15). 2. Teaching God’s law to the people (Deuteronomy 33:10). 3. Using the Urim and Thummim to discern God’s will for the nation (Exodus 28:30). Priesthood in the New Testament In the New Testament, the Greek word for "priest" (hiereus) occurs primarily in connection with the role of Jesus and references to Old Testament priesthood practices. The New Testament frequently links the priesthood to the concept of sacrifice, emphasising the contrast between the temporary sacrifices offered by Aaronic priests and something greater that these sacrifices foreshadowed. The priesthood of Melchizedek is also highlighted in the New Testament as being significant and distinct. Melchizedek’s priesthood was not based on lineage or the Mosaic law, making it a unique and powerful concept that continues to hold theological weight (Hebrews 7:3). This priesthood is described as eternal and greater than the Levitical priesthood, raising questions about its continued relevance and application. Throughout the Scriptures, we see the development of two primary priesthoods: the Aaronic and the Melchizedekian. Both played critical roles in mediating between God and His people, and both carried unique qualifications and responsibilities. But while we have a priesthood pertaining to Aaron and Melchizedek, do Christian followers of Jesus have authority within these priesthoods? And if not, do we have any other type of priesthood, and what does it mean for our relationship with Jesus Christ and God the Father? THE PRIESTHOOD OF THE CHRIST One of the most frequently quoted passages from the Hebrew Scriptures in the New Testament is Psalm 110. This psalm is one of the most profoundly prophetic texts within the collection of 150 divine hymns, songs, and laments. The psalmist writes: “The LORD says to my Lord: ‘Sit at My right hand Until I make Your enemies a footstool for Your feet.’ The Lord will stretch out Your strong sceptre from Zion, saying, ‘Rule in the midst of Your enemies.’ Your people will volunteer freely on the day of Your power; In holy splendour, from the womb of the dawn, Your youth are to You as the dew. The LORD has sworn and will not change His mind, ‘You are a priest forever According to the order of Melchizedek.’ The Lord is at Your right hand; He will shatter kings in the day of His wrath. He will judge among the nations, He will fill them with corpses, He will shatter the chief men over a broad country. He will drink from the brook by the wayside; Therefore He will lift up His head.” (Psalm 110:1-7, NASB) We as Christians today recognise the figure described as “my Lord,” to whom the LORD God says, “Sit at My right hand,” as none other than Jesus Christ, the Jewish Messiah. Psalm 110 is not only a prophetic description of the Messiah but also a profound insight into the type of priest and king He was to be. Jesus Himself referenced this psalm when addressing the Pharisees, asking them whose son the Messiah was: “If David then calls Him ‘Lord,’ how is He his son?” (Matthew 22:45) In this psalm, we see a Messiah who is both priest and king, a concept unique to the “order of Melchizedek.” Unlike the Aaronic priests, Melchizedek’s priesthood is eternal and royal, pointing to a dual role of ruler and intercessor. The Epistle to the Hebrews explains the theological significance of this priesthood. In chapter 7, Melchizedek is mentioned briefly in connection with Abraham. The author of Hebrews establishes that Melchizedek’s priesthood is superior to the Aaronic priesthood because Abraham, the ancestor of Levi, paid tithes to Melchizedek. This demonstrates that Melchizedek’s priesthood outranks both Abraham and his descendants. The writer states: “But without any dispute the lesser person is blessed by the greater. In this case mortal men receive tithes, but in that case one receives them, of whom it is testified that he lives on. And, so to speak, through Abraham even Levi, who received tithes, has paid tithes, for he was still in the loins of his forefather when Melchizedek met him.” (Hebrews 7:7-10, NASB) The writer goes further, explaining the limitations of the Levitical priesthood. If perfection could be attained through it, there would be no need for another priest to arise in the order of Melchizedek. The change in priesthood necessitates a change in law: “For when the priesthood is changed, of necessity there takes place a change of law also.” (Hebrews 7:12, NASB) Christ’s priesthood is introduced as eternal, not reliant on lineage but based on the power of an endless life. The Greek word akatalutos (Hebrews 7:16), meaning “ indestructible ,” highlights the eternal nature of Christ’s priesthood. The Aaronic priesthood, with its sacrifices and rituals, was rendered obsolete at the crucifixion of Christ. The tearing of the temple veil symbolised the end of the old covenant and the direct access believers now have to God (Matthew 27:51). The writer of Hebrews explains: “For Christ did not enter a holy place made by hands, a mere copy of the true one, but into heaven itself, now to appear in the presence of God for us; nor was it that He would offer Himself often, as the high priest enters the Holy Place year by year with blood that is not his own. Otherwise, He would have needed to suffer often since the foundation of the world; but now once at the consummation of the ages He has been revealed to put away sin by the sacrifice of Himself.” (Hebrews 9:24-26, NASB) Unlike the Levitical priests, whose ministry passed from father to son, Christ’s priesthood is unchangeable. Hebrews 7:24 uses the Greek word aparabatos , meaning “unchangeable” or “untransferable.” The Goodspeed literal translation reads : “But He continues forever, so His priesthood is untransferable.” This priesthood resides uniquely in Christ, who, as the Son of God, possesses imperishable life and an eternal role as mediator. The writer declares: “You are a priest forever according to the order of Melchizedek.” (Hebrews 7:17, NASB) The Epistle to the Hebrews reveals the unique and eternal nature of Christ’s priesthood. By virtue of His sacrifice and resurrection, He fulfils and surpasses the Aaronic priesthood. The priesthood of Melchizedek, residing solely in Christ, is eternal, untransferable, and indestructible. It consummates the old covenant and establishes a new and superior way of mediation between God and humanity DO CHRISTIANS HOLD A PRIESTHOOD? It is vital to teach in our churches that the universal Catholic church of Jesus Christ has always held a priesthood—one clearly taught in the New Testament. This priesthood was emphasised by the great Reformation theologian Martin Luther, who described it as “the priesthood of all believers,” encompassing both male and female believers (Galatians 3:28; 1 Peter 2:9). In the opening verses of the book of Revelation, the apostle John makes an extraordinary statement: “Grace to you and peace from Him who is, and who was, and who is coming, and from the seven spirits that are before His throne, and from Jesus Christ, the faithful witness, the first-born out of the dead, and the ruler of the kings of the earth; to Him who did love us, and did wash us from our sins in His blood, and did make us kings and priests to His God and Father, to Him is the glory and the power to the ages of the ages! Amen.” (Revelation 1:4-6, YLT) This declaration by apostolic authority is profound. Jesus Christ, who is the ruler of the kings of the earth, continues to love us and has released us from our sins through His own blood. Furthermore, He has made all believers “kings and priests to His God and Father.” Here lies the true Christian priesthood. The Christian does not need temples, secret rituals, or esoteric practices. His priesthood does not depend on special offices or communication with the dead. Instead, the Christian priesthood embraces all those who have been redeemed by the blood of Jesus Christ and who enjoy the unending love of the Lamb of God who takes away the sins of the world. Peter affirms this priesthood in his epistle, declaring: “And ye are a choice race, a royal priesthood, a holy nation, a people acquired, that the excellencies ye may show forth of Him who out of darkness did call you to His wondrous light; who were once not a people, and are now the people of God; who had not found kindness, and now have found kindness.” (1 Peter 2:9-10, YLT) This royal priesthood is not linked to Aaron or Melchizedek. Scripture reveals that the Aaronic priesthood has been changed (Hebrews 7:12), and the Melchizedek priesthood is “untransferable” by its very nature (Hebrews 7:24). Instead, the Christian priesthood is composed of all those consecrated as “ambassadors for Christ,” as Paul describes: “In behalf of Christ, then, we are ambassadors, as if God were calling through us, we beseech, in behalf of Christ, ‘Be reconciled to God.’” (2 Corinthians 5:20, YLT) The priesthood of the believer calls Christians to proclaim the gospel, live holy lives, and intercede on behalf of others, urging all to “be reconciled to God.” In these times of widespread denial of Christ, apostasy, and the turning to fables, Christians must remain steadfast in their faith. To be part of “kings and priests to His God and Father” (Revelation 1:6, YLT) and the “royal priesthood” (1 Peter 2:9, YLT), one must undergo personal regeneration—a saving encounter with Jesus Christ, the God-Man of Scripture. This priesthood is not a matter of external ritual but a living, vital relationship with the God of the Bible, incarnate in Jesus of Nazareth. It is through His sacrifice that we are redeemed, and through His resurrection that we are made part of His eternal kingdom. Amen . Bibliography Primary Sources (Scripture) • Holy Bible. New American Standard Bible (NASB). The Lockman Foundation, 2020. • Holy Bible. Young’s Literal Translation (YLT). Public Domain, 1898. Secondary Sources • Goodspeed, Edgar J. The Bible: An American Translation. Chicago: University of Chicago Press, 1923. • Luther, Martin. Concerning Christian Liberty. Translated by W.A. Lambert. Philadelphia: Fortress Press, 1957. • Thayer, Joseph Henry. Greek-English Lexicon of the New Testament. New York: American Book Company, 1889. • Calvin, John. Institutes of the Christian Religion. Translated by Henry Beveridge. Edinburgh: Calvin Translation Society, 1845. • Bruce, F.F. The Epistle to the Hebrews. Rev. ed. Grand Rapids: Eerdmans, 1990.