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One of the common claims made by missionaries from The Church of Jesus Christ of Latter-day Saints is that the Bible is incomplete. Christians, they argue, removed books from Scripture, lost revelation, or corrupted the original faith. Often passages such as 1 Chronicles 29:29 are presented as evidence: “Now the acts of King David, first and last, indeed they are written in the Book of Samuel the seer, in the Book of Nathan the prophet, and in the Book of Gad the seer.” The suggestion is that inspired books once existed which were later removed from the canon. Yet this argument quickly weakens under examination. Most scholars recognise that references like these point to prophetic source material incorporated into what later became books such as 1 and 2 Samuel. Samuel himself dies during the narrative of 1 Samuel (1 Samuel 25:1), demonstrating that prophetic histories were compiled together under divine inspiration. In other words, there is very little evidence that Christians “removed” inspired books from Scripture. But there is something far more serious than the accusation of lost books. It is the declaration that words already preserved within Holy Scripture are somehow not inspired at all. That is precisely what early Mormonism did with the Song of Solomon. Joseph Smith dismissed the Song of Solomon as uninspired writing. The JST manuscript states that “the Songs of Solomon are not inspired writings.” Think about the weight of that claim for a moment. This is not a debate over an apocryphal text. This is a rejection of a book preserved within the Hebrew canon itself — received by Israel (Romans 3:1–2), accepted by the Apostles, and treasured by Christians throughout history. And yet the irony is profound. Because the Song of Solomon contains one of the clearest prophetic portraits of Christ and His redeemed people in the entire Old Testament. Too often modern readers approach the Song with embarrassment. Some reduce it merely to romantic poetry. Others ignore it altogether because its language feels intensely personal and intimate. But the Song of Songs is not misplaced inside Scripture. It sits exactly where God intended it to be. The Bible begins with a marriage in Eden (Genesis 2:24). It ends with the Marriage Supper of the Lamb (Revelation 19:7–9). And right in the heart of Scripture stands this great covenant love song — revealing the desire of God to dwell in loving fellowship with His people. The Song of Solomon is not merely about romance. It is about redemption. The book celebrates the purity of covenant love between husband and wife. In a world obsessed with lust, pornography, fornication, and counterfeit intimacy, the Song unapologetically presents marital love as holy, beautiful, and created by God (Hebrews 13:4). It repeatedly warns: “Do not stir up nor awaken love until it pleases” (Song of Solomon 2:7; 3:5; 8:4). In other words: covenant before consummation. Love before lust. Holiness before passion. But beyond the earthly picture lies a heavenly reality. Throughout Scripture, God presents Himself as the Bridegroom of His people. Israel is called the wife of Yahweh (Isaiah 54:5; Hosea 2:19–20).The Church is called the Bride of Christ (Ephesians 5:25–32; Revelation 21:2).Paul says believers are betrothed unto one Husband (2 Corinthians 11:2).Revelation culminates in the wedding feast of the Lamb (Revelation 19:7–9). The Song therefore becomes a prophetic shadow of Christ and His Church. One of the most remarkable themes within the Song is the appearance of Solomon in two seemingly different forms. At times he appears as a humble shepherd wandering among the vineyards (Song of Solomon 1:7). At other times he appears as the glorious king surrounded by royal splendour (Song of Solomon 3:6–11). This mirrors the great mystery of the Messiah revealed throughout Scripture. The prophets spoke of a suffering servant (Isaiah 53) and a conquering king (Psalm 2; Daniel 7:13–14). Some in ancient Israel even struggled to reconcile the two images. Yet both find fulfilment in Jesus Christ. At His first coming, Christ came as the Good Shepherd (John 10:11). At His second coming, He will return as King of kings and Lord of lords (Revelation 19:11–16). The Song beautifully foreshadows both realities. Solomon first approaches the Shulamite not in royal robes, but in humility. He does not overwhelm her through power. He does not compel her affection through outward majesty. He wins her heart through love. And this is exactly how Christ came to us. He laid aside heavenly glory and clothed Himself in human flesh (Philippians 2:5–8). The eternal Son stepped into a broken world not demanding submission by terror, but awakening love through mercy and grace. The Gospel is not Christ forcing sinners into outward allegiance. It is the Bridegroom seeking a bride. The Shulamite herself becomes a picture of redeemed humanity. She speaks of being darkened by the sun, worn by labour, neglected and ordinary (Song of Solomon 1:5–6). Yet Solomon sees beauty where she sees shame. What a picture of grace. Humanity is scarred by sin (Romans 3:23). We are stained by the fall. We cannot cleanse ourselves before God. Religion attempts to beautify the outward man, but the Gospel transforms from within (Ezekiel 36:26–27). The Song even hints toward this inward transformation. The bride initially sees herself as insignificant — merely a common flower of the field — yet the bridegroom declares her to be a lily among thorns (Song of Solomon 2:2). That is justification through grace. Christ declares beautiful those whom He redeems. Not because they are righteous in themselves, but because they are clothed in His righteousness (2 Corinthians 5:21; Romans 5:1). One of the most extraordinary images in the Song comes from the declaration: “I awakened you under the apple tree” (Song of Solomon 8:5). For the Christian reader, the imagery ultimately finds its deepest fulfilment beneath the shadow of the cross. The cross is where the Bridegroom declared His love (Romans 5:8). The cross is where mercy and truth met together, righteousness and peace kissed (Psalm 85:10).The cross is where Christ purchased His bride with His own blood (Acts 20:28; Ephesians 5:25). This is why the Song of Solomon ultimately cannot be understood apart from Calvary. The entire movement of the book points toward covenant union established through sacrificial love. And this is where the contrast with Mormon temple theology becomes unavoidable. LDS theology teaches eternal marriage through temple sealing ordinances administered by priesthood authority. Exaltation is tied to temple covenants and celestial progression. But the Song of Solomon presents something radically different. The eternal marriage of Scripture is not fundamentally about exalted husbands and wives becoming gods together. It is about Christ and His redeemed people. The Bride is not secured through rituals performed in earthly temples. She is secured through the blood of the Lamb (1 Peter 1:18–19). Not by secret ordinances.Not by genealogical sealings.Not by priesthood ceremonies.Not by temple worthiness interviews. But by grace alone through faith alone in Christ alone (Ephesians 2:8–9; Romans 3:24–28). The Bridegroom leaves glory (John 17:5). The Bridegroom humbles Himself (Philippians 2:8).The Bridegroom awakens love through sacrifice (1 John 4:19).The Bridegroom prepares a place (John 14:2–3).The Bridegroom returns in glory (Matthew 25:31).The Bridegroom receives His bride forever (1 Thessalonians 4:16–17). The Song follows the exact pattern of ancient Jewish betrothal customs. The bridegroom pledges himself to the bride, departs to prepare a place for her, then returns unexpectedly in glory to receive her unto himself. Is this not precisely what Christ says in John 14? “I go to prepare a place for you… I will come again and receive you unto Myself” (John 14:2–3). The Church now lives in that period of waiting. Betrothed, but awaiting consummation. Redeemed, yet longing for the appearing of the King (Titus 2:13). And when Solomon returns in the Song, he no longer comes disguised as a shepherd. He arrives openly as king, surrounded by mighty men and royal procession (Song of Solomon 3:6–11). The entire village suddenly realises the humble shepherd was the king all along. So too the world will one day realise that the crucified Nazarene is the enthroned Lord of Glory (Philippians 2:9–11). The Lamb is the Lion (Revelation 5:5–6).The Shepherd is the King (Ezekiel 34:23–24).The suffering servant is the eternal ruler. And perhaps nowhere does the Song reach greater theological beauty than in its declaration: “Many waters cannot quench love, nor can the floods drown it” (Song of Solomon 8:7). That is the love of Christ. A love stronger than death (Romans 8:38–39). A love that entered the grave and conquered it (1 Corinthians 15:54–57). A love that justifies sinners freely by grace (Romans 3:24). A love that no flood of judgment can extinguish for those hidden in Him. This is why the Song of Solomon is inspired Scripture. Because Christ is in the Song. As Paul says: “All Scripture is God-breathed and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work” (2 Timothy 3:16–17). The Shepherd is in the Song.The King is in the Song.The Bridegroom is in the Song. And the eternal marriage it points toward is not one established through latter-day temple rituals, but one signed and sealed through the blood of Jesus Christ upon the cross, received by grace through faith alone. The Song of Songs is most certainly inspired, and it is clear Smith did not understand this because: “the message of the cross is foolishness to those who are perishing” (1 Corinthians 1:18). Special thanks to Pastor Derek Walker of Oxford for his teaching on the Song of Solomon.

The Gospel of Jesus Christ reveals a God who keeps His promises. From the first declaration in Genesis 3:15, the coming of the Messiah was assured, and in the fullness of time—some four thousand years later—Christ was revealed in the flesh. As Paul the Apostle writes to the church in Rome: “Now I say that Jesus Christ has become a servant to the circumcision for the truth of God, to confirm the promises made to the fathers” (Romans 15:8). With the first advent of the Messiah, Jesus, the promises of God are not merely anticipated—they are confirmed and established. To grow and mature in the faith, therefore, is to understand both what God has already fulfilled and what He has yet to bring to pass in the latter days and at the end of the age. Jesus Himself declared that He did not come to abolish the Law or the Prophets, but to fulfil them—to bring them to their intended goal. In Him, the promises spoken through the prophets concerning the New Covenant, the Restoration, and the final judgment find their certainty. Indeed, as Scripture teaches, even the resurrection stands as the decisive validation of these promises (1 Corinthians 15:17). It is essential, then, to understand these promises rightly. Faith is not formed in a vacuum; it is grounded in doctrine. For this reason, the teachings held by The Church of Jesus Christ of Latter-day Saints concerning these promises—particularly the doctrine of eternal life—must be carefully examined and tested. Eternal life stands at the very heart of the Christian message. Man is not destined for annihilation, but for eternity. The question is not whether we will live forever, but where—and on what basis. Eternity is too long to get wrong. The Bad news of the Good News The American theologian R. C. Sproul once said, “The gospel is only good news when we understand the bad news.” That truth is essential for maturity in the faith. The bad news is this: all have fallen short of the glory of God. Because of the sinfulness of man, we stand under judgment and are destined to perish—separated from God, and appointed to the same final condemnation as the accuser and the fallen angels who rebelled against Him. Judgment is not to be taken lightly. Yet many live as though it were a distant or empty threat. God, who is described in Scripture as “slow to anger,” is often misunderstood as one who does not anger at all. In doing so, we reduce Him to a caricature—an indulgent figure who exists only to affirm, never to judge. But this is not the God of Scripture. God is love—but He is also Judge. His holiness demands justice, and His justice cannot overlook sin. The same God who extends mercy is the One who will judge the living and the dead. To recognise the need for a Saviour, one must first understand what they need saving from. Jesus did not come merely to improve man, but to save him—from his sin, and from the judgment that sin deserves. The reason we come to see this need is because the Holy Spirit convicts. He works through the Word of God, which exposes the true condition of the human heart. As the writer of Hebrews declares: “For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart.” This Word does not merely inform—it reveals, convicts, and lays bare what we would rather hide. It shows us not only that we have sinned, but that we are sinners by nature. But the writer does not end there. The same passage goes on to remind us that nothing is hidden from God, and that all must give account. Every person will stand before Him in judgment. That judgment is ultimately entrusted to Jesus Christ. The book of Revelation describes Him as the One from whose mouth proceeds a sharp sword—symbolising the authority and power of His Word. The same Word that now convicts and calls to repentance will, in the end, stand as the standard by which all are judged. In this way, the written Word and the living Word are not in conflict but in perfect unity. The Scriptures testify, and Christ Himself judges. Both reveal the same truth: that man is accountable before God, and in desperate need of salvation. Immortality Which brings us to an essential truth of Scripture: there is life, death, and life after death. The teaching of The Church of Latter-day Saints defines immortality as “the condition of living forever in a resurrected state, not subject to physical death… the restoring of the spirit to the body.” At first glance, this appears consistent with biblical language, and in part, it reflects a truth found in Scripture. However, what is missing is not the fact of immortality, but its purpose and consequence. According to LDS teaching, there are effectively two forms of salvation: a lesser and a greater. The lesser is tied to Christ’s atonement, ensuring resurrection for all mankind; the greater is the attainment of eternal life, culminating in exaltation and progression toward godhood. But the biblical witness does not speak of two salvations. It speaks of two resurrections, two judgments, and two destinies. Scripture teaches that all will be raised—but not all to life in the same sense. Those who are in Christ will experience resurrection unto life, while those outside of Him will face resurrection unto judgment. The difference is not in whether one is raised, but in what follows. This is not a comfortable subject. Yet it is one that must not be avoided. Sound doctrine requires that it be taught plainly, for it is through such truths that we are instructed and trained in righteousness. As it is written: “For God did not send His Son into the world to condemn the world, but that the world through Him might be saved. He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God.” (John 3:17–18) Here lies the great and sobering reality: the world is already under condemnation. All are appointed to judgment. The Bible makes clear that resurrection is not granted as a reward of the atonement, but is part of God’s appointed order for humanity. In the time of Jesus, this was widely understood—even debated. The Sadducees denied the resurrection (Matthew 22:23), while others affirmed it. Paul the Apostle, in 1 Corinthians 15, even references practices such as baptisms for the dead—demonstrating that resurrection was already a recognised expectation. Therefore, to claim that Christ’s atonement exists in order to enable resurrection is to misunderstand the biblical teaching. Christ did not come to ensure that man would rise—He came to ensure that man might be saved. So what, then, does the Bible teach? Why is there judgment? What is the resurrection of the dead? And how is man saved through Jesus Christ? Eternal Life Before these questions are answered—before we fully understand what Christ has saved us from—we must understand what we are saved to. What, then, is the good news of the Gospel? When the prophets spoke of the coming Messiah, they often portrayed Him in two distinct ways. At times, He is revealed as a victorious King and Priest, who would bring restoration to Israel and reign on the throne of David. At other times, He is shown as the humble Servant, who would bear the iniquity of man and bring justification and righteousness. By the time of the Second Temple, many expected a political deliverer. Various figures arose claiming to be that promised son of David—men such as Theudas and Judas the Galilean, as noted by Gamaliel (Acts 5:36–37). Even the disciples, after all they had witnessed, still asked Jesus before His ascension, “Lord, will You at this time restore the kingdom to Israel?” (Acts 1:6). This expectation has led some to suggest two Messiahs—one suffering, one reigning. Yet the mystery revealed in Scripture is not two Messiahs, but two comings: the first in humility, the second in glory. So why did Christ come the first time? The answer is given in one of the most well-known passages of Scripture: “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) Christ came to bring everlasting life—eternal life. But this leads us to a crucial question: what is eternal life? Eternal life is not merely the continuation of existence. It is not simply living forever. Rather, it is the fullness of salvation—the life that comes from being reconciled to God through Jesus Christ, and restored into right relationship with Him. It is the gift of God, by which we are delivered from the second death and brought into the promise of the new creation—the new heavens and the new earth. It is to be clothed in the righteousness of Christ, conformed to His incorruptible likeness, and to dwell in the presence of God by His Spirit. When Scripture speaks of eternal life, it is not describing something man earns, but something God gives. It is His gift, granted through Jesus Christ our Lord. To receive Christ is to receive life that does not fade or fail; to remain in sin is to remain under the sentence of death. For this reason, eternal life is not merely a future promise, but a present reality for the believer. It does not begin at death, but at the moment one places faith in Jesus Christ. From that point onward, eternal life is already possessed, even as it awaits its final fulfilment. The Scriptures present salvation in its fullness through three realities: I am saved – I am being saved – I will be saved Through the finished work of the Cross, we are justified—declared righteous before God. By the work of the Holy Spirit, we are being sanctified—renewed in heart and mind. And in the final resurrection, we will be glorified—raised in incorruptible bodies, sharing in the glory of Christ. This is eternal life: not merely that man lives forever, but that he lives in Christ—restored, redeemed, and brought into the fullness of God’s presence. Jesus Himself defines eternal life clearly in John 17:3—not as knowledge about God, but as knowing Him: “This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.” This distinction is essential. Eternal life is not a collection of truths, nor merely an awareness of God. It is a real and present relationship—knowing the Father through the Son. Throughout Scripture, this has always been the defining mark of God’s people. What unites Abraham, Moses, and David is not merely obedience to the law—for Abraham lived before it, Moses was its mediator, and David transgressed it. Rather, they knew God. Eternal life, then, is found in this: to know God, to walk with Him—as He walked with Adam in the cool of the day in the Garden—and to be brought again into His presence through Messiah Jesus. But is this what the Latter-day Saints teach? The LDS definition of eternal life is stated as: “To live forever as families in God’s presence… Eternal life is God’s greatest gift to man.” Within this framework, eternal life is understood as living forever in the presence of God, particularly within the structure of families. It is presented as the highest gift God can give to humanity. It is something that must be chosen and pursued through faith, obedience, and enduring to the end. Those who remain faithful are promised eternal life as a reward, often described as entering a higher or celestial state. Eternal life is closely tied to righteousness, spiritual-mindedness, and walking in the path laid out by God. It is not only a future hope, but something connected to faithful living in the present. It is also taught that many who did not receive the gospel in this life may still inherit this eternal state, if they would have accepted it under different circumstances. Ultimately, eternal life is presented as the goal of God’s work—bringing humanity to a state of immortality and eternal existence with Him, granted on the basis of obedience and faithfulness. To the untrained eye, these definitions may appear similar. Both speak of eternal life, of God’s presence, and of a future hope. However, the differences are not minor—they are foundational. The biblical teaching presents eternal life as a present reality, received as a gift through faith in Jesus Christ, grounded in His finished work. By contrast, the LDS framework places eternal life primarily in the future, as something to be attained through obedience and endurance. Furthermore, the emphasis on eternal family structures—central to LDS teaching—is not found in the same way within Scripture, where eternal life is defined first and foremost as knowing God through Christ. The New and Everlasting Covenant. (See Doctrine and Covenants 132) While historic Christianity speaks of salvation in terms of justification, sanctification, and glorification, LDS teaching introduces a further and higher category: exaltation. According to LDS doctrine, the fullness of eternal life is not merely to dwell with God, but to become like Him in nature. This state—exaltation—is said to be attained only through obedience to what is called the New and Everlasting Covenant, as recorded in Doctrine and Covenants 132. This covenant centres on eternal marriage. In contrast to the biblical teaching that marriage is for this life, LDS doctrine teaches that marriage may be extended into eternity through temple “sealings.” These sealings unite not only husband and wife, but entire family lines, and are presented as essential to achieving the highest form of salvation. Historically, this teaching also included plural marriage, which is explicitly addressed in the same revelation. Within this framework, eternal life in its fullness is not simply received—it is attained through covenantal obedience, particularly through this marriage system. However, this stands in clear contrast to the teaching of Jesus. When questioned by the Sadducees about marriage in the resurrection, He taught that earthly marriage does not continue in the same way after death, but that those raised are “like the angels” (Matthew 22:30). Scripture presents the ultimate union not as eternal human marriage, but as the Church being united to Christ, the Bridegroom. In LDS teaching, however, failure to enter into this covenant is said to result in a lesser eternal state—described in terms that resemble angelic existence, rather than exaltation. This introduces a graded system of eternal outcomes, dependent upon covenantal performance. But the doctrine goes further. Doctrine and Covenants 132 declares: “Then shall they be gods, because they have no end… then shall they be gods, because they have all power, and the angels are subject unto them.” (D&C 132:20) Here, exaltation is defined not merely as dwelling with God, but as becoming gods. This reveals the true nature of the LDS understanding of eternal life. It is not simply relationship with the Creator, but progression toward equality in nature and power. This concept is reinforced in later LDS teaching. As Bruce R. McConkie wrote: “Eternal life is the name given to the kind of life that our Eternal Father lives. The word eternal, as used in the name eternal life, is a noun and not an adjective. It is one of the formal names of Deity… God’s life is eternal life; eternal life is God’s life—the expressions are synonymous.” (Mormon Doctrine, 2nd ed., 1966, p. 237) Within this framework, eternal life is not only to know God, but to become what God is. This is tied to the broader LDS concept of eternal progression—the belief that God Himself was once a man who attained godhood. This stands in direct contrast to the biblical teaching. Scripture presents eternal life as knowing God, not becoming Him; as reconciliation, not exaltation; as a gift, not an attainment. The Gospel of Jesus Christ calls man to repentance, humility, and faith—not progression to godhood. As Paul the Apostle warned the Galatians, any gospel that shifts from the finished work of Christ to human effort is no gospel at all, but another message entirely. For the message of the cross declares this: no one deserves heaven. No one earns access to a holy God. Yet, in His love, God gave His Son as a sacrifice for sin, that we might receive His righteousness. Salvation, then, is not faith plus works, but faith in His work. This raises a crucial question—one that must be asked with sincerity: Do those who follow LDS teaching have the same assurance of eternal life? For within LDS doctrine, even figures such as David are said to have “fallen from exaltation” (D&C 132:39). Yet the Gospel proclaims that even the vilest sinner who truly believes is forgiven and justified before God. The difference is not small. It is the difference between assurance and uncertainty, between gift and attainment, between knowing God and striving to become Him. Eternal Consequence As the prophet Daniel saw in his vision: “And many of those who sleep in the dust of the earth shall awake,Some to everlasting life,Some to shame and everlasting contempt.” (Daniel 12:2) Here, Scripture reveals a sobering reality: the resurrection of man is universal—but its outcome is not. Some are raised to everlasting life, and others to shame and everlasting contempt. This confirms what has already been established: immortality is certain, but eternal life is not. The Book of Revelation, given by Jesus Christ to the Apostle John, provides further clarity. It speaks of a final resurrection and a final judgment, where all will stand before God. Those who are in Christ are not judged unto condemnation, for their righteousness is found in Him. Their salvation rests not on their own works, but on the finished work of Christ. Yet those who remain outside of Him will stand before the great white throne, where the books are opened and each is judged according to their works. This is the second death—eternal separation from God. The Scriptures, therefore, present not one final outcome, but two: Eternal life, in the presence of God Eternal judgment, in separation from Him And beyond this judgment lies the final state. For those in Christ, there is the promise of the new heavens and the new earth, where righteousness dwells, and where God Himself is with His people. For those outside of Christ, there is no such hope—only the finality of judgment. We serve a God of justice. Like the prophet Habakkuk, we look upon a world filled with violence and injustice, where the wicked often appear to prosper. Yet God has declared that the guilty will not go unpunished, and that the righteous shall live by faith. God is slow to anger, but His patience is not indifference. The day is coming when His justice will be fully revealed. For this reason, assurance is not a luxury—it is a necessity. And the Gospel of Jesus Christ gives that assurance: that eternal life is not gained through our works, but received through faith in the finished work of Christ on the cross. The question, then, is not whether man will live forever. That has already been settled. The Scriptures are clear: all will be raised, all will stand before God, and all will enter into eternity. The question is far more serious: On what basis will we stand before Him? Throughout this article, two paths have been set side by side. One presents eternal life as the gift of God, received through faith in Jesus Christ, grounded in His finished work, and assured to all who believe. The other presents eternal life as something to be attained—conditioned upon obedience, covenantal performance, and progression toward a higher state. At first glance, the language may appear similar. But the foundation is entirely different. One offers assurance, because it rests on what Christ has done. The other leaves uncertainty, because it ultimately rests on what man must do. One calls man to be reconciled to God. The other calls man to become like God in nature. One is the Gospel of grace. The other is a system of attainment. But eternity does not allow for confusion. For those who are in Christ, there is life—eternal, secure, and unchanging. For those outside of Him, there remains only judgment. Not because God is unwilling to save, but because salvation is found in Christ alone, and cannot be redefined without consequence. This is why doctrine matters. This is why truth must be handled carefully. And this is why the Gospel must remain unchanged. Because in the end, it is not sincerity that saves, nor effort, nor intention—but Christ. And so the question must be faced plainly: Do you have assurance of eternal life? Not hope in your obedience, not confidence in your progress—but certainty grounded in the finished work of Jesus Christ. For when all is said and done, when every system is tested, and when every soul stands before God, only one foundation will stand. Eternity is too long to get wrong.

On the morning of April 27, I was preparing to travel to my usual church service in Ealing. I intended 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. A Divine Prompting 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. This insight would help me 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 and notes that they were “men of great religion.” He then preaches about the altar “To the Unknown God.” Using their religious devotion, Paul reveals to them the true, living God. This was precisely why I had founded 818Apologetics: to point to the God who does not change, the God who is 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 Experience The service began around 10 AM, though it started a little late as people arrived. It opened with a prayer, followed by a hymn. After the hymn, 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 while 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. The Wonders of God's Timing 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. He asked 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 present 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. Sharing the Truth 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.” A Divine Appointment 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 realizing that he was actually asking which ward I belonged to, as they had assumed I was a fellow Latter-day Saint. They seemingly recognized 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.

Understanding Prayer and Divine Response 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: A Narrative of Faith and Forgiveness Enos shares that he was raised by his father Jacob, who taught him about God. He understood the concept of eternal life. He knew that joy and happiness come from knowing God. Despite this knowledge, Enos felt a deep unrest in his conscience. This inner turmoil drove him to wrestle in prayer for his soul. He prayed with intensity, spending hours crying out to God. In response, a voice assured him that his sins were forgiven due to his faith in Christ, even before Christ's earthly ministry began. Enos had not seen Christ or heard Him preach, yet he received forgiveness based on his faith in the coming Messiah. Following this, Enos interceded for the Nephites. The Lord responded again, promising blessings for obedience and consequences for rebellion. Enos declared that his faith remained unshaken. He then prayed for the Lamanites, and the Lord promised to grant Enos' desires because of his faith. On the surface, this narrative illustrates the power of repentance and the reality of answered prayer. A man cries out, and God responds. Christians universally affirm that God hears prayers, and this is not in dispute. However, the question runs deeper. Observations on Faith and Divine Response Enos already possessed knowledge of God and eternal life. Yet, when forgiveness was declared, he asked, “How is it done?” The answer was clear: because of his faith in Christ. Christians believe that Christ’s atoning work spans all of history. However, Scripture shows that those who lived before the incarnation trusted in God's promises. They rejoiced in what was to come, even without a complete understanding of the atonement's name, timing, or mechanism. Their faith in God was counted as righteousness. This passage also highlights the immediate divine response to persistent prayer. Enos wrestled with God and heard a response. He pleaded and received a voice. Here, we must ask a pastoral question: Is prayer validated by immediate response? Does faith depend on inward impressions or audible assurances? Or can faith endure even when heaven appears silent? This question becomes particularly relevant when we consider modern LDS teachings on prayer. Who is God? Understanding His Nature Before exploring how God answers prayer, we must first understand who God is. President Susan H. Porter describes Heavenly Father as a glorified being of flesh and bones. This aligns with broader LDS teachings rooted in Joseph Smith’s King Follett discourse and clarified in Doctrine and Covenants 130:22, which asserts that the Father possesses a tangible body. Latter-day Saints often point out that when Scripture speaks of God hearing or seeing, it supports the idea of embodiment. They also reference Numbers 23:19, which states, “God is not a man,” to emphasize moral reliability rather than deny God's exalted, perfected nature. However, the biblical testimony goes further. Numbers 23:19 does not merely contrast God with sinful men; it categorically distinguishes Him. 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, unlike Psalm 91:4, where God is described as having feathers. Nor is it similar to Christ calling Himself bread (John 6), a door (John 10), or a vine (John 15). These are figures of speech conveying spiritual truths. When Scripture defines God as Spirit—unchanging and eternal—it describes 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 implies 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, and not progressing into deity. So when Enos claims that God answered him, the question shifts from whether an answer occurred to the identity of God. Are we speaking of the eternal, uncreated Creator, or of an exalted, embodied being? This distinction is crucial. A Faithful Prayer: Trusting Beyond Sensation In 2024, President Russell M. Nelson posed a profound question: “How can you know that Heavenly Father is really there, even when you can’t see Him?” He encouraged believers to pour out their hearts and listen to what they feel in their hearts and the thoughts that come to their minds. This instruction places significant weight on inward impressions, reflecting the long-standing LDS teaching of spiritual confirmation—often described as a burning in the bosom. However, biblical faith is not grounded in emotional sensations. Prayer can sometimes feel powerful. There are moments when one feels overwhelmed by God's presence. Yet, there are also long seasons of silence. I have experienced those seasons. Tears pooled on the floor as I cried out to God, asking to hear His voice—only to hear nothing in return. If faith rests solely on feeling, then silence breeds doubt. However, the prayer of the righteous does not rely on sensation but on truth. True faith asserts: 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. A powerful scene in the film His Only Son depicts Abraham before he enters Moriah. He pleads with God to take his life instead of Isaac’s but receives no response. The silence is painful. Yet, 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; it was Christ. Real prayer of faith does not trust in feelings but in the God who has revealed Himself—even when heaven seems silent. Conclusion: The Nature of Divine Communication So we return to the question: Does God answer prayer? Christians affirm that He does. However, before asking whether God answers, we must first consider: Who is the God who answers—and upon what is our faith truly resting? In this exploration, we find that understanding the nature of God is essential. It shapes our expectations and experiences in prayer. As we navigate our spiritual journeys, may we seek to know Him more deeply, trusting in His character and promises, even amid silence.

The Book of Mormon 21 Day Challenge Day 6 — Moroni 8:1–17 – Do infants need to be baptized? Scripture Focus: Moroni 8:1–17 LDS Quote “The Book of Mormon teaches true doctrine to dispel false religious traditions—such as the erroneous practice of performing infant baptisms. The Book of Mormon gives purpose to life by urging us to ponder the potential of eternal life and ‘never-ending happiness.’” — Russell M. Nelson Mormon's doctrine on baptism The teaching of child baptism is strongly rejected in this chapter. Mormon writes to his son Moroni specifically on this issue, teaching that children cannot sin and are spiritually whole. He argues that they are not capable of committing sin and that “the curse of Adam is taken from them” in Christ. He presents children as alive in Christ and therefore not in need of baptism. Mormon reasons that if children could not be saved without baptism, God would be partial and unjust — showing favoritism. His argument follows that to condemn children for lack of baptism would contradict God’s mercy and justice. Therefore, because they are whole and alive in Christ, they are saved regardless of baptism. The chapter frames infant baptism not merely as unnecessary, but as a misunderstanding of God’s character. Justice, in Mormon’s argument, requires that children be exempt from both guilt and ordinance. Baptism in Biblical Continuity The Church and many of her practices in the New Testament did not appear in isolation. They stand in continuity with what God had already revealed to Israel. The feasts, the sacrifices, the temple, the priesthood, and the rituals were not random religious customs; they formed part of a divinely ordered pattern. Paul writes that these things were “a shadow of things to come, but the substance is Christ” (Colossians 2:17). They pointed forward to fulfilment. Christ Himself declared that He did not come to abolish the Law, but to fulfil it (Matthew 5:17). He is not a contradiction of Torah; He is its goal and completion. The early Jewish believers did not see Jesus as a departure from Moses, but as the promised fulfillment of what Moses and the Prophets had anticipated. Had He performed signs and wonders yet led Israel toward another god, He would have fallen under the warning of Deuteronomy 13 — a prophet whose miracles mask rebellion against the Lord. Instead, Jesus revealed the fullness of the God of Israel and confirmed the covenant promises rather than overturning them. For this reason, dividing Scripture into “Old” and “New” Testaments can sometimes obscure the unity of God’s redemptive plan. The Bible is one unfolding story — one covenantal narrative — revealing the holiness of God, the failure of man, and the promise of redemption. It is within this continuity that we must understand baptism. Long before John stood in the Jordan proclaiming repentance, Israel already knew the language of water and cleansing. In the Old Testament, God commanded various washings as part of covenant life. The Hebrew term mikveh  (“gathering of water,” cf. Genesis 1:10) came to describe pools used for ritual purification. Under the Law of Moses, washing was required after bodily impurities (Leviticus 15:5–13), before priestly service (Exodus 30:17–21; 40:12–15), after contact with death (Numbers 19:11–19), and in preparation for sacred duties such as the Day of Atonement (Leviticus 16:4, 24). These immersions were not about physical cleanliness but covenant holiness. They restored ceremonial standing within Israel’s covenant life. This was not abstract theology; it was visible architecture. In Israel today, when walking around the Davidson Center archaeological park just outside the Temple Mount — where the First and Second Temples once stood and where, according to biblical prophecy, a third and later a fourth temple will stand — numerous excavated mikvahs surround the southern approach. Worshippers would descend on one side, immerse for purification, and then ascend the opposite steps before entering the temple precincts. The design itself preached holiness. There is no fixed number of these immersion pools in that area, but they are abundant. One of the most well-known large ritual pools from the Second Temple period is the Pool of Siloam. With such extensive water systems already present in Jerusalem, it is not difficult to understand how three thousand people could be baptized on the day of Shavuot (Acts 2:41). The infrastructure for mass immersion already existed. Baptism emerged within an already established pattern of covenantal washing. History and Biblical Evaluation of Infant Baptism There has long been debate concerning when infant baptism emerged within Christian communities. The earliest Christian writings outside the New Testament, such as the Didache , describe baptism in connection with instruction and preparation but do not mention infants. By the late second century, Irenaeus refers to Christ sanctifying all ages. In the early third century, Tertullian argues that baptism should be delayed for children until they can understand and request it, demonstrating that the practice was present but debated. Origen later claimed apostolic origin for infant baptism, and by the mid-third century Cyprian affirmed baptizing infants without delay. By the fourth century the practice had become widespread throughout much of the Christian world. The historical record shows development, not an explicit apostolic command. When we turn to Scripture, baptism is consistently connected with repentance and belief (Acts 2:38–41; Acts 8:12; Acts 18:8). Those baptized are described as hearing the message, receiving it, and responding. This is not merely an argument from silence. The Epistle to the Hebrews was written to Jewish believers who were wrestling with how the Mosaic covenant related to the new covenant in Christ. The author carefully explains the fulfillment and obsolescence of the priesthood, sacrifices, temple, and ceremonial law (Hebrews 7–10). These were central covenantal markers for Jewish identity. If baptism were intended as a direct covenantal replacement for circumcision administered to infants, such a profound transition would likely appear in a letter devoted to explaining covenant transformation. Yet Hebrews does not present baptism as a continuation of infant circumcision. The New Testament emphasis is not on transferring an outward sign but on inward transformation — the circumcision of the heart. Paul writes, “He is not a Jew who is one outwardly… but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit” (Romans 2:28–29). In Colossians 2:11–12 he describes believers being circumcised with a circumcision made without hands — a spiritual reality accomplished by Christ. Even under the Mosaic covenant, physical descent from Abraham and participation in circumcision did not guarantee salvation. John the Baptist warned the people of Israel: “Do not presume to say to yourselves, ‘We have Abraham as our father’” (Matthew 3:9). Covenant sign did not equal covenant faith. For this reason, we do not baptize infants. Baptism in the New Testament follows conscious repentance and faith. It is not an automatic sign applied at birth, nor a mechanical transfer of covenant status. The sign follows the response of faith, not biological birth. Many Christian traditions teach that water baptism itself washes away sin. Yet Scripture consistently attributes the cleansing of sin not to water, but to the blood of Christ and the renewing work of the Holy Spirit. “The blood of Jesus Christ His Son cleanses us from all sin” (1 John 1:7). We are saved “not by works of righteousness which we have done, but according to His mercy, through the washing of regeneration and renewing of the Holy Spirit” (Titus 3:5). Water does not remove guilt before God; Christ does. Baptism bears witness to cleansing accomplished by Him — it does not create that cleansing. The Bible's teaching is worth considering If humanity were judged only on the basis that Adam merely set a sinful example rather than that his fall affected the human race, then the result would move toward what later theology called Pelagianism. That view suggests that human beings are born morally neutral and simply imitate the sins of those who came before them. Yet the Scriptures consistently teach something deeper: mankind is enslaved to a sinful nature and cannot free itself apart from the redeeming work of Christ. If Adam’s disobedience affected only himself, then humanity’s universal corruption would require another explanation. The witness of Scripture is that the fall damaged God’s creation. Physical death entered the world because of sin, and spiritual death is the wages of sin. Humanity lives under the shadow of that brokenness. Without the redemption purchased through the blood of Christ, mankind is hopeless. Consider Cain, the first child born after the fall. If he were born into a completely uncorrupted condition yet chose murder on his own, the depravity of mankind would no longer be traced to Adam’s disobedience but instead to a flawed creation. The biblical story instead presents a world already wounded by sin, a world in which rebellion spreads quickly through the human race. The gospel proclaims the opposite direction. Where Adam’s disobedience brought death, Christ’s obedience brings life. Jesus willingly chose obedience even unto death on the cross, and through that obedience the penalty of sin is overcome. King David gives one of the clearest reflections on human sinfulness. After falling into adultery and murder, he cried out in repentance: “Have mercy on me, O God, because of your unfailing love.Because of your great compassion, blot out the stain of my sins.Wash me clean from my guilt. Purify me from my sin.For I recognize my rebellion; it haunts me day and night.Against you, and you alone, have I sinned; I have done what is evil in your sight. You will be proved right in what you say, and your judgment against me is just.For I was born a sinner—yes, from the moment my mother conceived me.”— Psalm 51:1–5 (NLT) David recognized that sin was not merely imitation but part of humanity’s fallen condition. Yet Scripture also teaches that God is perfectly just and perfectly merciful. When God revealed His character to Moses, He declared Himself to be: “Yahweh, Yahweh Elohim, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth.”— Exodus 34:6 (LSB) The fear often raised is that if infants are not baptized they would therefore be condemned. But such reasoning appeals more to human emotion than to the revealed character of God. Scripture itself provides a profound moment that speaks into this question through the life of David. After David’s sin with Bathsheba and the murder of Uriah, a child was conceived. As part of the judgment for David’s sin, the child became ill and died. David fasted and prayed while the child lived, hoping for mercy. But once the child died, David rose and worshiped God. When his servants questioned him, David said: “While the child was still alive, I fasted and wept; for I said, ‘Who knows, Yahweh may be gracious to me, that the child may live.’ But now he has died; why should I fast? Can I bring him back again? I will go to him, but he will not return to me.”— 2 Samuel 12:22–23 (LSB) David rested in the knowledge that the judgment fell upon him, not upon the child. His confidence was that he would one day go to his child. For this reason, the Church can affirm both truths taught in Scripture: humanity is fallen in Adam, yet God is perfectly just. Infants are not condemned because they lack a ritual ordinance, nor because they are naturally whole, but because the God who judges the earth does so with perfect wisdom, justice, and mercy. David trusted the character of God, and so can we. The Judge of all the earth will always do what is right. I know that God is not a partial God, neither a changeable being, but one who is unchangeable from all eternity to all eternity. Therefore we can rest in the certainty that His judgments are always righteous, and His mercy is never in conflict with His justice.

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. Paul does not leave reconciliation as an abstract doctrine. He presses it into identity. “If anyone is in Christ, he is a new creation.” Reconciliation is not a future achievement awaiting moral confirmation. It is a completed act of God applied to the believer through faith. The old standing under condemnation has passed away. A new covenant standing has begun. And from that standing flows calling. “Now then, we are ambassadors for Christ.” Those who have been reconciled become ministers of reconciliation. We do not work to obtain new creation. We work because we already are new. We do not obey in order to secure union with Christ. We obey because union has been secured. 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.

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

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?