Mormon Contradiction: Is There Salvation After Death Or Not?

        "Therefore, if that man repenteth not, and remaineth and dieth an enemy to God, the demands of divine justice do awaken his immortal soul to a lively sense of his own guilt, which doth cause him to shrink from the presence of the Lord, and doth fill his breast with guilt, and pain, and anguish, which is like an unquenchable fire, whose flame ascendeth up forever and ever. And now I say unto you, that mercy hath no claim on that man; therefore his final doom is to endure a never-ending torment." (Mosiah 2:38-39)

        This teaching is consistent with historic Christian theology concerning the human soul and divine justice. The except in question says that there are no chances for salvation after death. Much of the distinguishing tenants of Mormonism, however, are found in other standard sources used to teach Mormon dogma. This has helped missionaries for that religion to draw in converts. In contrast, the Doctrine and Covenants affirms the idea of postmortem salvation:

        "And after this another angel shall sound, which is the second trump; and then cometh the redemption of those who are Christ’s at his coming; who have received their part in that prison which is prepared for them, that they might receive the gospel, and be judged according to men in the flesh." (section 88:99)

        This goes to highlight inconsistency in Mormon revelation. It disproves any claim that Joseph Smith was a prophet of God. One cannot be both sentenced to an eternity in hell and be given a chance to receive the gospel, which is the message of salvation from sin. One is either sentenced to eternal condemnation by God or has not been given that verdict.

Mormon Contradiction: Is The Nature Of God Changeable Or Unchangeable?

        The Book of Mormon contains a number of passages describing God as having an unchangeable nature:

        "For I know that God is not a partial God, neither a changeable being; but he is unchangeable from all eternity to all eternity." (Moroni 8:18)

        "Now, the decrees of God are unalterable; therefore, the way is prepared that whosoever will may walk therein and be saved." (Alma 41:8)

        These passages are so clear as to require minimal exposition. They communicate themes of the immutability of God. These are words that could come from the mouth of anyone who professes faith in Him. Taken by themselves, these statements may even hoodwink one into thinking that Mormonism is thoroughly consistent with traditional Christianity. 

        "For do we not read that God is the same yesterday, today, and forever, and in him there is no variableness neither shadow of changing?" (Mormon 9:9)

        This text is of interest here, especially considering how Joseph Smith took the words describing Christ in Hebrews 13:8 and applied them to God the Father. The point is not that such a description of Him is incorrect, but the verbatim words from the biblical text have been inserted into the Book of Mormon. This is arguably an instance of plagiarism.

        Official Mormon doctrine, on the other hand, affirms that God is increasing in knowledge. Consider this excerpt from the Journal of Discourses, volume 6:

        "The mind or the intelligence which man possesses is coequal with God himself. I know that my testimony is true; hence, when I talk to these mourners, what have they lost? Their relatives and friends are only separated from their bodies for a short season: their spirits which existed with God have left the tabernacle of clay only for a little moment, as it were; and they now exist in a place where they converse together the same as we do on the earth....There never was a time when there were not spirits; for they are co-equal with our Father in heaven."

         If God can grow in terms of knowledge, then how can He be said to be unchangeable? If God is as man once was and man can become what God is, then He cannot have that trait applied to Him. Smith's teaching on this issue is muddled and contradictory.

         If God is able to increase in knowledge, then it follows that He can make mistakes. His judgments are liable to error. The Mormon conception of god is not a god in any meaningful sense of the term. The god of Mormonism has no power to save lost souls.

Mormon Contradiction: Is The Trinity One God In Three Persons Or Three Separate Gods?

        The Book of Mormon includes passages that describe the Trinity as a single, unified God. These texts highlight the unity and singularity of God in the context of the Father, the Son, and the Holy Spirit:

        "Now, this restoration shall come to all, both old and young, both bond and free, both male and female, both the wicked and the righteous; and even there shall not so much as a hair of their heads be lost; but every thing shall be restored to its perfect frame, as it is now, or in the body, and shall be brought and be arraigned before the bar of Christ the Son, and God the Father, and the Holy Spirit, which is one Eternal God, to be judged according to their works, whether they be good or whether they be evil." (Alma 11:44)

        This text emphasizes the unity of the Father, Son, and Holy Spirit as a singular Eternal God who will judge all individuals according to their deeds. The notion of restoration to a perfect state underscores the comprehensive and encompassing nature of divine judgment and salvation.

        "And now, behold, my beloved brethren, this is the way; and there is none other way nor name given under heaven whereby man can be saved in the kingdom of God. And now, behold, this is the doctrine of Christ, and the only and true doctrine of the Father, and of the Son, and of the Holy Ghost, which is one God, without end. Amen." (2 Nephi 31:21)

        This passage asserts that the only way to salvation is through Christ, underscoring the unity and singularity of the Father, the Son, and the Holy Ghost as one eternal God. It affirms the indivisibility of the Godhead in the context of salvation doctrine.

        In contrast, Mormon theology teaches that the members of the Trinity are three separate gods:

        "Latter-day Saints believe in God the Father; His Son, Jesus Christ; and the Holy Ghost (A of F 1). These three Gods form the Godhead, which holds the keys of power over the universe. Each member of the Godhead is an independent personage, separate and distinct from the other two, the three being in perfect unity and harmony with each other (AF, chap. 2)." (Source: BYU Encyclopedia of Mormonism)

        This doctrine delineates the distinct and individual personages of the Father, the Son, and the Holy Ghost. While maintaining their perfect unity and harmony, Mormon theology posits that each is an independent and separate god, forming a collective Godhead.

        The theological contradiction here is stark. On one hand, the Book of Mormon describes the Trinity as a unified, single eternal God. It emphasizes the seamless integration of the Father, the Son, and the Holy Spirit as one entity. On the other hand, Mormon theology explicitly teaches that the Godhead consists of three distinct and separate gods, each independent yet in perfect unity and harmony.

        This divergence raises critical questions about the consistency and interpretation of Mormon beliefs. How can these scriptures, central to Mormonism, present such conflicting views on the nature of the divine? The notion of one eternal God versus three distinct gods challenges the coherence and unity of Mormon theological teachings and also invites skepticism.

Debunking The Mormon Teaching Of Human Souls Being Preexistent

        “Before you were born on the earth, you lived in the presence of your Heavenly Father as one of his spirit children.” (True to the Faith: A Gospel Reference, p. 115)

        In Genesis 2:7, we are told that God created Adam from the dust of the earth. He was not a pre-existing soul. Rather, he had life breathed into him. That is the precise moment when Adam's life began. He did not exist prior to walking in the Garden of Eden.

        In Genesis 5:3, we are told that Adam had a son in his own image and likeness named Seth. Thus, he had life breathed into him just as did his father. Seth never existed in the form of a disembodied soul prior to his birth.

       In 1 Corinthians 15:46-47, the Apostle Paul states that our physical birth takes place prior to our spiritual birth. This is contrary to the idea of our souls being pre-existent. God breathed life into man when he was created from the dust of the ground, not put already existing souls into bodies.

       Jesus Christ as God existed eternally with the Father. He took on flesh to make atonement for our sins. If our souls are pre-existent, then that would compromise the uniqueness of Christ. There would be no basis for Him to appeal to His pre-existence as a special qualification (John 8:56-58). The response to Christ's claims of being God points to a general absence of belief in all human souls being pre-existent amongst Jews of His day (John 8:59).

         Blake T. Ostler notes the following regarding the absence of belief in the preexistence of human souls amongst the earliest followers of Mormonism:

       "The earliest Mormon publications defined God—in terms borrowed from contemporary orthodox Christianity—as the sole and necessary basis of all existence.2 [See, for example, Apostle Parley P. Pratt’s statement that at death the human spirit “return[s] to the fountain and become[s] part of the great all from which [it] emanated,” in Parker Pratt Robinson, Writings of Parley P. Pratt (Salt Lake City: Robinson, 1952), 216.] The concept of a preexistence either in the sense of eternal, uncreated spirits co-existing with God or as spirit offspring of God did not exist in early Mormon thought. The Book of Mormon assumed that human existence depended entirely upon God (see, for example, Mos. 2:20-21). When the premortal Lord revealed his finger to the brother of Jared, he explained that humans were created “in the beginning after mine own image … after the body of my spirit” (Eth. 3:15-16), implying that human, physical bodies resemble God’s spiritual body. In contrast, orthodox Christianity interpreted “image and likeness” (Gen. 1:26) [p.128]to mean humankind’s moral capacities, not its physical attributes. The seeds, at least, of anthropomorphism and of co-existence of humans with God were thus planted in Mormon thought in the Book of Mormon notion of creation after the image of God’s spiritual body."

        The same cited source also said the following regarding the pre-existence of man being foreign to early Mormon thought:

        "The classical gulf between God and his mortal creations entailed in the doctrine of creatio ex nihilo was accepted without revision in the official Mormon publication The Evening and the Morning Star in October 1832: “The Creator, who having created our souls at first by an act of his will can either eternally preserve them or absolutely annihilate them” (p. 77). Humans were thus contingent beings who did not exist prior to their creation by God—either as body or as spirit—and could lapse into non-being if God willed it. A letter in the May 1835 Latter Day Saints’ Messenger and Advocate echoed a similar belief: “Man is dependent on the great first cause and is constantly upheld by Him, therefore justly amenable to him” (p. 113)."

Mormons Refuted: God The Father And Jesus Christ Are Not Two Separate Gods

        The Mormons do not adhere to the traditional Christian doctrine of the Trinity. Instead, they believe that the Father, the Son, and the Holy Spirit are three distinct gods, a belief known as tritheism. In Mormon theology, God the Father is referred to as Elohim (a Hebrew term for God), while Jesus Christ is recognized as Jehovah, a term that can be legitimate in certain contexts because He is the second person of the Trinity.

         However, this perspective raises questions when interpreting certain biblical texts. For example, how would a Mormon understand Psalm 110:1-2, which is quoted by Jesus in Matthew 22:41-45? According to Mormon logic, Jesus would be telling Himself to sit at His own right hand! In contrast, the Trinitarian perspective interprets this text as God the Father addressing God the Son, maintaining a distinct yet unified relationship. If Jehovah refers to Jesus as a separate god, it could imply that He is exalted above God the Father, as suggested by Psalm 97:9.

The False Authority Of The Mormon Priesthood

         “There are, in the church, two priesthoods, namely, the Melchizedek and Aaronic, including the Levitical Priesthood. Why the first is called the Melchizedek Priesthood is because Melchizedek was such a great high priest. Before his day it was called the Holy Priesthood, after the Order of the Son of God. But out of respect or reverence to the name of the Supreme Being, to avoid the too frequent repetition of his name, they, the church, in ancient days, called that priesthood after Melchizedek, or the Melchizedek Priesthood. All other authorities or offices in the church are appendages to this priesthood. … The second priesthood is called the Priesthood of Aaron, because it was conferred upon Aaron and his seed, throughout all their generations. Why it is called the lesser priesthood is because it is an appendage to the greater, or the Melchizedek Priesthood, and has power in administering outward ordinances.” (Doctrine and Covenants 107:1–5, 13–14)

          The Old Testament distinctly delineates the roles and lineage of priesthood, confining it exclusively to Aaron and his descendants within the tribe of Levi (Numbers 3:6; Leviticus 6:19-23). This genealogical specificity underscores the legitimacy and authenticity of the Aaronic and Levitical priesthoods within the Judaic tradition. By contrast, the priesthood claimed by the Church of Jesus Christ of Latter-day Saints (LDS Church), which includes members outside this lineage, diverges significantly from this scriptural foundation.

         In traditional Judaic practice, priestly roles were inextricably linked to one's lineage within the tribe of Levi, specifically the descendants of Aaron. Numbers 18:1-7 explicitly delineates that the Aaronic priesthood was a hereditary office, underscoring the exclusivity and sanctity of this role. The Mormon claim to the Aaronic priesthood, conferred upon members not descended from Levi but believed to be restored through divine revelation, thus appears unorthodox and scripturally unsupported.

         The New Testament introduces a paradigm shift in the understanding of priesthood through the person and work of Jesus Christ. Hebrews 7 particularly emphasizes this transition, portraying Christ as the eternal high priest in the order of Melchizedek. This priesthood is described as "unchangeable" or "non-transferable," signifying a permanent and exclusive role for Christ, unlike the temporal and lineage-bound Levitical priesthood. Hebrews 7:11-12 and 23-25 highlight that Christ’s priesthood supersedes the old covenant, rendering traditional Levitical roles obsolete. This theological framework challenges the LDS Church’s interpretation and application of these priesthoods within their ecclesiastical structure.

         The restoration claims of the LDS Church, particularly regarding the priesthood, encounter significant historical scrutiny. Joseph Smith and Oliver Cowdery’s accounts of angelic visitations and ordinations were not publicly revealed until several years after the alleged events. This delayed disclosure raises questions about the veracity and authenticity of their claims. The absence of early documentation and the subsequent inclusion of these revelations in later publications, such as the Doctrine and Covenants, further complicate their historical credibility.

         The New Testament extends the concept of priesthood to all believers, as articulated in 1 Peter 2:5-9 and Revelation 1:5-6. This doctrine, known as the "priesthood of all believers," democratizes spiritual authority, contrasting sharply with the hierarchical priesthood structure within the LDS Church. The tearing of the temple veil at Christ’s crucifixion (Matthew 27:51-54) symbolizes the end of exclusive priestly mediation, emphasizing direct access to God for all believers through Christ.

         The LDS Church’s theological stance on priesthood, rooted in the belief of restored divine authority, diverges significantly from traditional Christian interpretations. While the LDS Church views its priesthood as a restoration of ancient authority, traditional Christianity interprets the New Testament as signifying the fulfillment and cessation of such roles through Christ’s atonement. This fundamental theological discrepancy underpins the critique of the LDS priesthood as lacking scriptural and historical legitimacy.

Answering The Mormons On Baptism For The Dead

          "Many people, however, have died without being baptized. Others were baptized without proper authority. Because God is merciful, He has prepared a way for all people to receive the blessings of baptism. By performing proxy baptisms in behalf of those who have died, Church members offer these blessings to deceased ancestors. Individuals can then choose to accept or reject what has been done in their behalf...Because He is a loving God, the Lord does not damn those people who, through no fault of their own, never had the opportunity for baptism. He has therefore authorized baptisms to be performed by proxy for them. A living person, often a descendant who has become a member of The Church of Jesus Christ of Latter-day Saints, is baptized in behalf of a deceased person. This work is done by Church members in temples throughout the world." (https://www.lds.org/topics/baptisms-for-the-dead?lang=eng)

          Mormons cite 1 Corinthians 15:29 as biblical evidence that Jesus Christ and the apostles sanctioned their strange practice of members getting baptized on behalf of loved ones who passed away. However, the Apostle Paul (or any other biblical author) nowhere approves of Christians holding such a custom. The concept is not taught here. Rather, he uses baptism of the dead as evidence that even pagans believed in some concept of a resurrection and afterlife. Some of the Corinthians had embraced the heretical notion that there would be no physical resurrection. So, Paul reasoned that if such were the case, their baptism was done in vain. There would be no hope of seeing loved ones again. 

          In other words, the Apostle Paul said that a tradition among unbelievers was to get baptized for the sake of their deceased loved ones with the yearning and aspiration of being united when they were raised from the grave. His intention is not to provide commentary regarding the efficacy or truthfulness of baptism for the dead, but to illustrate that even the pagan world looked forward to being raised from the dead. This excerpt on the Mormon practice of baptism for the dead is insightful here:

         "The silence of the Book of Mormon on baptism for the dead is an important fact, for it means that a single verse in the Bible — 1 Corinthians 15:29 — constitutes its sole mention in ancient Christian Scripture. This is acknowledged by the Encyclopedia of Mormonism (a 1992 work published under the supervision of the Quorum of the Twelve Apostles of the LDS church) — “He [Paul] refers to a practice of vicarious baptism, a practice for which we have no other evidence in the Pauline or other New Testament or early Christian writings."

          This practice is patently absurd when approached from a biblical standpoint. One's eternal destiny is forever sealed at the moment of physical death (Luke 16:22-26). Further, God only rewards individuals according to their own conduct in this life (Ezekiel 18:20). Thus, Scripture contradicts any notion of baptism for the dead.

Does Ezekiel 37:19 Prophecy The Coming Of The Book Of Mormon?

          "Ezekiel saw in vision [Ezekiel 37:19] the coming together of the stick of Judah, and the stick of Joseph, signifying the Bible and the Book of Mormon...The Nephites were then of the tribes of Joseph, and their record or 'stick' is as truly represented by the Book of Mormon as is the 'stick' of Judah by the Bible." (The Articles Of Faith, p. 276, James E. Talmage)

          Citing Ezekiel 37:19 is ineffectual to serve the purposes of the Mormons. The passage itself is simply too vague. For example, Jehovah's Witnesses could appeal to this text to make the same argument in favor of the Watchtower Society and its magazine publications. Any group of people could appeal to this passage in the way that Mormons have done to support their claims.

          The only thing that Ezekiel recorded on to the stick was the phrase, "For Joseph, the stick of Ephraim and all the house of Israel, his companions." (Ezekiel 37:16) That was all that God had told Ezekiel to write on the stick. Therefore, Mormons are wrong when they assert that the Book of Mormon was what was written on the stick by the prophet.

          In context, the Jewish people asked Ezekiel, ‘Wilt thou not show us what thou meanest by these?’ (Ezekiel 37:18). The joining of the two sticks represents the divided state of Israel. The northern kingdoms and the southern kingdoms constitute the nation of Judah. It is about them being reunited again (Ezekiel 37:21-22). The two sticks represent the union of two kingdoms, not two different religious books.

          Mormons impose 19th-century religious ideas onto an ancient Hebrew prophecy without historical or linguistic evidence. Further, the passage's original context pertains to the reunification of Israel's divided tribes, with no reference to religious texts or future scripture. This interpretive leap, therefore, undermines the legitimacy and historical accuracy of using Ezekiel's prophecy to validate the Book of Mormon.