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Criticism of Mormonism/Books/Becoming Gods/Chapter 5
Response to claims made in "Chapter 5: Heavenly Father is a Man"
A FairMormon Analysis of: Becoming Gods: A Closer Look at 21st-Century Mormonism, a work by author: Richard Abanes
Response to claims made in Becoming Gods, "Chapter 5: Heavenly Father is a Man"
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- Response to claim: 136 - Biblical verses that describe God as having body parts are "difficult to interpret and require careful study"
- Response to claim: 136 - Mormons do not believe that "God is not a man" in spite of Biblical verses that state such
- Response to claim: 137 - God is a Spirit
- Response to claim: 149 - The title "Son of Man," does not mean "son of a man," contrary to what Mormons may assert
Response to claim: 136 - Biblical verses that describe God as having body parts are "difficult to interpret and require careful study"
Biblical verses that describe God as having body parts are "difficult to interpret and require careful study."
- Author's opinion.
The author doesn't agree, so the issue must require "careful study" and be "difficult to interpret."
Question: Why do the Latter-day Saints believe God has a body?
Latter-day Saints believe God has a body in human form simply because our scriptures and our prophets unanimously testify on this point
One thing that sets Latter-day Saints apart from nearly all of the rest of Christianity is the doctrine that God the Father possesses a body in human form. In fact, many of our Christian brothers and sisters see this belief as positively strange, and some even question our claim to the title “Christian” because of it.
“The Father has a body of flesh and bones, as tangible as man’s; the Son also” (DC 130:22).
In other words, if we want to know what kind of being God is, who better to believe than those who have actually seen Him? There are multiple Biblical examples, such as:
- the prophet Ezekiel, who described his vision of God by saying he saw “high above all, upon the throne, a form in human likeness” (Ezekiel 1:26, New English Bible.).
- Stephen, whose last words were, “Behold, I see the heavens opened, and the Son of man standing on the right hand of God” (Acts 7:56.).
- John, who saw God sitting on the throne in heaven (Revelation 4:2).
- Moses was not allowed to see God’s face in one vision (God was angry at the Israelites at the time), but God said he would “cover thee with my hand while I pass by; and I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen” (Exodus 33:22-23).
- Moses did see God previously, however: “the Lord spake unto Moses face to face, as a man speaketh unto his friend” (Exodus 33:11).
- Jacob “wrestled a man” one night in the wilderness, and after this encounter “Jacob called the name of the place Peniel [Hebrew for “the face of God”]: for I have seen God face to face, and my life is preserved” (Genesis 32:24-32).
Some of these references may refer to visions of God the Son, but some of them, like Stephen’s and John’s, certainly refer to the person of the Father.
Edmond LaB. Cherbonnier of Trinity College (a non-Mormon scholar) summarizes this phenomenon as follows:
In short, to use the forbidden word, the biblical God is clearly anthropomorphic (i.e. “in the form of man”)—not apologetically so, but proudly, even militantly.
Christopher Stead (another non-Mormon scholar) of the Cambridge Divinity School agrees that
The Hebrews…pictured the God whom they worshipped as having a body and mind like our own, though transcending humanity in the splendour of his appearance, in his power, his wisdom, and the constancy of his care for his creatures.
The LDS doctrine of God’s embodiment rests primarily on eyewitness testimony. We believe God has a body in human form because everyone who has seen Him has described Him in this way.
Response to claim: 136 - Mormons do not believe that "God is not a man" in spite of Biblical verses that state such
Mormons do not believe that "God is not a man" in spite of Biblical verses that state such.
It is incorrect to imply that God cannot be in human form, since a fundamental doctrine of Christianity is that Jesus is God, made flesh.
Question: Does the doctrine that God has a physical body contradict the Bible?
It is incorrect to imply that God cannot be in human form, since a fundamental doctrine of Christianity is that Jesus is God, made flesh
These scriptures read (emphasis added):
- "God is not a man, that he should lie; neither the son of man [i.e., a human being], that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?" - Numbers 23:19
- "And also the Strength of Israel will not lie nor repent: for he is not a man, that he should repent." - 1 Samuel 15:29
- I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I am God, and not man; the Holy One in the midst of thee: and I will not enter into the city. - Hosea 11:9
The first passage, in Numbers, not only says that "God is not a man", but it also says that God is not "the son of man." If a Christian were to claim from this passage that God is not a man, they would have to consistently claim that God is also not a "son of man." This of course contradicts many New Testament statements about Jesus (who is God) to the contrary. Though there are many examples, one should suffice. Jesus says, "For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth." Matthew 12:40 Therefore, we know that the passage from Numbers is not suggesting that God is fundamentally not a "son of man", but rather that God is not a "son of man" in the sense that God doesn't have need for repentance. The next logical step requires us to conclude that the passage is not suggesting that God is fundamentally "not a man", but that God is not a man in the sense that God does not lie.
These verses say nothing about the nature or form of God—they merely assert that God is not like man in certain ways
God will not lie or change his declared course, unlike humans. As the NET translation of 1 Samuel says, "The Preeminent One of Israel does not go back on his word or change his mind, for he is not a human being who changes his mind.”
It is incorrect to imply that God cannot be in human form—the fundamental doctrine of Christianity is that Jesus is God, made flesh. One would have to assume that these verses also apply to Jesus, when they clearly do not. Jesus may be in human form, but he will not sin, or change his mind from doing his father's will.
Response to claim: 137 - God is a Spirit
God is a Spirit.
LDS accept these scriptures, but (like many conservative Christian commentators) do not believe that they are statements about God's nature.
Question: Does the Mormon doctrine that God has a physical body contradict the Bible's statement in John 4:24 that "God is a Spirit"?
Deuteronomy 4:28 says that our God can see, eat and smell
Some Christians object to the LDS position that God has a physical body by quoting John 4:24:
God is a Spirit: and they that worship him must worship him in spirit and in truth. (Italics in KJV original).
Adopting a critical reading of this verse leads to some strange conclusions if we are consistent. Deuteronomy 4:28 says that our God can see, eat and smell. Can an unembodied spirit do that? Deuteronomy 4:24 and Hebrews 12:29 say that God is a consuming fire, 1 Jn 1:5 says God is light, and 1 Jn 4:4,16 says that God is love. Is He just those things? Clearly not, and the LDS conclude that neither is He just a spirit.
Note that in the KJV cited above, the word “is” is italicized. This is because the King James translators have inserted it on their own—it is not present in the Greek text from which the translation was made.
Secondly, the reader should be aware that the indefinite article (“a”, as in "a dog" or "a spirit") does not exist in Greek. Thus, the addition of the word "a" in English occurs at the discretion of the translators.
This leaves two Greek words: theos pneuma [θεος πνεμα]—“God spirit”. The JST resolves this translational issue by saying “for unto such hath God promised his spirit”. The word pneuma, which is translated spirit, also means ‘life’ or ‘breath’. The King James Version of Revelation 13:15 renders ‘pneuma’ as life. Thus "God is life," or "God is the breath of life" are potential alternative translations of this verse.
Also, if God is a spirit and we have to worship him in spirit, do mortals have to leave our bodies to worship him?
Latter-day Saints believe that man is also spirit and is, like God, housed in a physical body
Thus, the Latter-day Saints believe that man is also spirit (DC 93:33-34; Numbers 16:22; Romans 8:16) and is, like God, housed in a physical body. We were, after all, created in the "image" of God (Genesis 1:26-27).
It is interesting that in 1 Corinthians 2:11, Paul wrote about "the spirit of man and the Spirit of God." Elsewhere he spoke of the resurrection of the body and then noted that it is a "spiritual" body (1 Corinthians 15:44-46), though, rising from the grave, it is obviously composed of flesh and bones, as Jesus made clear when he appeared to the apostles after his resurrection (Luke 24:37-39).
Paul also told the saints in Rome, "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you" (Romans 8:9).
One Commentary insists:
That God is spirit is not meant as a definition of God's being—though this is how the Stoics [a branch of Greek philosophy] would have understood it. It is a metaphor of his mode of operation, as life-giving power, and it is no more to be taken literally than 1 Jn 1:5, "God is light," or Deuteronomy 4:24, "Your God is a devouring fire." It is only those who have received this power through Christ who can offer God a real worship.
Mormons have "picked up" discarded beliefs of early Christians
Non-LDS Christian Stephen H. Webb wrote:
Perhaps the most complicating factor for creedal dialogue with Latterday Saints is that Mormons, unlike other restorationists, were not content to flunder in suspicion of the way the early Church absorbed Greek metaphysics. Instead, Mormons put the Platonization of Christianity at the heart of their critique of the ossifiation and corruption of Christianity. Something went terribly wrong after the age of the Apostles, they argue, and that something has to do with the theological turn toward a metaphysics of immaterialism. Far from ignoring early church history, then, Mormons are committed to an interrogation of the relationship of theology to philosophy that objects to nearly every development that led to the ecumenical creeds. They do not just raise objections, however. It is as if, as they follow the road orthodox theologians took to the creeds, Mormons pause to pick up the detritus that was jettisoned along the way. Thy recycle these discarded beliefs into a shining, novel creation of their own. :86
Response to claim: 149 - The title "Son of Man," does not mean "son of a man," contrary to what Mormons may assert
The title "Son of Man," does not mean "son of a man," contrary to what Mormons may assert.
- No source given.
The author implies through the construction of this text that Mormons believe that the title "Son of Man" actually means "son of a man." Latter-day Saints accept "Son of Man" as a messianic title, and do not attempt to reinterpret or alter it.
- Edmond LaB. Cherbonnier, "In Defense of Anthropomorphism," in Truman G. Madsen (editor), Reflections on Mormonism: Judaeo-Christian parallels : papers delivered at the Religious Studies Center symposium, Brigham Young University, March 10-11, 1978 (Provo, Utah: Religious Studies Center , Brigham Young University and Bookcraft, 1978), 162, compare G.E. Wright, God Who Acts (London: SCM Press, 1952), 49–50. ISBN 0884943585.
- Christopher Stead, Philosophy in Christian Antiquity (Cambridge: Cambridge University Press, 1994), 120.
- Leon Morris, The Gospel According to John, (Grand Rapids, Mich. : W.B. Eerdmans Pub. Co., 1995), 271.
- J. N. Sanders, A Commentary on the Gospel According to St. John, edited and completed by B. A. Mastin, (New York, Harper & Row, 1968), 147–148.
- "Webb is Professor of Philosophy and Religion at Wabash College in Crawfordsville, Indiana. He is a graduate of Wabash College and earned his PhD at the University of Chicago before returning to his alma mater to teach. Born in 1961 he grew up at Englewood Christian Church, an evangelical church. He joined the Disciples of Christ during He was briefly a Lutheran, and on Easter Sunday, 2007, he officially came into full communion with the Roman Catholic Church."
- Stephen H. Webb, "Godbodied: The Matter of the Latter-day Saints (reprint from his book Jesus Christ, Eternal God: Heavenly Flesh and the Metaphysics of Matter (Oxford University Press, 2012)," Brigham Young University Studies 50 no. 3 (2011).