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Criticism of Mormonism/Books/The Changing World of Mormonism/Chapter 8
Response to claims made in "Chapter 8: The Adam-God Doctrine"
A FairMormon Analysis of: The Changing World of Mormonism, a work by author: Jerald and Sandra Tanner
|The Changing World of Mormonism|
Response to claims made in The Changing World of Mormonism, "Chapter 8: The Adam-God Doctrine"
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- Response to claim: 192-193 - Mormons consider the fall of Adam a fortunate event
- Response to claim: 193-195 - Brigham Young preached that Adam was our God
- Response to claim: 196 - Brigham continued to teach Adam-God
- Response to claim: 198-199 - Brigham taught that Adam is the only god that we should worship
- Response to claim: 202 - The Church is therefore inconsistent because it will excommunicate someone for believing something taught by one of its prophets
Response to claim: 192-193 - Mormons consider the fall of Adam a fortunate event
Mormons consider the fall of Adam a fortunate event.
- Doctrines of Salvation 1:114-115
The fall entailed negative consequences, but it was a necessary event and did not take God by surprise. Latter-day Saints do not blame all their ills on Adam and Eve for making a choice that could have been avoided.
Question: What to Latter-day Saints believe regarding the concept of "original sin"?
Latter-day Saints believe that "original sin" as commonly understood in many branches of western Christianity was not a doctrine taught by the Bible, Jesus, or the apostles
The Second Article of Faith states that "We believe that men will be punished for their own sins, and not for Adam’s transgression." There is a form of "original sin" in LDS theology, but it is a matter that has been resolved through the atonement of Christ:
And our father Adam spake unto the Lord, and said: Why is it that men must repent and be baptized in water? And the Lord said unto Adam: Behold I have forgiven thee thy transgression in the Garden of Eden. Hence came the saying abroad among the people, that the Son of God hath atoned for original guilt, wherein the sins of the parents cannot be answered upon the heads of the children, for they are whole from the foundation of the world. (Moses 6:53-54, emphasis added.)
Thus, LDS theology explicitly rejects the idea that Adam's "original sin" results in a condemnation of the entire human race. Efforts to insist that all of humanity is thereby tainted, all desires are corrupted, or all infants are damned without baptism are untrue. Because of temptation and the instinctive desires of physical bodies, human beings wrestle with the desire to sin (Matthew 26:41; Mosiah 3:19), but Adam's actions in the Garden of Eden have no bearing on this.
As Wilford Woodruff taught:
What is called the original sin was atoned for through the death of Christ irrespective of any action on the part of man; also man's individual sin was atoned for by the same sacrifice, but on condition of his obedience to the Gospel plan of salvation when proclaimed in his hearing.” 
Concluded Elaine Pagels:
Astonishingly, Augustine’s radical views prevailed, eclipsing for future generations of Western Christians the consensus of the first three centuries of Christian tradition. 
Original sin is the innovation. It is a post-biblical novelty without scriptural support.
Given that the doctrine is explicitly repudiated by modern revelation, the Saints feel no need to accept it.
Clearly, any effort to exclude the Church from Christendom because they reject original sin must also exclude several hundred million Eastern Orthodox and Anabaptists. Clearly, such a standard would be nonsensical.
Response to claim: 193-195 - Brigham Young preached that Adam was our God
Brigham Young preached that Adam was our God.
Question: What is the Adam-God Theory?
Brigham Young taught that Adam, the first man, was God the Father
Brigham Young taught that Adam, the first man, was God the Father. Since this teaching runs counter to the story told in Genesis and commonly accepted by Christians, critics accuse Brigham of being a false prophet. Also, because modern Latter-day Saints do not believe Brigham's "Adam-God" teachings, critics accuse Mormons of either changing their teachings or rejecting teachings of prophets they find uncomfortable or unsupportable.
Brigham never developed the teaching into something that could be reconciled with LDS scripture and presented as official doctrine
Brigham Young appears to have believed and taught Adam-God, but he never developed the teaching into something that could be reconciled with LDS scripture and presented as official doctrine. Therefore, we simply don't know what Brigham Young meant, and modern leaders have warned us about accepting traditional explanations of Adam-God. Since the Church has rejected it, we won't be able to answer the question until the Lord sees fit to reveal more about it.
The Church's official position is that Adam-God is not the doctrine of the Church
Regardless of which approach the reader prefers to accept, the Church's official position on Adam-God is clear: as popularly understood, Adam-God (i.e., "Adam, the first man, was identical with Elohim/God the Father") is not the doctrine of the Church. If there are any particles of truth to anything surrounding the Adam-God doctrine, one would expect those things to harmonize with what has already been revealed. Only further revelation from the Lord's anointed would be able to clear up many points surrounding that doctrine.
Response to claim: 196 - Brigham continued to teach Adam-God
Brigham continued to teach Adam-God.
- Deseret News, June 18, 1873.
Matthew Brown gave (2009): "Brigham Young repeated these ideas and expounded upon them during the next 25 years. His viewpoints have been variously classified as doctrine, theory, paradox, heresy, speculation, and some of the mysteries"
Matthew Brown gave perhaps one of the best reconcilations of Adam-God at the 2009 FairMormon Conference:
On the 9th of April 1852 President Brigham Young stepped up to the pulpit in the old tabernacle on Temple Square and informed a group of Elders, who had gathered there for General Conference, that he was going to straighten them out on an issue which they had been debating about. The topic of disagreement centered upon who was the Father of Jesus Christ in the flesh—Elohim or the Holy Ghost. President Young surprised the people who were in attendance by announcing that it was neither one of them....Brigham Young repeated these ideas and expounded upon them during the next 25 years. His viewpoints have been variously classified as doctrine, theory, paradox, heresy, speculation, and some of the mysteries.—(Click here to continue)
Response to claim: 198-199 - Brigham taught that Adam is the only god that we should worship
- Brigham taught that Adam is the only god that we should worship.
- Brigham taught that Adam was the father of our spirits.
- Brigham taught that Adam was the father of Jesus Christ.
Brigham Young, Journal of Discourses 1:50. Women of Mormondom, p. 180-196"
The authors focus on this one, unique teaching of Brigham Young and imply that this represents the entire Church. The Adam-God doctrine was later repudiated by the Church.
Stephen E. Robinson: "Yet another way in which anti-Mormon critics often misrepresent LDS doctrine is in the presentation of anomalies as though they were the doctrine of the Church"
BYU professor Stephen E. Robinson wrote:
Yet another way in which anti-Mormon critics often misrepresent LDS doctrine is in the presentation of anomalies as though they were the doctrine of the Church. Anomalies occur in every field of human endeavor, even in science. An anomaly is something unexpected that cannot be explained by the existing laws or theories, but which does not constitute evidence for changing the laws and theories. An anomaly is a glitch.... A classic example of an anomaly in the LDS tradition is the so-called "Adam-God theory." During the latter half of the nineteenth century Brigham Young made some remarks about the relationship between Adam and God that the Latter-day Saints have never been able to understand. The reported statements conflict with LDS teachings before and after Brigham Young, as well as with statements of President Young himself during the same period of time. So how do Latter-day Saints deal with the phenomenon? We don't; we simply set it aside. It is an anomaly. On occasion my colleagues and I at Brigham Young University have tried to figure out what Brigham Young might have actually said and what it might have meant, but the attempts have always failed. The reported statements simply do not compute—we cannot make sense out of them. This is not a matter of believing it or disbelieving it; we simply don't know what "it" is. If Brigham Young were here we could ask him what he actually said and what he meant by it, but he is not here.... For the Latter-day Saints, however, the point is moot, since whatever Brigham Young said, true or false, was never presented to the Church for a sustaining vote. It was not then and is not now a doctrine of the Church, and...the Church has merely set the phenomenon aside as an anomaly.
Response to claim: 202 - The Church is therefore inconsistent because it will excommunicate someone for believing something taught by one of its prophets
Anyone who teaches Adam-God will be excommunicated. The Church is therefore inconsistent because it will excommunicate someone for believing something taught by one of its prophets.
The Adam-God doctrine was never accepted by the Church even in Brigham Young's day, and was later repudiated.
- Critics sometimes impose absolutist assumptions on the Church.
- Some critics hold inerrantist beliefs about scriptures or prophets, and assume that the LDS have similar views.
- Critics therefore insist, based upon the assumptions above, that any statement by any LDS Church leader represents LDS doctrine and is thus something that is secretly believed, or that should be believed, by Latter-day Saints.
Much misunderstanding about The Church of Jesus Christ of Latter-day Saints revolves around its doctrine. The news media is increasingly asking what distinguishes the Church from other faiths, and reporters like to contrast one set of beliefs with another.
The Church welcomes inquisitiveness, but the challenge of understanding Mormon doctrine is not merely a matter of accessing the abundant information available. Rather, it is a matter of how this information is approached and examined.
The doctrinal tenets of any religion are best understood within a broad context (see here and here), and thoughtful analysis is required to understand them. News reporters pressed by daily deadlines often find that problematic. Therefore, as the Church continues to grow throughout the world and receive increasing media attention, a few simple principles that facilitate a better understanding may be helpful:
- Not every statement made by a Church leader, past or present, necessarily constitutes doctrine. A single statement made by a single leader on a single occasion often represents a personal, though well-considered, opinion, but is not meant to be officially binding for the whole Church. With divine inspiration, the First Presidency (the prophet and his two counselors) and the Quorum of the Twelve Apostles (the second-highest governing body of the Church) counsel together to establish doctrine that is consistently proclaimed in official Church publications. This doctrine resides in the four “standard works” of scripture (the Holy Bible, the Book of Mormon, the Doctrine and Covenants and the Pearl of Great Price), official declarations and proclamations, and the Articles of Faith. Isolated statements are often taken out of context, leaving their original meaning distorted.
- Some doctrines are more important than others and might be considered core doctrines. For example, the precise location of the Garden of Eden is far less important than doctrine about Jesus Christ and His atoning sacrifice. The mistake that public commentators often make is taking an obscure teaching that is peripheral to the Church’s purpose and placing it at the very center. This is especially common among reporters or researchers who rely on how other Christians interpret Latter-day Saint doctrine.
Based on the scriptures, Joseph Smith declared: “The fundamental principles of our religion are the testimony of the Apostles and Prophets, concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven; and all other things which pertain to our religion are only appendages to it.”
- Because different times present different challenges, modern-day prophets receive revelation relevant to the circumstances of their day. This follows the biblical pattern (Amos 3:7), in which God communicated messages and warnings to His people through prophets in order to secure their well-being. In our day, President Gordon B. Hinckley has repeatedly emphasized the importance of the family in our increasingly fractional society. In addition, the Church does not preclude future additions or changes to its teachings or practices. This living, dynamic aspect of the Church provides flexibility in meeting those challenges. According to the Articles of Faith, “We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God.”
- Latter-day Saints place heavy emphasis on the application of their faith in daily life. For example, the active participation of Latter-day Saints in their community and worldwide humanitarian programs reflects concern for other people. As Jesus Christ declared, “By their fruits ye shall know them.”
- Individual members are encouraged to independently strive to receive their own spiritual confirmation of the truthfulness of Church doctrine. Moreover, the Church exhorts all people to approach the gospel not only intellectually but with the intellect and the spirit, a process in which reason and faith work together.
- Those writing or commenting on Latter-day Saint doctrine also need to understand that certain words in the Mormon vocabulary have slightly different meanings and connotations than those same words have in other religions. For example, Latter-day Saints generally view being born again as a process of conversion, whereas many other Christian denominations often view it as a conversion that happens in one defining moment. Sometimes what some may consider an argument or dispute over doctrine is really a misunderstanding of simple differences in terminology.
Journalists, academics and laymen alike are encouraged to pursue their inquiries into the Church by recognizing the broad and complex context within which its doctrines have been declared, in a spirit of reason and good will.
- Wilford Woodruff, "Fulfillment of Ancient Prophesy," in Brian H. Stuy (editor), Collected Discourses: Delivered by Wilford Woodruff, his two counselors, the twelve apostles, and others, 1868–1898, 5 vols., (Woodland Hills, Utah: B.H.S. Publishing, 1987–1989), 1:344. [Discourse given on Sept 1, 1889.]
- Elaine Pagels, “The Politics of Paradise: Augustine’s exegesis of Genesis 1-3 versus that of John Chrysostom,” Harvard Theological Review 78 (1985): 68.
- Matthew B. Brown, "Brigham Young’s Teachings on Adam," 2009 FAIR Conference (August 2009).
- Stephen E. Robinson, "The Exclusion by Misrepresentation".