Criticism of Mormonism/Online documents/The Foundation for LDS Scholarship/Writing Prompt 4

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Response to "The Foundation for LDS Scholarship: Writing Prompt 4"

A FairMormon Analysis of: The Foundation for LDS Scholarship, a work by author: Anonymous

Response to claims made in "The Foundation for LDS Scholarship: Writing Prompt 4"

Summary: The authors of the website ask the following question:

Writing Prompt 4: Is the warm feeling that a person might get in their heart when they test Moroni's promise a sufficient basis for believing the claims of the LDS church? Is the fact that Mormons are wonderful people a sufficient reason for ignoring the evidence that the LDS church isn't what it says it is? Do Mormons who doubt Joseph Smith's claims need to give up their intellectual integrity if they choose to remain members of the church?

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Response to claim: "Some Mormons say that their testimony is based on the warm feeling they get in their hearts when they test Moroni's promise"

The author(s) of The Foundation for LDS Scholarship make(s) the following claim:

Some Mormons say that their testimony is based on the warm feeling they get in their hearts when they test Moroni's promise.

FairMormon Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

The Gospel does not teach that one should make decisions regarding the truth of something simply through "feelings," but rather through study and prayer.


Question: Is a "burning in the bosom" simply a subjective, emotion-based, unreliable way to practice self-deception?

It is a fundamental misunderstanding or misstatement to say that the Latter-day Saint revelatory experience is exclusively or primarily “emotional”

It is claimed by some that the Latter-day Saint appeal to "revelation" or a "burning in the bosom" is subjective, emotion-based, and thus ineffective, unreliable and susceptible to self-deception.

It is a fundamental misunderstanding or misstatement to say that the LDS revelatory experience is exclusively or primarily “emotional.” The united witness of mind and heart is key in LDS doctrine. Even the body is involved in many instances, hence the use of language exactly like “burning in the bosom.” The LDS concept of human experience is not one where we are carved up into separate, rigid compartments labeled emotional, intellectual, and physical. The LDS approach to human experience is holistic and involves all of our faculties operating simultaneously and inextricably. According to LDS scripture, “the spirit and the body are the soul of man.” D&C 88:15 We are greater than the mere sum of our inner and outer parts. Ordinarily, it’s not possible, nor is it desirable, to reject and shut down any one of our faculties . All of them combine to provide useful and valid ways of coming to know ourselves, the world, and God. All are involved in true spiritual experience.

A Latter-day Saint “spiritual” experience has intellectual content as well as emotional elements of peace or joy

Accordingly, a Latter-day Saint “spiritual” experience has intellectual content as well as physical phenomena which can include elements of peace or joy. In the early days of the Church, Oliver Cowdery received the following revelation through Joseph Smith:

Verily, verily, I say unto you, if you desire a further witness, cast your mind upon the night that you cried unto me in your heart, that you might know concerning the truth of these things. Did I not speak peace to your mind concerning the matter? What greater witness can you have than from God? (D&C 6:22–23).

Notice the information is spoken to the “mind,” and the feeling of peace accompanies the intellectual gift. Further, the solution for later doubts or concerns is not reliance on “a feeling” alone but an admonition to recall specific information communicated earlier.

This matches the revelatory pattern later explained to Oliver Cowdery when he attempted to participate in the translation process of the Book of Mormon:

Behold, you have not understood; you have supposed that I would give it unto you, when you took no thought save it was to ask me. But, behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right. But if it be not right you shall have no such feelings, but you shall have a stupor of thought that shall cause you to forget the thing which is wrong… (D&C 9:7–9).

Again, the united witness of intellect and heart are essential. If either does not agree, then revelation has not yet confirmed the matter under consideration. Anyone who relies exclusively on any one faculty – either feeling or reasoning or physical sensation – does not properly understand the LDS approach to spiritual witness.

Talk of “feelings” does not mean simply experiencing an “emotion”

To be sure, many Church members will talk about how they “felt” when they prayed or had other experiences with God. However, it is to fundamentally misunderstand these experiences to assume (as critics often do) that talk of “feeling” means simply—or only, or primarily— experiencing an “emotion.” What's lacking from these descriptions is vocabulary. The problem with them is more semantic than it is substantial. The LDS member is stymied, in a sense, because there is no good, available word for what happens during a spiritual experience. These experiences are ineffable. By definition, they defy description. Since few of us have the poetic and metaphorical powers of prophets like Isaiah and John, we are left to try our best to convey what we've experienced in words laden with secular connotations which critics can misinterpret if they so choose.

LDS scholar,Hugh Nibley, hazarded a guess at what this process of willful misinterpretation might look like:

He cannot conceive how anyone could possibly acquire knowledge by any method other than his. He cannot believe that any man has experienced anything which he has not experienced. . . . ‘I have never seen a vision,' says the [skeptic], ‘therefore, Joseph Smith never had one. I have seen dreams [or had emotionally moving experiences], therefore, I will allow him that.'”[1]

Early Christians experienced similar feelings to a "burning in the bosom"

Justin Martyr wrote in his book Dialogue with Trypho, of his conversion that he was a philosopher until he met an old man who introduced him to the Hebrew Prophets when “a flame enkindled his heart” and he found “this philosophy (Christianity) alone to be sure and profitable.” [2]

The Shepard of Hermas, which was once considered scripture, reads “There are two angels with a man-one of righteousness, and the other of iniquity...The angel of righteousness is gentle and modest, meek and peaceful. When he ascends into your heart, he speaks to you of righteousness, purity, chastity, contentment, and every other righteous deed and glorious virtue. When all of these things come into your heart, know that the angel of righteousness is with you” [3]


Question: How can you know if an answer to prayer, a personal revelation, is true?

Regarding all revelation, understand how the spirit works and consider how it works with you

With regard to all revelation, we should first understand how the Spirit works (as an aside, the pneumatology is unique in several ways) by studying the scriptures (especially modern revelation) and the teachings of living prophets and apostles [4]. It stands to reason that if we want to be led by Christ’s spirit and follow him, then we will try and measure our lives against what he has revealed through his servants so that we aren’t deceived (JS Matthew 1:37). This means we interrogate and weigh the words of the standard works (since they are our standard of truth) and we take into consideration what has been taught by the living prophets and apostles in trying to make good decisions and bring ourselves in tune with the spirit’s whisperings.[5].

As taught in Preach My Gospel:

As you pray for inspiration, you should also confirm your feelings. For example, compare your decisions with the scriptures and the teachings of the living prophets. Be certain that the feelings are consistent with the assignment you have; for example, you will not receive revelation to tell a local bishop how he should perform in his calling. Discuss your decisions and conclusions with your companion, your district leader, or your mission president when appropriate.

President Howard W. Hunter offered this counsel: “Let me offer a word of caution. … I think if we are not careful … , we may begin to try to counterfeit the true influence of the Spirit of the Lord by unworthy and manipulative means. I get concerned when it appears that strong emotion or free-flowing tears are equated with the presence of the Spirit. Certainly the Spirit of the Lord can bring strong emotional feelings, including tears, but that outward manifestation ought not to be confused with the presence of the Spirit itself” (The Teachings of Howard W. Hunter, 184). The Spirit of the Lord always edifies.
[6]

Doctrine and Covenants 50:24 “he that receiveth light, and continueth in God, receiveth more light; and that light groweth brighter and brighter until the perfect day.”

Regarding the revelation given for foundational testimony, if you want to know the truth of it, then you should test it. Alma, in the Book of Mormon, suggests that we treat it like a seed, and make an experiment out of it by seeing how it grows and as it continue to grow we can know with greater confidence that it is good and true. But debating its validity in a sort of theoretical way, won't ever provide you with an answer.

Regarding specifically impressions to do something, we need to remember that the spirit always brings knowledge. It won’t be just an emotion. It will be an impression that warns of danger, or directs you, or presses feelings and thoughts on your consciousness. It will usually be some sort of physical phenomena accompanied by revelation or inspiration to the mind (D&C 8:2). The key is to understand that if something is being revealed to us, then we will understand when the revelation is coming from a source other than our normal thoughts and feelings, it will feel as though it came without great effort and independent of manipulation. Regarding its manifestation in our mind, Joseph Smith talks of "pure intelligence" flowing into you:

A person may profit by noticing the first intimation of the spirit of revelation; for instance, when you feel pure intelligence flowing into you, it may give you sudden strokes of ideas, so that by noticing it, you may find it fulfilled the same day or soon; (i.e.) those things that were presented unto your minds by the Spirit of God,will come to pass; and thus by learning the Spirit of God and understanding it, you may grow into the principle of revelation, until you become perfect in Christ Jesus.[7]

However, as Boyd K. Packer points out, revelation does not "flow without effort" on the part of the person desiring it.

To one who thought that revelation would always flow without effort (although sometimes the revelation is spontaneous), the Lord said:

“You have not understood; you have supposed that I would give it unto you, when you took no thought save it was to ask me.

“But, behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right.” [8]

This burning in the bosom is not purely a physical sensation. It is more like a warm light shining within your being.

Describing the promptings from the Holy Ghost to one who has not had them is very difficult. Such promptings are personal and strictly private![9]

Personal revelation can differ between two people in nature

Often people describe the unique way in which the spirit works with them. Some are able to feel deep impressions such as the swelling of their chest as described in Alma, the peace in the mind experienced by Oliver Cowdery, or the burning in the bosom described by the disciples on the road to Emaus. Others may experience clarity of mind or they may feel that the Spirit gives scripture a new, richer and more personal meaning to their lives. Latter-day Saints don't believe that differences in the phenomena experienced while feeling the spirit should always be the same—even when trying to receive revelation for the same thing. What it means is that 1) We are all working at understanding and following the spirit and 2) that we are all receiving personal answers to our prayers from a loving Heavenly Father, and others are receiving personal answers to theirs. Personal revelation is beautiful precisely because these differences can exist. It deepens our understanding and love of the fact that we are all unique children of our Heavenly Father. Some may have “spectacular” experiences while others only hear a still small voice because God speaks to all of us in a way that we can understand and relate to (2 Nephi 31:3).

Boyd K. Packer:

We do not seek for spectacular experiences. President Spencer W. Kimball spoke of the many who "have no ear for spiritual messages … when they come in common dress. … Expecting the spectacular, one may not be fully alerted to the constant flow of revealed communication."[10]

Ultimately, it is a choice to believe in the reality of the spirit, understand the epistemology, work to be worthy to feel the spirit’s influences, and follow those influences courageously

Lehi gives his children this counsel at his death, teaching us an important principle.

2 Nephi 2: 27-28

27 Wherefore, men are free according to the flesh; and all things are given them which are expedient unto man. And they are free to choose liberty and eternal life, through the great Mediator of all men, or to choose captivity and death, according to the captivity and power of the devil; for he seeketh that all men might be miserable like unto himself.

28 And now, my sons, I would that ye should look to the great Mediator, and hearken unto his great commandments; and be faithful unto his words, choose eternal life, according to the will of his Holy Spirit

As Elder Neal L. Anderson has taught “The future of your faith is not by chance, but by choice.”[11]. We’re promised that as we continue in light, that our testimony will shine brighter and that understanding of how inspiration flows will come more readily. If we are humble, he will lead us by the hand and give us answers to our prayers (D&C 112:10) We’re promised that the signs will follow the believers (D&C 68:10).


Dr. Wendy Ulrich (2005): "How do the goosebumps and tearfulness I experience when someone speaks in a testimony meeting differ from the goosebumps and tearfulness I experience when the 4:00 parade begins at Disneyland?"

Dr. Wendy Ulrich (a licensed psychologist with over 25 years of experience):

People from many religious traditions have “spiritual” experiences–feelings, insights, premonitions, and encounters which they are left to their own conclusions to decipher. It is not unusual for people to conclude from such experiences that God is their God, that He is nearby, or that something associated with that experience is God’s will. Often in the Church we encourage people to look for such feelings and experiences as evidence of God’s hand, or of the truthfulness of the Church’s message. Yet people from many religious backgrounds can have such experiences. How do the goosebumps and tearfulness I experience when someone speaks in a testimony meeting differ from the goosebumps and tearfulness I experience when the 4:00 parade begins at Disneyland? Critics may conclude that there is no real difference, that feelings are not trustworthy or related to the spirit, and that Church members are being misled by missionaries who teach them that such experiences are the Holy Ghost testifying to them of truth. I have seen this argument used to discredit “spiritual” experiences as nothing more than subjectively produced emotions with no supernatural significance. In many cases I might agree. Because I feel certain emotions in response to a film–even a Church film–may say more about the credibility of the actors’ performance or the director’s talent than the presence of God or the historical accuracy of the message, for example.[12] —(Click here to continue)


Dallin H. Oaks (1997): "Surely, the word “burning” in this scripture signifies a feeling of comfort and serenity. That is the witness many receive. That is the way revelation works"

Dallin H. Oaks:

What does a “burning in the bosom” mean? Does it need to be a feeling of caloric heat, like the burning produced by combustion? If that is the meaning, I have never had a burning in the bosom. Surely, the word “burning” in this scripture signifies a feeling of comfort and serenity. That is the witness many receive. That is the way revelation works.[13]


Question: Why do critics of Mormonism who belong to other religions discount spiritual experiences?

Sectarian Critics and the Biblical Roots of Burning Feelings

Sectarian critics also belittle appeals to spiritual experiences, comparing them to "warm fuzzies," or merely something "felt by simply watching a Hollywood movie." However, it is strange that sectarian critics fault appeals to a "burning in the bosom" within the LDS community when the roots of the idiom are found in the Bible itself.

Following Jesus' resurrection, He walked with two disciples on the road to Emmaus. They did not recognize Jesus, but listened to Him as "he expounded unto them in all the scriptures the things concerning himself" (Luke 24:27).

After breaking bread with them, Jesus was revealed to the disciples, and vanished from their sight.

Interestingly, they did not say to each other, "We should have known it was Jesus because of his scriptural teaching." Rather, their explanations went beyond their intellectual faculties. They said:

Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?(Luke 24:32)

Likewise, a reference to a "burning" in the heart can be found in Psalms 39:3:

My heart was hot within me, while I was musing the fire burned: then spake I with my tongue. Psalms 39:3

The Lord's counsel to Oliver Cowdery makes perfect sense in this context:

But, behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right. D&C 9:8

It seems unlikely that sectarian critics who generally work to uphold the Bible to the best of their understandings would dismiss Jesus' disciples' witness because it was described in words with an LDS ring to them such as “burn” and “heart.” Surely sectarians wouldn’t argue the disciples in Luke 24 must have been emotionally manipulated or that they were experiencing some kind of social effervescence simply because they referred to their feelings when speaking to each other about being in the presence of a holy being. The disciples in Luke 24 were not new to the gospel. They knew what it felt like to experience Christ and they recognized the feeling even when they weren’t expecting it. Human nature remains the same in contemporary times and it stands to reason that even now people experienced in spiritual witnesses can know the difference between spiritual sensations and the emotional rush of a Hollywood film.

Ultimately, as the Bible instructs us, we trust in the Lord to reveal the truth:

Trust in the Lord with all thine heart; and lean not unto thine own understanding.
In all thy ways acknowledge him, and he shall direct thy paths. (Proverbs 3:5-6)


Response to claim: "members of other churches also report getting the very same warm feeling in their hearts when they pray to their Gods asking if their churches are true"

The author(s) of The Foundation for LDS Scholarship make(s) the following claim:

Moroni's promise, as all Mormons are taught, is the claim that the Holy Ghost will confirm the truth of the Book of Mormon (and of the LDS church) by giving you a "burning in your bosom" when you pray asking God if these things are true. One problem with using this approach for determining truth or falsehood is that members of other churches also report getting the very same warm feeling in their hearts when they pray to their Gods asking if their churches are true.

FairMormon Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

This is not a characteristic of "other churches."

Logical Fallacy: Composition—The author assumes that something is true of the whole from the fact that it is true of some part of the whole.

In this case the author asserts that because Mormonism has members who claim that God or God's spirit bore witness to them, that all religions have members who claim that God or God's spirit bore witness to them.

Question: Do all other religions confirm their beliefs through spiritual witness?

Not all religions claim that the truth of their beliefs are confirmed through a spiritual witness

It should be noted that not all religions claim that the truth of their beliefs are confirmed through a spiritual witness. In fact, a fair number of Evangelical Christians have spent a great deal of time trying to prove to the Mormons that a spiritual witness should NOT be relied on to establish truth. Most major religions and sects rely on claims of authority alone (the Pope in Catholicism and the Bible in Protestantism) or simply tradition and majority and obviousness (Islam, Hinduism, etc.). Latter-day Saints establish truth by following the Law of Witnesses (see Matthew 18: 16; 2 Corinthians 13:1), claiming unique authority (Hebrews 5:6; Alma 13:14-19; D&C 1:30), and receiving the witness of the Holy Ghost which we believe can give us a testimony of anything related to the Gospel should we desire it. (see John 14:26; Moroni 10:3-5).

Latter-day Saints accept that God and God's Spirit will witness truth whatever its source. As a member of the Church we are encouraged to find truth in many places. Nowhere in our beliefs do we claim that there is no truth in other religions. In fact, our scriptures actively affirm that there is truth in other religions and that God has been the one to inspire them.

Most religions have differing understandings of the Spirit or a spirit which is why it plays lesser roles in other traditions (and which might affect their religious experiences). Religions differ primarily in understanding the spirit as dynamic (Playing active roles such as confirming truth through phenomenon. This occurs generally in only Christian traditions. Thus this would naturally exclude any religion that doesn’t accept the New Testament as scripture) or as animistic (something that lives in all things and gives them life). See Holy Spirit on Wikipedia for a discussion of the differences. [14] Mormonism stands as one of the only religions under Christianity that understand it and utilize it in any sort of dynamic way (the many people who convert and compliment the church for encouraging them to seek their own answers through prayer are evidence of this) and with a totally unique pneumatology.

Some Christ-based religions incorporate or have attempted to incorporate the Spirit into their theology in some form

Pope Gregory the Great (d. 604), according to Robert Markus, taught that:

The scriptures contain what the reader finds in them; and the reader’s mind is shaped by his inner disposition: ‘unless the readers’ minds extend to the heights, the divine words lie low, as it were, uncomprehended…. It often happens that a scriptural text is felt to be heavenly, if one is kindled by the grace of contemplation to rise to heavenly things. And then we recognize the wonderful and ineffable power of the sacred text, when the reader’s mind is permeated with heavenly love…. For according to the direction that the reader’s spirit takes, so the sacred text rises with him…’”

Pope John Paul II (d. 2005) stated the following, regarding the possibility of the Holy Spirit inspiring non-Catholics:

“Every quest of the human spirit for truth and goodness, and in the last analysis for God, is inspired by the Holy Spirit….. At their origins we often find founders who, with the help of God’s Spirit, achieved a deeper religious experience…. In every authentic religious experience, the most characteristic expression is prayer…. We can hold that ‘every authentic prayer is called forth by the Holy Spirit, who is mysteriously present in the heart of every person’”.

It may be worth noting that these statements from John Paul II and Gregory the Great would be official Catholic doctrine, but not binding per se. Mainstream Catholics by and large, as mentioned before, rely on tradition and a claim to authority and don't emphasize teaching akin to this.

John Calvin, founder of the protestant sect of Calvinism, wrote:

“’We must regard the authority of Scripture as higher than human reasons, factors or conjectures. This is because we base that authority on the inner witness borne by the Holy Spirit,’” Institutes, 1539 edition. The doctrine, particularly stressed by Calvinism, that the Holy Spirit provides an ‘internal witness’ to the authority of Scripture…..”

Westminster Confession of Faith 1.5, reads in part as follows:

“’our full persuasion and assurance of the infallible truth and divine authority [of the scriptures], is from the inward work of the Holy Spirit, bearing witness by and with the Word in our hearts.’”

Many protestant theologians have abandoned such appeals for academic exegesis and hermeneutics. The larger issue here is that the theologians of the diverse protestant denominations (including Calvinism), have to believe that scripture is formally sufficient, self-authenticating, and self-attesting and this creates problems. LDS apologist and Biblical scholar Robert Boylan elaborates:

Often, in a desperate attempt to support the doctrine of sola scriptura some Protestant apologists will argue that all a Christian needs is the Holy Spirit, not an authoritative Church and/or additional Scripture such as those that Latter-day Saints accept (i.e., Book of Mormon; Doctrine and Covenants; Pearl of Great Price). Of course, this would mean that the Holy Spirit is schizophrenic, guiding Protestants who embrace sola scriptura to radically divergent views on central, not merely “minor” issues, such as baptismal regeneration which affects salvation itself(!)

See "A Self-Attesting, Self-Authenticating, Formally Sufficient Scripture?" in this article

This was one of the very reasons that the Book of Mormon came forth, to settle the discord. As taught in Preach My Gospel:

As you use the Book of Mormon and the Bible as companion volumes of scripture, they will overcome contention and correct false doctrine (see 2 Nephi 3:12). The Bible teaches the following about the law of witnesses: “In the mouth of two or three witnesses shall every word be established” (2 Corinthians 13:). In harmony with this law, both the Book of Mormon and the Bible testify of Jesus Christ.[15]



Question: Do Mormons believe that other religions can be inspired by God?

Latter-day Saints believe that the good in every religion is inspired of God

Latter-day Saints believe that other religions have portions of the truth. We believe that religion is instituted of God (D&C 134:4).

Preach My Gospel: A Guide to Missionary Service, "Lesson 1: The Message of the Restoration of the Gospel of Jesus Christ"

Preach My Gospel: A Guide to Missionary Service, (2004)
Just as the Christian world was blessed by the courage and vision of the reformers, many other nations and cultures have been blessed by those who were given that portion “that [God] seeth fit that they should have” (Alma 29:8). Teachings of other religious leaders have helped many people become more civil and ethical.


Buddha (Gotama): Born in 563 B.C. of a Hindu chieftain in Nepal. Concerned with the suffering he saw around him. Fled from his father’s luxurious palace, renounced the world, and lived in poverty. Seeking enlightenment, he discovered what he called the “path of deliverance.” Claimed to reach Nirvana, a state of oblivion to care, pain, or external reality. Became a teacher for a community of monks.
Confucius: Born in 551 B.C. Orphaned as a child. China’s first professional teacher. China’s greatest moral and social thinker. Said little about spiritual beings or divine powers. Believed that heaven had entrusted him with a sacred mission as champion of the good and true.

Mohammed: Born in 570 A.D. in Mecca. Orphaned in childhood. Lived a life of poverty. Gained reputation as a trusted peacemaker. Married at age 25. In 610 prayed and meditated on Mount Hira. Said the angel Gabriel appeared to him and delivered a message from Allah (God). Claimed to receive communication from God through Gabriel from 620 to 632. These communications, which he recited to his disciples, were later written in the Koran, the sacred book of Islam.

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2 Nephi 29:11-13

11 For I command all men, both in the east and in the west, and in the north, and in the south, and in the islands of the sea, that they shall write the words which I speak unto them; for out of the books which shall be written I will judge the world, every man according to their works, according to that which is written.

12 For behold, I shall speak unto the Jews and they shall write it; and I shall also speak unto the Nephites and they shall write it; and I shall also speak unto the other tribes of the house of Israel, which I have led away, and they shall write it; and I shall also speak unto all nations of the earth and they shall write it.

13 And it shall come to pass that the Jews shall have the words of the Nephites, and the Nephites shall have the words of the Jews; and the Nephites and the Jews shall have the words of the lost tribes of Israel; and the lost tribes of Israel shall have the words of the Nephites and the Jews.

Moroni 7:13 states:

But behold, that which is of God inviteth and enticeth to do good continually; wherefore, every thing which inviteth and enticeth to do good, and to love God, and to serve him, is inspired of God.


Joseph Smith (1843): "I am just as ready to die in defending the rights of a Presbyterian, a Baptist, or a good man of any other denomination"

Joseph Smith, in 1843:

The Saints can testify whether I am willing to lay down my life for my brethren. If it has been demonstrated that I have been willing to die for a ‘Mormon.’ I am bold to declare before Heaven that I am just as ready to die in defending the rights of a Presbyterian, a Baptist, or a good man of any other denomination; for the same principle which would trample upon the rights of the Latter-day Saints would trample upon the rights of the Roman Catholics, or of any other denomination who may be unpopular and too weak to defend themselves.” [16]


Preach My Gospel: "many other nations and cultures have been blessed by those who were given that portion that God 'seeth fit that they should have'"

"Lesson 1: The Message of the Restoration of the Gospel of Jesus Christ," Preach My Gospel: A Guide to Missionary Service:

Just as the Christian world was blessed by the courage and vision of the reformers, many other nations and cultures have been blessed by those who were given that portion that God "seeth fit that they should have” (Alma 29:8). Teachings of other religious leaders have helped many people become more civil and ethical.

Buddha (Gotama): Born in 563 B.C. of a Hindu chieftain in Nepal. Concerned with the suffering he saw around him. Fled from his father’s luxurious palace, renounced the world, and lived in poverty. Seeking enlightenment, he discovered what he called the “path of deliverance.” Claimed to reach Nirvana, a state of oblivion to care, pain, or external reality. Became a teacher for a community of monks.

Confucius: Born in 551 B.C. Orphaned as a child. China’s first professional teacher. China’s greatest moral and social thinker. Said little about spiritual beings or divine powers. Believed that heaven had entrusted him with a sacred mission as champion of the good and true.

Mohammed: Born in 570 A.D. in Mecca. Orphaned in childhood. Lived a life of poverty. Gained reputation as a trusted peacemaker. Married at age 25. In 610 prayed and meditated on Mount Hira. Said the angel Gabriel appeared to him and delivered a message from Allah (God). Claimed to receive communication from God through Gabriel from 620 to 632. These communications, which he recited to his disciples, were later written in the Koran, the sacred book of Islam.[17]


Notes

  1. Hugh W. Nibley, The World and the Prophets, 3rd edition, (Vol. 3 of Collected Works of Hugh Nibley), edited by John W. Welch, Gary P. Gillum, and Don E. Norton (Salt Lake City, Utah: Deseret Book Company; Provo, Utah: Foundation for Ancient Research and Mormon Studies, 1987), 31.
  2. Dialogue with Trypho 8, Ante-Nicene Fathers 1:198
  3. Shepard of Hermas, Ante-Nicene Fathers 2:24
  4. For a fuller treatment of Latter-day Saint pneumatology, see Oscar McConkie’s The Holy Ghost: A Study of the Holy Ghost, According to the Standard Works of the Church
  5. There are many times in scripture that there is an attempt to identify the Spirit. See for example D&C 11:12.
  6. "How Do I Recognize and Understand the Spirit?," Preach My Gospel: A Guide to Missionary Service (2004)
  7. Joseph Smith, Teachings of the Prophet Joseph Smith," 151.
  8. D&C 9:7–8
  9. Boyd K. Packer, "Personal Revelation: The Gift, the Test, and the Promise," Ensign (November 1994).
  10. Boyd K. Packer, "Personal Revelation: The Gift, the Test, and the Promise," Ensign (November 1994).
  11. Anderson, Neal L. “Faith is not by Chance, but by Choice” General Conference; April 2015 [1]
  12. Dr. Wendy Ulrich, "'Believest thou…?': Faith, Cognitive Dissonance, and the Psychology of Religious Experience," Proceedings of the 2005 FAIR Conference (2005).
  13. "Teaching and Learning by the Spirit," Ensign (March 1997) 14.
  14. See “Holy Spirit” https://en.m.wikipedia.org/wiki/Holy_Spirit
  15. Preach My Gospel, Chapter 5 "The Book of Mormon and the Bible Support Each Other"
  16. Joseph Smith, in 1843, History of the Church, 5:498.
  17. "Lesson 1: The Message of the Restoration of the Gospel of Jesus Christ," Preach My Gospel: A Guide to Missionary Service (2004) 46