Читать книгу Building Bridges Between Spirit-filled Christians and Latter-day Saints (Mormons): A Translation Guide for Born Again Spirit-filled Christians (Charismatics / Pentecostals / Renewalists and Third Wavers) and Latter-day Saints - Rob Ph.D Datsko - Страница 4

Latter-day Saints (as they prefer to be called) are more commonly known as “Mormons.” When a Latter-day Saint authorized priesthood holder baptizes and confirms someone as a member of the Church of Jesus Christ of Latter-day Saints, that person is considered to be a Latter-day Saint. Even if inactive, one is always considered a member of the Church. At the end of December 2010, there were over 14 million members of the Church of Jesus Christ of Latter-day Saints.

‘Spirit-filled Christians,’ on the other hand, is the term we have chosen to use in this book to describe born again, Pentecostal / Charismatic / Renewalist / Third Wave Christians. “Church historian Vinson Synan (states) the charismatic expression of Christianity, which dates back to 1905, now can claim 640 million adherents worldwide, making the charismatic-Pentecostal expression of the Christian faith the fastest-growing in the world” (Charisma magazine, May 2010 pg 40). “They (Pentecostal/ charismatics) are growing by more than 19 million a year, some 54,000 per day” (Charisma, November 2011, pg. 39).

In this Guide, the term “Spirit-filled Christian” describes this fast-growing group within Christendom. Spirit-filled Christians attend many types of churches, including Protestant, Catholic, Greek Orthodox and non-denominational. These are believers who have made a personal decision to repent of their sins and place their faith in the Lord Jesus Christ. Spirit-filled Christians have experienced an infilling of the Holy Spirit, and are actively engaged in trying to fulfill the Great Commission to “Go ye into all the world, and preach the Gospel to every creature” (Mark 16:15).

Oral Roberts University President Mark Rutland has stated that many young Christians are welcoming of the move of the Holy Spirit but don’t identify with a particular label; “They see themselves as Spirit-filled Christians” (Charisma, March 2010 pg. 25). “Researchers predict by 2025 there will be more than 1 billion Pentecostals and charismatics (i.e. renewalists/Spirit-filled Christians) in the world, most located in Asia, Africa and Latin America” (Charisma, November 2011 pg. 39). Across the world, the term “renewalist” is also used to describe these Spirit-filled Christians. “According to the World Christian Database, there are almost 80 million ‘renewalists’ in the United States, which would include Pentecostals, charismatics and neo-charismatics, often referred to the Third Wavers” (Charisma, November 2011 pg. 30). “Several Christian demographics experts have estimated that 25 percent of the world’s Christians are renewalist” (Hannah Elliott, Associated Baptist Press, October 9, 2006). Researcher and missiologist David Barrett has said that Pentecostalism is the preferred religious expression of a quarter of the world’s 2 billion Christians, and is the most successful social movement of the past century (Charisma, November 2011, pg. 66).

The Pew Forum on Religion and Public Life completed a ten nation study released October 5, 2006 which highlighted the growth and influence of Charismatic/ Pentecostal/ Renewalist Christians within the United States, Brazil, Chile, Guatemala, Kenya, Nigeria, South Africa, India, the Philippines and South Korea. In every nation surveyed except for India, at least 10% of the population is renewalist. Five percent of India’s population is renewalist. Close to 50% of the population in Brazil, Guatemala and Kenya is renewalist. In Brazil, Chile, Guatemala, Kenya and the Philippines, more than two-thirds of Protestants are either Pentecostal or charismatic (a.k.a. renewalist). The survey noted that growing numbers of Roman Catholics and Protestants in non-Pentecostal denominations define their faith in renewalist terms. Luis Lugo, director of the Pew Forum stated, “It’s not an overstatement to suggest that renewalist movements are reshaping Christianity throughout the world” (Charisma, March 2010).

“The wave (of renewal) started in 1906 with the Azuza Street revival, continued throughout the first half of the 20^th century and expanded beyond non-Pentecostal groups with Episcopal priest Dennis Bennett’s announcement on Passion Sunday in 1960 that he’d received the baptism of the Holy Spirit. Fifteen years later … the height of this newfound movement was impacting every denomination and part of the body of Christ” (Charisma, August 2010 pg. 60). Research has shown that these Spirit-filled Christians “come from 9,000 ethnolinguistic cultures and speak more than 8,000 languages” (Charisma, November 2011, pg. 64).

Researchers and expert historians have still not yet agreed upon a universal term to describe this group of born again Spirit-filled Christians. They often interchange the terms used to describe these believers, using the words: Pentecostal / Charismatic / Renewalist / Third Wave / and the River.

Throughout this Guide, in an effort to simplify, “LDS” will be used to refer to Latter-day Saints. “SFC” will be used to refer to these born again Spirit-filled Christians. “SFC” is a term invented by the authors for ease of use in defining this large group of Christian believers who attend many different types of churches. Those who are not familiar with this Guide will not recognize the term “SFC.”

Although there is an incredible language and culture barrier between LDS and SFC, often these two groups believe many of the same basic doctrines, but express their beliefs with phrases that have totally different meanings, depending upon whether ‘Mormonese’ or ‘Spirit-filled Christian lingo’ is spoken. This book is sent forth with the prayer that the contents can be a tool to help both LDS and SFC express what is truly in their hearts, without the impediment of misunderstandings due to word usage.

This book is also written, based upon the premise that Spirit-filled Christians and Latter-day Saints share far more in common in their deeply held beliefs than has been previously recognized. The misunderstandings between these two groups of Christians are due to the language and cultural barriers which have prevented these two groups from effectively communicating with each other about sacred things.

A note to our Spirit-filled Christian brothers and sisters in the Lord:

When trying to share spiritual things with Latter-day Saints, very often Spirit-filled Christians will make two major mistakes which slam the door shut on any chance to communicate. The first mistake is in not understanding how much LDS members value ‘the Spirit’ of meekness, gentleness, love and peace. If the conversation becomes even the least bit contentious, LDS members will assume that the Spirit (the Holy Spirit) is not welcome, and will often leave. They believe that Satan pressures and coerces people, but that God speaks in a still, small voice, and that His servants should as well. This is a huge issue for Latter-day Saints. They will perceive even a hint of contention to be an indication that the Holy Spirit is being maligned and excluded, and that Heavenly Father and Jesus Christ want them to remove themselves from the conversation.

The second mistake is that Spirit-filled Christians often have the tendency to feel the need to be informed about LDS beliefs, and will read what many consider to be authoritative sources on the tenets of Mormonism. Unfortunately, some of these sources contain information which is not correct. SFC will then tell their LDS friends what Mormons believe, instead of inviting them to discuss their beliefs. This is perceived by the LDS community as perpetuating lies about their beliefs. Therefore, LDS members believe that the (Holy) Spirit has been grieved, and has therefore departed. Since He has departed, then so should they.

A critical key for Spirit-filled Christians is to decide within their hearts the true purpose of sharing spiritual ideas with their LDS friends. Is the true purpose to encourage them to better understand the awesome price that Jesus Christ paid for all of us so that we can be forgiven of our sins and be cleansed, and live with Him in heaven forever? Is the end goal to help our Mormon friends be born again and develop a personal relationship with our Lord Jesus Christ, entering into the realms of Holy Ghost anointed and sanctified praise and worship? Is the purpose to help set them free from a religion of bondage to rules and traditions of man, and introduce them to the manifest presence of the Living God and the power of the Holy Spirit? Is the goal to help them find joy in the Lord? If this is the case, then we can trust God to handle any theological changes that He may want to occur in their (or our) lives.

If the purpose is to help Latter-day Saints to become born again, to gain the assurance of their salvation and to develop a deep personal relationship with Jesus Christ and the Holy Spirit, the message must be presented in love, peace and gentleness with absolutely no pressure. This is the only type of conversation where a LDS member feels the Holy Spirit is welcomed, and therefore truth can be conveyed.

A note to our Latter-day Saint brothers and sisters in the Lord:

Latter-day Saints rarely understand the depths of the language barrier between themselves and their Spirit-filled Christian friends. Too often, they dismiss the language problem, and state that doctrinal differences are the root of the rift between the two groups. Yet as a born again Spirit-filled Christian, I (Kathy) would never have been able to come into the Church without the blessing of the gift of tongues, given by the Holy Spirit twenty-two years before I was baptized as a Latter-day Saint. This is because I constantly heard Latter-day Saints state things (using their spiritual language) that I knew were blasphemous (according to my translation of those words in SFC language). Even nine years after my LDS baptism, I still regularly pray in tongues, to be able to effectively translate and understand what my LDS friends are trying to communicate.

A note to both SFC and LDS:

We firmly believe that most, if not all, barriers are caused by language/communication differences, not by doctrinal differences. For example, if Latter-day Saints say that they do not believe in the Trinity, Spirit-filled Christians will be shocked and wonder, “Which Person of the Godhead do Mormons not believe in?” Or if Mormons state that immortality has been given to all human beings, Spirit-filled Christians will wonder how anyone could believe that God’s perfect plan is for unrepentant and hardened sinners to rule and reign with Christ forever in the eternities? When Latter-day Saints talk about becoming a god, Spirit-filled Christians wonder why anyone would want to usurp our Heavenly Father’s rule. And when Latter-day Saints talk about the importance of obedience and works or being worthy, Spirit-filled Christians think LDS are stating that faith is not essential, and that Christ’s Atonement is of minimal value.

When Spirit-filled Christians talk about being saved by grace, LDS wonder how anyone could so disrespect Christ’s Atonement to think that we don’t need to pray and respond to His offer of forgiveness. They think SFC are saying that obedience is not necessary. When SFC talk about having the assurance of our salvation, LDS think they are not recognizing how all human beings are subject to sin, and how the blessed Atonement of Christ must be applied daily to each of our lives. When Spirit-filled Christians try to share about blessings of intimate worship (see Part 2: Worship), LDS may think they are ignoring Christ’s commandments to help our fellow human beings.

A study in the LDS Bible Dictionary of the difference between the “Light of Christ” and the “Holy Ghost” may help us understand our Spirit-filled Christian friends. “The light of Christ should not be confused with the personage of the Holy Ghost, for the light of Christ is not a personage at all.” There are two different ways “the Holy Ghost is manifested to men on earth; both as the power of the Holy Ghost and as the gift of the Holy Ghost.” Often Latter-day Saints and Spirit-filled Christians have not clearly distinguished between these four separate things:

1)The Light of Christ, which is given to all men and is not a Person (“Personage”). “The light of Christ is related to man’s conscience and tells him right from wrong.” (LDS Bible Dictionary, pg. 725). Many Spirit-filled Christians would consider the LDS concept of the Light of Christ to be a person’s conscience (see Part Two: Light of Christ).

2)The Person of the Holy Spirit. Although He has no physical body, He does have His own unique personality and ministry. This includes the perceived (felt) nearness of the presence of the Holy Spirit Himself. The experience of regularly feeling the subtle presence of the Holy Spirit is cherished in the lives of both Spirit-filled Christians and Latter-day Saints (see Part Two: Holy Spirit).

3)The Power of the Holy Spirit, which is strongly felt, and can come mightily upon all men. The power of the Holy Spirit will come and go, depending on the situation. This mighty feeling is also felt by both Latter-day Saints and Spirit-filled Christians alike (see Part Two: Holy Spirit).

4)The LDS priesthood Gift of the Holy Spirit, which is given only through laying on of hands by the authorized LDS priesthood. Of course, He is the same Holy Ghost (Holy Spirit) that is regularly experienced by both Spirit-filled Christians and Latter-day Saints alike. However, with the LDS Gift of the Holy Spirit, because of the covenant, “the Spirit” (Holy Spirit) is able to go deeper and higher, and remain with a person, to never leave them, as long as they continue to walk in faith and try to live a life of integrity (“worthiness”). The LDS priesthood Gift of the Holy Spirit is much like having a marriage covenant. There is no temporal difference in a man and woman the day before their wedding, and the day after their wedding. They are still the same people. But the covenant makes all the difference in their lives. The husband and wife feel that covenant difference. They experience a covering, as long as the other also continues to honor their covenant. LDS deeply feel this priesthood covenant Gift of the Holy Spirit. It is different from the Light of Christ, the Person of the Holy Spirit and the Power of the Holy Spirit (see Part Two: Holy Spirit).

Latter-day Saints may forget that many people (both ancient and modern) have experienced the Light of Christ, as well as both the nearness of the Person of the Holy Spirit and the power of the Holy Spirit. Spirit-filled Christians regularly cherish their experience with both the Person of the Holy Spirit and the power of the Holy Spirit. Of course, because they are not members of the LDS Church, SFC do not experience the LDS priesthood Gift of the Holy Spirit. These concepts are dealt with in greater detail in Chapter Three.

Besides the language barrier, there are some basic differences in mindset and thought patterns between Spirit-filled Christians and Latter-day Saints. Three of the most prevalent differences in viewpoint are:

(1)Each group has its own church traditions and beliefs regarding the best ways to invite and encourage the presence of the Holy Spirit. Because He (“the Spirit”) will always come when honorably and sincerely invited in the name of Jesus, each group has experienced Him within the ways their church traditionally teaches and operates. By stepping outside our comfort zones, and by being willing to look beyond our personal favorite and comfortable traditions, each of us can experience the Holy Spirit in ever expanding ways. As we choose to love, to exercise faith and to trust in Him to lead us, incredible glories will be opened up to us. God has so much more for us beyond the familiar traditions of our forefathers (see Part Two: Holy Spirit).

(2)Latter-day Saints cannot imagine the Celestial Kingdom (Kingdom of Heaven) without the Priesthood and without families. Spirit-filled Christians cannot imagine the Kingdom of Heaven (Celestial Kingdom) without Holy Spirit anointed, consecrated and consummated praise and worship, and without a King. Neither of these viewpoints excludes the other. The focus of the respective groups will reflect their particular viewpoint.

(3)Spirit-filled Christians tend to focus more on the concept of the power of the Holy Spirit coming upon an individual (Acts 1:8). Latter-day Saints focus more on a believer in Christ allowing the Holy Spirit to flow out of them (John 7:38). The result is that Spirit-filled Christians tend to talk more about God’s part in the process of sanctification, whereas Latter-day Saints tend to talk more about the individual’s part in the same process. Neither of these viewpoints excludes the other. Latter-day Saints tend to focus more upon an individual’s choice to submit to and obey God’s revealed will (commandments), while Spirit-filled Christians focus more upon yielding to the Holy Spirit’s promptings, which will then inevitably keep that person in the center of God’s will.

Of course there are some doctrinal differences between SFC and LDS, besides believing whether or not Joseph Smith was a prophet and the Book of Mormon is from God. Three of these major doctrinal differences are:

(1)Whether or not Heavenly Father has a glorified body and what He looks like:

Spirit-filled Christians know that Jesus Christ has a glorified celestial body with glorified, celestial flesh and bones. Although the Bible has many verses that talk about our Heavenly Father sitting on a throne, having eyes, ears, face, back, etc., LDS beliefs go a step further. They believe Jesus’ glorified resurrected body of flesh and bones resembles that of our Heavenly Father’s, who also has a glorified body of celestial flesh and bones (see Part Two: Physical Body of God).

(2)When to accept the Gospel of Jesus Christ:

The LDS belief is that every person ever born will at some point hear the Gospel of Jesus Christ and have opportunity to repent of their sins and be saved (come unto Christ). Repentance can occur even after someone dies. Spirit-filled Christians, on the other hand, feel this belief is a terrible deception, which Satan uses to lead unsuspecting people quietly to hell. SFC feel this teaching ignores the urgent need to come to Christ during a person’s time on earth.

(3)The best ways to experience and invite the Holy Spirit:

The most significant doctrinal difference between the LDS and SFC is that although each are regularly accustomed to inviting and experiencing the presence of the Holy Spirit in both their congregational and personal worship, each group uses different methods. Each group’s favorite methods are often not shared by the other group. This perpetuates the belief that the Holy Spirit is not welcome and/or present in the other group’s personal and congregational worship, and that Satan is in fact deceiving the other group. When either group limits how the Holy Spirit is invited to manifest His presence, it grieves the Holy Spirit. He is called to be our Counselor and Teacher. When we limit Him to our traditions, this also limits our ability to grow “progress” in the Lord (see Part Two: Holy Spirit). Spirit-filled Christians may refer to this as “tying His (the Holy Spirit’s) hands behind His back.”