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 7

When it comes to cultural views and traditions of man, few Latter-day Saints can conceive how deeply some seemingly minor issues trouble Spirit-filled Christians regarding the Mormon faith. LDS often dismiss them as petty grievances at best, and being anti-Mormon at worst. For Mormons, when something has been mentally categorized as “anti-Mormon,” the LDS feel justified in walking away. When SFC struggle with a LDS statement they feel is a tradition of man, they are tempted to use the “Cult” label, and fight back. Scriptures teach us to not judge one another. Judging someone as being “Anti-Mormon” or using the “Cult” label does not promote love, or follow the Gospel of Christ. Both of these labels feed the sin of pride, leading us to judge each other.

Few SFC have any idea as to how easily LDS can become offended when introducing sensitive spiritual topics. Some LDS believe that certain topics should be discussed with missionaries, who have been called to share the Gospel. LDS also may feel such topics need to be discussed on an individual basis so that the answer can be customized to the individual asking. But to SFC, confronting issues head-on seems be the most effective.

Unfortunately, this Chapter may seem very contentious to LDS. They feel that issues they consider are minor should not be brought to the forefront and highlighted. But they also continue to wonder, ‘Why do some people consider us not to be Christians?’ It seems incongruous to LDS that some mainline Christians consider LDS to be Christians, but others insist they aren’t. Some Christians view LDS as perhaps a fourth branch of Christianity (the four branches being Orthodox, Catholic, Protestant and LDS). Even the Broadway musical hit “The Book of Mormon” portrays LDS as kind, loving and dedicated Christians; true followers of Jesus Christ.

However, many scientific polls have highlighted the fact that people often do not believe that Mormons are Christians. For example, Lifeway indicated, “Most Protestant pastors feel strongly that Mormons are not Christians. 75% strongly disagree Mormons are Christians; 11% somewhat agree Mormons are Christians; 6% strongly agree Mormons are Christians; and 9% do not know.” (Charisma Magazine, December 2011 pg. 16)

Spirit-filled Christians adamantly maintain that LDS are not Christians based upon the language barrier and some of these ‘seemingly’ minor issues. From a SFC perspective, these ‘minor’ issues stem from a root problem with LDS beliefs. To SFC, they seem to be definitely not Christ-centered and Christ-focused, and therefore not Christian.

Deeply rooted within Spirit-filled Christians’ resistance to these seemingly minor issues is Paul’s injunction to the Galatians:

“Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.” (Galatians 5:1)

“For, brethren, ye have been called unto liberty” (Galatians 5:13)

“O foolish Galatians, who hath bewitched you … Received ye the Spirit by the works of the law, or by the hearing of faith?” (Galatians 3:1-2)

Spirit-filled Christians feel strongly that it is vital to separate that which is true Gospel from that which is good and generally accepted within a culture. They feel it is important to never teach as Gospel truth that which is philosophies of men mingled with scripture. Mixing culture in with Gospel truths dilutes the pure Gospel, which is repentance and faith in the Lord Jesus Christ. Furthermore, Spirit-filled Christians have a strong belief that the Christian Gospel is a worldwide Gospel. They feel nothing must ever be taught that would not apply throughout the entire world for every culture, all of the time. And if something was taught as Gospel truth, and later it was found to not apply to the entire human race, there must be public acknowledgement and repentance by the spiritual leaders. This also applies to things in church history. This is a deeply held belief within the SFC community. After an error (by an individual or a group) has been acknowledged and public repentance has been made, then SFC feel the pure Gospel can again go forth unhindered.

Latter-day Saint prophets regularly teach that cultures are different, and it is everyone’s responsibility to follow the promptings of the Holy Spirit, and the guidance of the local Church leaders. They believe that local leaders are given inspiration from the Holy Spirit to (when necessary) adapt what is taught to respect local cultures and customs. Because this disclaimer is not always clear, Spirit-filled Christians struggle with feeling that the Holy Spirit was ignored by the LDS when things are taught that may not apply to every human being throughout the entire world. Several examples are listed later in this chapter.

LDS feel that their Prophet will never speak anything wrong. They believe it is obvious that the Holy Spirit will inspire when changes need to be made. It would be dishonoring to ask a prophet or apostle to publicly repent for a teaching or action that may not seem to other people to have been perfect. LDS also feel that, as a people, our perfection is gradual, over a period of time. They see no conflict in stating that what the prophets and apostles speak comes from God Himself, even though there may be times or places that these statements may not totally apply. Again, we have listed some examples below.

SFC believe that these perfectly fine cultural practices – when they are taught as Gospel truths – are the equivalent of teaching falsehoods and priestcrafts. However, SFC do not use the LDS term “priestcrafts,” SFC would instead call them “teachings from Satan.” Although these types of things seem rather inconsequential to most LDS, because of the strong international mindset of SFC, they can present a real struggle for many in the SFC community. Several examples are:

1)LDS Culture: “Thee” and “Thou” are the proper way to address God.

Tenet: The proper way to address God is with words of reverence, honor, respect and love.

For the LDS, Thee and Thou are terms of reverence, love, honor and respect. The majority of the world does not speak English, though, and “Thee” and “Thou” are formal English words. For Spirit-filled Christians, teaching the need to use these words is wrong, and is considered teaching philosophies of men mingled with scripture. In French the formal “Vous” would not be used to address God, since it carries a sense of distance. The less formal “Tu” would be used since it implies love and a close relationship. For many SFC who speak post-1611 English, “Thee” and “Thou” may imply a Personage who is distant and uncaring. Since God addresses Satan using the term “Thee” (see Job 1:7-12; Job 2:2-6; Isaiah 14:12-20; Matthew 4:10 and Luke 4:8), many modern English speaking SFC may view using “Thee” as less loving or honoring a term than the more personal and endearing “You.” So although SFC would have no trouble with someone addressing the Lord using the terms “Thee” and “Thou”, teaching this as a Gospel doctrine would make SFC feel that LDS were introducing stumbling blocks, since Jesus didn’t even speak English. Additionally, most of the world today does not speak English, and certainly not King James English.

2)LDS Culture: There is certain proper attire for church services. For LDS men, it is a (white) shirt and tie, and/or a suit. For LDS women, it is a dress or skirt.

These cultural dress standards also include teachings regarding earrings, hair, sandals, etc.

Tenet: The LDS Church publication For the Strength of Youth states, “Prophets of God have always counseled His children to dress modestly.”

The proper attire for church services would be modest attire, worn with the accompanying attitude of reverence. Therefore, proper attire for church could include everything from robes and wraps (like skirts) for men to silk pants and tunics or saris worn by women. Spirit-filled Christians often understand the LDS belief that appropriate modest clothing should cover the shoulders and midsections of both men and women. The problem occurs when Western types of clothing (like skirts and dresses or white shirts) are taught as a Gospel truth, rather than as a personal belief. Although SFC could understand the concept of avoiding extremes in dress as a way to honor God, extolling Western cultural examples would be considered prideful. It if doesn’t apply to the whole world; from the very wealthy to the poorest of the poor; if it doesn’t apply to every tongue, tribe and nation, for SFC, it’s not part of the Gospel. For example; poor believers in third world countries may only own one pair of sandals. Spirit-filled Christians would struggle with any teachings on clothing, feeling “You’re leaving Jesus out of the picture!”

Most SFC do believe in giving your “best” to God, although this is sometimes interpreted to mean “come as you are, without pretension.” For SFC, proper clothing is never to be the focus; Jesus is to be the focus. Jesus has often appeared to Spirit-filled Christians in modern-day visions wearing a robe, not a shirt and tie. Many SFC may view wearing casual clothing (like Jesus wore) as honorable, as it is an indication that one is not trying to put on airs when coming before the Lord.

Both LDS and SFC understand it is important to humble yourself and not be proud, especially regarding clothing.

3)LDS Culture: There are certain rules pertaining to keeping the Sabbath. For example, it is improper to go boating or swimming on the Sabbath.

Tenet: “Because the Sabbath is a holy day, it should be reserved for worthy and holy activities. Abstaining from work and recreation is not enough. In fact, if we merely lounge about doing nothing on the Sabbath, we fail to keep the day holy.” (True to the Faith pg. 146).

Most LDS and SFC understand it is important to honor the Sabbath and keep it holy. However, how to keep the Sabbath holy is interpreted differently. Many Latter-day Saints avoid frivolous, loud and raucous entertainment on the Sabbath, so they can to maintain a spirit of reverence. Spirit-filled Christians may view both going to church and vibrant family activities as the best way to honor the Sabbath. They feel wholesome family recreation can involve many different types of activities. Teaching on rules pertaining to how to keep the Sabbath holy would ignite the distressing question, “Where’s Jesus in this picture?”

Both LDS and SFC teach it is important to listen to the promptings of the Holy Spirit to discern honorable ways to celebrate God’s Sabbath. Both cultures understand the idea of working to encourage all of God’s children to be able to come to Christ. LDS have found guidelines that help them feel they are honoring the Sabbath, and therefore honoring Jesus Christ. And most Spirit-filled Christians have personal interpretations regarding what is proper for the Sabbath. How personal choices affect others’ abilities to attend church may not be as well thought out for Spirit-filled Christians. For example, SFC may eat out at a restaurant as a wholesome family activity, whereas LDS believe their Sunday meal is denying the cook and waiter the opportunity to go to church.

Spirit-filled Christians view teaching any types of rules regarding Sabbath behavior as taking Christ’s love out of the Gospel, and inserting laws (a yoke of bondage) instead. SFC are regularly taught that it is crucial to keep traditions and philosophies of man separate from the pure Gospel of Christ. For the LDS, these rules encourage them in ways to best to put Christ’s teachings into practice.

When speaking with SFC, the LDS should remind the SFC that the Church of Jesus Christ of Latter-day Saints teaches that following the promptings and inspiration of the Holy Spirit is of utmost importance. Apostles and prophets give teachings that bless and help guide all people of the world, but it is the responsibility of each person to individually receive confirmation from the Holy Spirit. Often, this has not been communicated clearly to SFC.

Another interesting cultural mindset/philosophy is viewed very differently between LDS and SFC cultures. It relates to the types of examples listed above, as well as any teachings or actions done by the group (the Church) as a whole. If a leader speaks something that is not true for the entire world (and who doesn’t? We’re all human!), the SFC mindset is that the leader needs to publicly acknowledge the error and change what was said, or that leader is not following the principle of the Gospel of repentance and humbleness (see Part Two: Culture). SFC feel this also applies for items in past history. They believe leaders need to publicly repent (when needed) so the pure Gospel can go forth, and if they do not, then pride is lurking at the door. SFC would feel that it is important to step up and take responsibility for misstatements or imperfections, so that pride is not given a place to rule within the group.

What SFC do not see is that often changes are made by LDS leaders at a local level, according to the needs of the people. For example, in countries where boating is a normal form of transportation, local LDS leaders would talk about honoring the Sabbath by avoiding loud partying on those boats. LDS feel this is the honorable way to handle this issue. So while SFC would feel that LDS leaders would need to address this issue worldwide, LDS feel that local leaders have the inspiration/authority for what their people need, and there is no need for public acknowledgment and repentance, when something is said that does not apply everywhere.

LDS feel it is very important to honor and respect leaders. This means one would never publicly point out the leader’s (human) failings. LDS believe the Lord will bless you if you follow the leader’s teachings, as it promotes unity. LDS believe it is more honorable to follow the leader, than it is to be perfectly correct in all your ways. Unity is deeply valued among Latter-day Saints.

This same dichotomy is illustrated within military settings. Both SFC and LDS understand that scriptures indicate we are soldiers in the army of the Lord. SFC will often talk about putting on the full armor of God (Ephesians 6) and LDS will sing about the army of Helaman. In using this “army of the Lord” analogy, LDS tend to feel that it is correct and honorable to follow a leader who has been assigned over you. In doing so, you will be doing what is right. God will bless you. Most military organizations would not be effective if soldiers did not willingly follow the direction of leaders. Publicly questioning the leaders is not the acceptable norm. LDS are instead counseled to pray and receive a confirmation from the Holy Spirit that what the leader has said is correct.

However, SFC feel that even within an ‘army’, one has an obligation to society to point out when a leader does something that is not perfect. They feel that assertive followership is the most honorable path. Spirit-filled Christians feel that leaders should regularly and humbly acknowledge their imperfections. From the SFC mindset, it is more honorable to stand against the flow and be a whistle-blower where even a slight error is concerned. For SFC, not acknowledging imperfection is a far greater error, as it indicates pride.

Latter-day Saints feel it is more honorable to trust the Lord and follow a leader who has been given stewardship over them. And to SFC, this can look like a Cult. Spirit-filled Christians feel it is honorable to point out imperfections in words or actions of a leader or within an organization, so they can repent, and the entire group can progress. And to LDS, this can seem “anti-Mormon.”

More of these types of issues are dealt with in Part 2 under “Culture” and “Mindset/Worldview.”