Contradictions Between Mormonism and Biblical Scripture
Mormonism, officially known as The Church of Jesus Christ of Latter-day Saints (LDS), presents several theological and doctrinal differences when compared with traditional biblical Christianity. These differences often stem from varying understandings of scripture, the nature of God, and the path to salvation.
One significant area of divergence concerns the nature of God and the concept of the Trinity. Traditional Christianity, as articulated in creeds like the Nicene Creed, affirms one God existing in three co-equal persons: Father, Son, and Holy Spirit. Mormon theology, however, teaches a plurality of gods, where God the Father was once a man who progressed to godhood, and humans can similarly progress to become gods themselves [4]. This contrasts sharply with the biblical emphasis on God as uniquely divine and uncreated, as seen in passages that declare there is no God besides Him (e.g., Isaiah 43:10).
Another key distinction lies in the understanding of scripture itself. For traditional Christianity, the Bible is considered the inspired and infallible Word of God, serving as the ultimate authority for faith and practice [1, 8]. While Mormons accept the Bible as the word of God "as far as it is translated correctly," they also hold other texts, such as the Book of Mormon, Doctrine and Covenants, and Pearl of Great Price, to be divinely inspired scripture, often viewing them as clarifying or restoring truths lost from the Bible [3]. This introduces additional authoritative texts that can introduce doctrines not found in or even contradictory to the Bible. The perspicuity of Scripture, meaning its clarity and intelligibility to ordinary readers, is a Protestant doctrine that asserts the Bible can be understood by individuals, who have the right and duty to interpret it for themselves [3].
The doctrine of salvation also differs considerably. Biblical Christianity emphasizes salvation by grace through faith in Jesus Christ, apart from works (Ephesians 2:8-9). John Chrysostom, for instance, highlights that salvation comes through faith, not through adherence to the Law [7]. Mormonism, while acknowledging grace, places a strong emphasis on works, ordinances, and obedience to commandments as necessary for exaltation and achieving godhood. This includes temple ordinances, tithing, and missionary work.
The concept of humanity's origin and destiny also presents a contrast. In traditional Christianity, humanity is created in God's image but fell from grace through sin, requiring redemption through Christ. Mormon theology teaches a pre-mortal existence where spirits lived with God before coming to earth, and that the purpose of life is to gain experience and progress toward godhood. The idea of a soul continuing to exist after death as a self-conscious, individual person is a clearly revealed doctrine in the Bible and part of the faith of the universal Church [4, 6].
Furthermore, the nature of Jesus Christ is understood differently. While both traditions affirm Jesus as the Son of God, one tradition teaches that Jesus is the spirit brother of Lucifer and that He is one of many gods, albeit the most important one for humanity. Traditional Christianity affirms Jesus as the unique, eternal Son of God, co-equal with the Father, and the second person of the Trinity, not a created being [2].
The concept of inspiration itself is also understood differently. Traditional Christian theology distinguishes between the unique, plenary inspiration of the biblical authors, who were chosen by God to be His spokesmen, and the general inspiration or guidance God provides to all believers [5]. Mormonism, however, often views inspiration as a more continuous process, extending to modern prophets and leaders, whose pronouncements can be considered authoritative scripture.
Sources
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 41: revealed religion, there are others which cannot be thus summarily disposed of. The most obvious of these is, that the sacred writers contradict each other, and that they teach error. It is, of course, useless to contend that the sacred writers were infallible, if in point of fact they err. Our views of inspiration must be determined by the phenomena of the Bible as well as from its didactic statements. If in fact the sacred writers retain each his own style and mode of thought, then we must renounce any theory which assumes that inspirat”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — BOOK XI. (part 6): opposed to one another. The agreement of the manuscripts proves both to be genuine. In some Latin versions the word "born"(1) is used instead of "made,"(2) which is not so literal a rendering, but gives the same meaning. For both these translations, as well as the original, teach that Christ was of the seed of David after the flesh. We must not for a moment suppose that Paul corrected himself on account of a change of opinion. Faustus himself felt the impropriety and impiety of such an explanation, and preferred to sa”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 44: § 5. Perspicuity of the Scriptures. The Right of Private Judgment. The Bible is a plain book. It is intelligible by the people. And they have the right, and are bound to read and interpret it for themselves; so that their faith may rest on the testimony of the Scriptures, and not on that of the Church. Such is the doctrine of Protestants on this subject. It is not denied that the Scriptures contain many things hard to be understood; that they require diligent study; that all men need the guidance of the Holy Spirit in order to right knowl”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 10: the judgment of the vast majority of men, even the most enlightened, are directly opposed. Realism Contrary to the Teachings of Scripture. 4. The Scriptures not only do not teach the doctrine in question, but they also teach what is inconsistent with it. We have already seen that it is a clearly revealed doctrine of the Bible, and part of the faith of the Church universal, that the soul continues to exist after death as a self-conscious, individual person. This fact is inconsistent with the theory in question. A given plant is a material ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 42: men, when we compel them to declare that they regard the inspiration of the Bible as generically unlike that which God bestows on His children in this day.” Objections to the Doctrine that Inspiration is common to all Believers. That this theory is anti-scriptural is obvious. 1. Because the Bible makes a marked distinction between those whom God chose to be his messengers, his prophets, his spokesmen, and other men. This theory ignores that distinction, so far as the people of God is concerned. 2. It is inconsistent with the authority cla”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 10: the New Testament, says, when explaining 1 Cor. xv. 19, 20 , and verses 42-44 , that the Bible knows nothing of the immortality of the soul. He pronounces it to be a heathen. idea. A soul without 58 a body loses its individuality. It ceases to be a person, and of course loses self-consciousness and all that is connected with it. As, however, the Scriptures teach that men are to exist hereafter, he says their bodies must also continue to exist, and the only existence of the soul during the interval between death and the resurrection, which”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: our hope of life in the Law, and our salvation depended on it, the objection might be valid. But if it save you, by means of Faith, though it brings you under the curse, you suffer nothing from it, gain no harm, in that Faith comes and sets all right. Had the promise been by the Law, you had reasonably feared lest, separating from the Law, you should separate from righteousness, but if it was given in order to shut up all, that is, to convince all and expose their individual sins, far from excluding you from the promises, it now ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 33: § 2. Roman Catholic Doctrine concerning the Scriptures. On this subject Romanists agree with Protestants, (1.) In teaching the plenary inspiration and consequent infallible authority of the sacred writings. Of these writings the Council of Trent says that God is their author, and that they were written by the dictation of the Holy Spirit (“ Spiritu sancto dictante. ”) 105 (2.) They agree with us in receiving into the sacred canon all the books which we regard as of divine authority. Romanists differ from Protestants in regard to the Scrip”