Mormon Doctrines and Practices Compared to Christianity
While both "Mormonism" (the Church of Jesus Christ of Latter-day Saints, or LDS) and traditional Christianity share some common terminology and a reverence for Jesus Christ, their core theological doctrines diverge significantly, particularly concerning the nature of God, the person of Christ, salvation, and the authority of scripture.
One fundamental difference lies in the understanding of God. Traditional Christian theology, as articulated in creeds like the Nicene Creed, affirms a Trinitarian God—one God existing in three co-equal, co-eternal persons: the Father, the Son (Jesus Christ), and the Holy Spirit [7]. This understanding emphasizes God's singular, uncreated, and immutable nature. In contrast, LDS theology teaches that God the Father was once a man who progressed to godhood, and that humans can similarly progress to become gods themselves [10]. This concept of a plurality of gods and the potential for human deification stands in stark contrast to the traditional Christian view of God as the sole, ultimate, and uncreated being.
The person and work of Jesus Christ also represent a significant point of divergence. In traditional Christianity, Jesus Christ is understood as the eternal Son of God, fully divine and fully human, whose atoning death and resurrection provide the sole means of salvation for humanity [5]. His righteousness is imputed to believers, meaning it is credited to them as their own, leading to justification [10]. The Apostle Paul frequently refers to the law of Moses as representing an old regime of sin and death, from which believers are freed through union with Christ in his death [2]. John Chrysostom emphasizes that Christ values human souls as his purchase and makes God's wisdom apparent through his example of patient endurance [5]. The love for Christ is to be constant and incorruptible, not fleeting or earthly [6].
LDS theology, while revering Jesus as the Son of God and the Savior, presents a different understanding of his divine nature and the mechanism of salvation. In LDS teaching, Jesus is the spirit brother of Lucifer and the firstborn spirit child of God the Father. His atonement is seen as providing the opportunity for salvation, but individual effort, obedience to LDS laws and ordinances, and good works are also considered essential for achieving exaltation (a higher form of salvation leading to godhood) [10]. This emphasis on works as a component of salvation contrasts with the Protestant doctrine of sola fide (faith alone), which asserts that justification is a forensic act of God based solely on the imputed righteousness of Christ, received through faith, not on human merit or works [10]. The Jamieson, Fausset & Brown Commentary on James emphasizes that Christian practice is grounded on Christian faith, and that the equality of all Christians as "brethren" is foundational [3].
The concept of salvation itself differs. For traditional Christians, salvation is primarily understood as deliverance from sin and its consequences, resulting in eternal life with God, a gift received through grace by faith in Christ [10]. John Chrysostom highlights that communion with Christ depends on holiness and joins individuals to the Body of Christ, emphasizing its absolute necessity and spiritual understanding [4]. For LDS, salvation can refer to universal resurrection, but "exaltation" or "eternal life" is a higher state achieved through faithfulness to LDS covenants and ordinances, enabling individuals to become like God and live eternally in his presence, potentially creating their own worlds [10].
The authority of scripture is another key distinction. one tradition holds the Bible (Old and New Testaments) as the inspired, infallible, and authoritative Word of God, the final rule for faith and practice [8]. While Protestants admit a kind of tradition within the sacred Scriptures themselves, where one generation of sacred writers received the body of truth from those who preceded them, this is distinct from the Roman Catholic doctrine of tradition [8]. The Jamieson, Fausset & Brown Commentary on Hebrews warns against "strange doctrines" that differ from the one faith in Jesus Christ [1].
LDS theology, while accepting the Bible as the word of God "as far as it is translated correctly," also considers the Book of Mormon, Doctrine and Covenants, and Pearl of Great Price as additional, authoritative scriptures that clarify and expand upon biblical teachings. These additional scriptures introduce doctrines not found in the Bible, such as the pre-mortal existence of spirits, the plurality of gods, and the concept of eternal progression [10]. This expansion of the scriptural canon fundamentally alters the understanding of divine revelation and theological truth.
Historically, the development of these doctrines has followed distinct paths. Traditional Christian doctrines, such as the Trinity and the dual nature of Christ, were articulated and affirmed through ecumenical councils in the early centuries of the Church, responding to various theological controversies [7]. These doctrines represent a consensus among major Christian traditions, including Eastern Orthodoxy, Roman Catholicism, and Protestantism. For example, the doctrine of the original state of man, as held by Roman Catholics and Protestants, agrees on man's relative perfection before the fall, endowed with knowledge, righteousness, and holiness [9].
LDS doctrines, on the other hand, originated in the 19th century through the revelations received by Joseph Smith, which he claimed restored truths lost from original Christianity. This includes the idea of a "Great Apostasy" after the death of the apostles, necessitating a restoration of the true church and its doctrines through Smith [10]. This narrative of restoration contrasts with the traditional Christian belief in the continuous preservation of the Church and its core doctrines through the Holy Spirit, despite periods of corruption or reform.
Sources
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 13:9: about--rather, as oldest manuscripts read, "carried aside"; namely, compare Eph 4:14. divers--differing from the one faith in the one and the same Jesus Christ, as taught by them who had the rule over you (Heb 13:7). strange--foreign to the truth. doctrines--"teachings." established with grace; not with meats--not with observances of Jewish distinctions between clean and unclean meats, to which ascetic Judaizers added in Christian times the rejection of some meats, and the use of others: noticed also by Paul in Co1 8:8, Co1 8:13; Co1 6:13; Rom”
- Romans (Protestant academic) “Tyndale House on Romans 7:4: 7:4 Christians have died to the power of the law (literally died to the law) and so are no longer bound to it. Paul often refers to the law of Moses as representing the old regime of sin and death, but through union with Christ in his death, believers are set free.”
- James (Presbyterian) “Jamieson, Fausset & Brown on James 2 (introduction): THE SIN OF RESPECT OF PERSONS: DEAD, UNWORKING FAITH SAVES NO MAN. (Jam. 2:1-26) brethren--The equality of all Christians as "brethren," forms the groundwork of the admonition. the faith of . . . Christ--that is, the Christian faith. James grounds Christian practice on Christian faith. the Lord of glory--So Co1 2:8. As all believers, alike rich and poor, derive all their glory from their union with Him, "the Lord of glory," not from external advantages of worldly fortune, the sin in question is peculiarly inconsistent with His "faith." ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: Commandments, keeping them the test of Christian love, 275 , 276 . Communion, of Christians, depends on holiness, 89 ; joins men to the Body of Christ, 166 ; absolute necessity of, 168 ; to be understood spiritually, 169 . Company of wicked men dangerous and offensive, 206 . Conception of the Blessed Virgin, accredited in the Old Testament, 92 . Concubinage, sanctioned by heathen philosophers, 50 . Condescension, lessens not greatness, 38 . Confession, a way to pardon, 29 ; not needful to Christ, 59 ; best made by good works, 72 ; Nathanael's and Pe”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: 538 ; values men's souls as His purchase, 524 ; makes God's wisdom apparent, 535 ; His example of patient endurance, 536 ; He executes punishment, 34 ; His passion foretold, 55 ; and the punishment denounced, 58 ; "the Prophet like unto Moses," 55 ; and more than Moses, 59 ; "The Prince of Life," 57 ; works "by the Spirit of God," 72 ; "sent from God," 37 sq. ; in what sense He "knew not that day and hour," 12 ; the Angel in the burning bush, 103 ; Giver of the Law, 107 ; unwritten sayings of, 214 . Christians, to fight the good fight, 154 ; and so w”
- Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 6:24: Contrast the malediction on all who love Him not (Co1 16:22). in sincerity--Greek, "in incorruption," that is, not as English Version, but "with an immortal (constant) love" [WAHL]. Compare "that which is not corruptible" (Pe1 3:4). Not a fleeting, earthly love, but a spiritual and eternal one [ALFORD]. Contrast Col 2:22, worldly things "which perish with the using." Compare Co1 9:25, "corruptible . . . incorruptible crown." "Purely," "holily" [ESTIUS], without the corruption of sin (See on Co1 3:17; Pe2 1:4; Jde 1:10). Where the Lord Jesus has a ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 37: common sense of the Church, while they reject the real and peculiar doctrine of Rome on this subject. B. Points of Difference between the Romish Doctrine and that of Protestants on Common Consent. The points of difference between the Protestant doctrine concerning the common faith of the Church and the Roman Catholic doctrine of tradition are: — First. When Protestants speak of common consent of Christians, they understand by Christians the true people of God. Romanists on the other hand, mean the company of those who profess the true fai”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 37: § 6. Examination of the Doctrine of the Church of Rome on Tradition. A. Difference between Tradition and the Analogy of Faith. 1. The Romish doctrine of tradition differs essentially from the Protestant doctrine of the analogy of faith. Protestants admit that there is a kind of tradition within the limits of the sacred Scriptures themselves. One generation of sacred writers received the whole body of truth taught by those who preceded them. There was a tradition of doctrine, a traditionary usus loquendi , traditionary figures, types, and ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 27: § 5. The Doctrine of the Romish Church . The doctrine of Romanists as to the original state of man agrees with that of Protestants, except in one important particular. They hold that man before the fall, was in a state of relative perfection; that is, not only free from any defect or infirmity of body, but endowed with all the attributes of a spirit, and imbued with knowledge, righteousness, and holiness, and invested with dominion over the creatures. Protestants include all this under the image of God; the Romanists understand by the ima”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 28: Christian doctrine, they agree, first, in rejecting the Church view of the plan of salvation; they deny that Christ obeyed the law and bore its penalty vicariously, or as the substitute of sinners; they deny that his righteousness is imputed to the believer as the ground of his justification; they deny that saving faith consists in receiving and resting on the righteousness of Christ as something objective; they deny that justification is a forensic or judicial act in which God pronounces the sinner just, not on the ground of his subjecti”