Unveiling Mormonism

The Bible has been around for thousands of years, carefully translated and maintained for the benefit of people today. But where did we get it, and how do we know it's trustworthy?

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The PursueGOD Truth podcast is the “easy button” for making disciples – whether you’re looking for resources to lead a family devotional, a small group at church, or a one-on-one mentoring relationship. Join us for new episodes every Tuesday and Friday.

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The Bible doesn’t have to be intimidating. We encourage you to read the Bible for yourself and put it into practice. That’s why we’re doing this series. The first question that arises is: where did the Bible come from?

The Bible is not just a book some religious or philosophical-type humans put together. It comes from God himself.

• 2 Timothy 3:16 (NLT) All Scripture is inspired by God and is useful to teach us what is true and to make us realize what is wrong in our lives. It corrects us when we are wrong and teaches us to do what is right.

“Inspired by God” means “God-breathed.” So when you read the Bible, you are reading the Word of God. God is there with you when you read. You will encounter God in the Bible. For example, 2 Timothy tells us some of the ways God speaks to us in the Bible: he teaches us what is true; he opens our eyes to what is wrong in our lives; he corrects us when we are wrong; and he teaches us to not simply know the truth, but to do what is right. 

Jesus himself attested that the Bible is inspired by God. 

• Mark 12:36 (NLT) “For David himself, speaking under the inspiration of the Holy Spirit, said…”

Jesus then quoted Psalm 110. He believed that when David wrote that Psalm, he spoke under the Spirit’s inspiration. Note what Jesus told Satan:

• Matthew 4:4 (NLT) “People do not live by bread alone, but by every word that comes from the mouth of God.” 

His actions explain what he meant, because that very statement was a quote from Deuteronomy 8:3, and he quoted the Bible two more times to resist Satan’s temptations.

These passages lead us to hold a view called “verbal plenary inspiration”, which means that divine inspiration extends to the very words themselves, and to all parts of the Bible and all subject matters on which the Bible speaks. Thus the Bible (when interpreted according to the intended sense of the author) speaks truly and reliably in all that it affirms. It never leads us astray.

Not only did the Holy Spirit inspire the Bible, the Holy Spirit also illuminates the Bible. He enlightens our hearts and minds as we read it. 

While it is the Word of God, it is also the words of human authors. The two are not mutually exclusive. God spoke through human authors, through their unique personalities, experiences, language, culture and time.

The Bible is a product of divine authorship AND human authorship. Inspiration does not equal some kind of dictation. Authors were not like copyists or transcribers, writing down the words of someone dictating a letter. The Bible authors spoke in their own language and style, using their own words and thoughts, in response to specific situations they were dealing with. Inspiration means that the Holy Spirit superintended the process so that the very words written were exactly what the Spirit intended. They are both the words of the human author AND the words of God himself.

• 2 Peter 1:20-21 (NLT)  Above all, you must realize that no prophecy in Scripture ever came from the prophet’s own understanding, or from human initiative. No, those prophets were moved by the Holy Spirit, and they spoke from God.

This is why we can trust the Bible. It is not just the thoughts of humans, but God speaking to us, through the human authors.

• 1 Corinthians 2:13 (NLT) When we tell you these things, we do not use words that come from human wisdom. Instead, we speak words given to us by the Spirit, using the Spirit’s words to explain spiritual truths.

Consider that the Bible was written by over 40 authors, over a period of 2000 years. They lived in different cultures, in different time periods, and spoke different languages. Yet in spite of this diversity, the Bible tells one unified story: about God, humanity, God’s people, our sin, redemption. How did they write with so much unity over so long a time? Because the Bible comes from God himself. That’s why we can trust it. It’s not just thoughts of humans, but God speaking to us.

The Bible comes to us through translation. It was not originally written in English, but in Hebrew, Aramaic, and Greek. The Bible has been translated into many languages throughout the world, and continues to be. Many translations are available today that are clear, readable, understandable, and true to the original. 

We don’t believe that translations are inspired by God. Only the originals are without error, as spoken by God himself through the human author. But even though the original manuscripts are no longer available, God has preserved the biblical text to a remarkable level. We can trust the Bibles we read today. 

Since we don’t have the original writings of any Bible author, are our Bibles today reliable? It’s important to understand that the transmission of the Bible to us is trustworthy. Scribes who copied the Bible were scrupulous to follow careful disciplines. We have thousands of copies of the New Testament to compare. The discovery of the Dead Sea Scrolls in the 1940’s showed that over hundreds of years, coping of the Bible was remarkably reliable.

So this large collection of existing manuscripts shows us what the original must have been. When translators draw on the witness of these existing manuscripts, it creates confidence that the Bible translations we have, have not been tampered with.

English language translations follow two approaches: formal equivalence (word for word) and dynamic equivalence (thought for thought). Word for word translations often fail to capture the meaning of idioms. If you translate an idiom word for word it completely loses its meaning. For example, Matthew 9:15 (NLT) says, “Do wedding guests mourn while celebrating with the groom?” The phrase “wedding guests” is literally: “sons of the wedding hall”. If this was translated word for word, the meaning of the original text would be obscured. Yet thought for thought translations can introduce more of the translator’s interpretation into the text. Interpretation is always a factor in the process of translation from one language to another, no matter which approach is preferred, because no two languages have exact correspondence of vocabulary or grammar. But the translator’s goal is to minimize the interpretations added in the process.  

God has gone to a great effort to get the Bible in your hands. Copyists and translators worked hard to attain accuracy. People have even given up their lives to give us our Bibles today. The Bible you have came at a heavy price. God thought that price was worth it, because the words of the Bible are so powerful. So where did the Bible come from? Came from God. When you read the Bible, you are encountering God himself.

Today’s episode introduces the series, Bible Basics for LDS Investigators. Learn about how Mormons view the Bible, the difference between an open and closed canon, and the importance of studying the Bible. Bo and KD share their personal experiences of transitioning from Mormonism to biblical Christianity and the challenges they faced in understanding the Bible. The episode concludes with a preview of the topics that will be covered in the upcoming episodes, including the structure of the Bible and common misinterpretations of scripture in Mormonism.

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The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.

Got questions or want to leave a note? Email us at [email protected].

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In this episode, Bryan and John discuss the Israel-Hamas conflict from a theological perspective. They explore the concepts of dispensationalism and covenant theology and how they shape the understanding of the conflict. They dive into the promises made to Israel in Genesis 12 and the conditions attached to those promises. They emphasize the importance of praying for both Israel and the Palestinians, and the need for all people, including Jews, to accept Jesus as their Savior. The episode sets the stage for a deeper exploration of the conflict's history and current situation in the next episode.

Takeaways:

• Understanding the Israel-Hamas conflict requires a theological perspective.
• Dispensationalism emphasizes a unique plan for Israel and sees the promises made to Israel in the Bible as literal and still applicable.
• Covenant theology views God's relationship with humanity through covenants and emphasizes the continuity between the Old and New Testaments.
• Believing in Jesus is essential for salvation, and Christians should pray for the salvation of all people involved in the conflict.
• Praying for peace and the spread of the gospel in the region is crucial for Christians.

Chapters:

00:00 Introduction and Purpose

01:01 Understanding the Israel-Hamas Conflict Theologically

04:24 Dispensationalism: A Unique Plan for Israel

06:23 Genesis 12: The Promised Land and Dispensationalism

19:53 Covenant Theology: God's Relationship with Humanity

27:37 The Importance of Believing in Jesus for Salvation

29:44 Praying for Israel and the Palestinians

41:23 Conclusion and Preview of Next Episode

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The PursueGOD Truth podcast is the “easy button” for making disciples – whether you’re looking for resources to lead a family devotional, a small group at church, or a one-on-one mentoring relationship. Join us for new episodes every Tuesday and Friday.

Find resources to talk about these episodes at pursueGOD.org.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.

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The dispensational view is a theological framework that divides history into distinct periods, or "dispensations," during which God interacts with humanity in different ways. In the context of Israel, dispensationalism often emphasizes a unique plan for the nation of Israel separate from the Church. It suggests that God has distinct purposes for Israel and the Church and that these purposes unfold in different dispensations.

According to dispensationalism, God made specific promises to Israel in the Old Testament, such as land promises, which are yet to be fulfilled. Proponents believe in a future period (often associated with a literal interpretation of certain biblical prophecies) where God will fulfill these promises to Israel. This perspective contrasts with covenant theology, which sees a more unified and spiritual continuity between Israel and the Church.

Dispensationalists often highlight key biblical passages to support their views. Some foundational elements include:

1. **Abrahamic Covenant (Genesis 12:1-3):** Dispensationalists emphasize God's promises to Abraham, particularly the land promise, suggesting a future fulfillment for Israel.

2. **Davidic Covenant (2 Samuel 7:12-16):** The covenant with David is seen as a promise of an eternal kingdom, often interpreted as a future millennial reign of Christ on Earth.

3. **New Covenant (Jeremiah 31:31-34):** While associated with the Church in most theological perspectives, dispensationalists may distinguish between the New Covenant's application to Israel and the Church, emphasizing a distinct future role for Israel.

4. **Olivet Discourse (Matthew 24-25):** Jesus' teachings on the end times, including signs and events, are frequently referenced to support dispensational views about a future tribulation period and Christ's return.

5. **Revelation (especially chapters 4-22):** Dispensationalists often interpret the events described in the book of Revelation, including the tribulation and millennial kingdom, as literal future events.

These scriptures, among others, are central to the dispensationalist understanding of God's plan for Israel and the Church, with a focus on a future restoration and fulfillment of God's promises to the nation of Israel. It's important to note that interpretations can vary, and not all Christians agree on the specifics of dispensationalism.

The dispensational view has its roots in the teachings of John Nelson Darby (1800–1882), an Irish Anglican clergyman who later became a prominent figure among the Plymouth Brethren, a Christian movement emphasizing the authority of the Bible and the imminent return of Christ. Darby developed and popularized dispensationalism during the 19th century.

Key features of Darby's dispensationalism include the division of history into distinct dispensations, each characterized by specific divine principles and responsibilities. Darby's ideas gained momentum in the United States through the influence of the Scofield Reference Bible, first published in 1909 by Cyrus I. Scofield. The Scofield Bible included notes and commentary aligning with dispensationalist theology, making these ideas accessible to a broader audience.

Another influential figure in the development of dispensationalism was Lewis Sperry Chafer (1871–1952), who founded Dallas Theological Seminary in 1924. The seminary became a major hub for dispensational teaching and contributed to the spread of this theological framework.

J. Dwight Pentecost (1915–2014) and Charles C. Ryrie (1925–2016) were notable dispensationalist scholars who also taught at Dallas Theological Seminary and furthered the development of dispensational theology through their writings and teachings.

Dispensationalism gained significant popularity in certain evangelical circles in the 20th century, particularly in the United States, where it became associated with certain strains of fundamentalism. However, it's essential to note that dispensationalism has evolved, and there are variations within this theological framework.

While Darby and Scofield were pivotal in shaping dispensationalism, its ideas have continued to develop and be refined by various scholars over the years. Today, there are different forms of dispensationalism, ranging from classical dispensationalism to progressive dispensationalism, each with its nuanced perspectives on the end times and the role of Israel in God's plan.

Covenant theology is a theological framework that views God's relationship with humanity through covenants, emphasizing continuity between the Old and New Testaments. Unlike dispensationalism, covenant theology sees a unified plan of redemption for both Israel and the Church. Here are key points and associated scripture references:

1. **Covenant of Works:** Covenant theologians often point to the idea of a covenant made with Adam in the Garden of Eden (Genesis 2:15-17). This covenant represents God's expectations for obedience and the consequences of disobedience.

2. **Covenant of Grace:** This central covenant, according to covenant theology, is established after the fall, promising salvation through faith in Christ. Key passages include Genesis 3:15 (the promise of a seed), Jeremiah 31:31-34 (the promise of a new covenant), and Galatians 3:16 (linking the covenant to Christ).

3. **Abrahamic Covenant:** While dispensationalists focus on the land promise, covenant theologians emphasize the spiritual aspects of the Abrahamic Covenant. Galatians 3:7-9 and Romans 4:13 highlight the idea that Abraham is the father of all who have faith.

4. **Davidic Covenant:** Covenant theologians view the Davidic Covenant as finding its fulfillment in Christ, the ultimate King of David's lineage. This is referenced in passages like Acts 2:29-36 and Revelation 22:16.

5. **New Covenant:** Unlike the dispensationalist view, covenant theologians see the New Covenant as applying to both Jews and Gentiles within the unified body of Christ, the Church. Key passages include Jeremiah 31:31-34 and Hebrews 8:6-13.

In covenant theology, the emphasis is on the overarching theme of God's redemptive plan woven throughout history, with Christ as the focal point. The covenants are seen as different administrations of the one covenant of grace, leading to the salvation of God's people.

Covenant theology has been shaped by the insights and contributions of various theologians throughout history. Here are some key contributors:

1. **John Calvin (1509–1564):** Theologians often credit Calvin with laying the groundwork for covenant theology. While he did not develop a comprehensive covenant theology system, his theological ideas, especially those related to the covenant of grace, influenced later covenant theologians.

2. **Herman Witsius (1636–1708):** A Dutch Reformed theologian, Witsius made significant contributions to the development of covenant theology. His work "The Economy of the Covenants Between God and Man" is a notable systematic treatment of covenant theology.

3. **Johannes Cocceius (1603–1669):** Cocceius, a Dutch theologian, played a crucial role in advancing covenant theology. He emphasized a historical-redemptive understanding of the Bible, viewing Scripture as presenting a series of covenants that progressively unfold God's plan of redemption.

4. **Francis Turretin (1623–1687):** A Swiss-Italian Reformed theologian, Turretin contributed to the articulation of covenant theology in his systematic theology work "Institutes of Elenctic Theology." He explored various aspects of covenantal relationships between God and humanity.

5. **Jonathan Edwards (1703–1758):** Edwards, an American theologian and preacher, integrated covenant theology into his writings and sermons. His emphasis on God's covenantal faithfulness and the centrality of Christ in the covenant aligns with covenant theology principles.

6. **Geerhardus Vos (1862–1949):** A Dutch Reformed theologian who later became a professor at Princeton Theological Seminary, Vos contributed significantly to biblical theology and covenant theology. His writings, including "Biblical Theology: Old and New Testaments," explored the unfolding of God's redemptive plan through covenants.

7. **Meredith G. Kline (1922–2007):** An influential Reformed theologian and Old Testament scholar, Kline made notable contributions to covenant theology. His work, particularly on the structure and significance of biblical covenants, has had a lasting impact on covenant theology discussions.

These theologians, among others, have played crucial roles in shaping and advancing covenant theology, providing insights into the biblical understanding of God's covenants and their significance in the overall redemptive plan.

Theological views that often stand in contrast to dispensationalism include various forms of covenant theology. Covenant theology provides an alternative framework for understanding the relationship between God and humanity, emphasizing a unified plan of redemption throughout history. While there are variations within covenant theology, it generally differs from dispensationalism in the following ways:

1. **Unified Covenant of Grace:** Covenant theology typically emphasizes a single, overarching covenant of grace that unfolds throughout both the Old and New Testaments. This perspective sees the various biblical covenants as different administrations of the same covenant rather than as separate dispensations.

2. **Continuity between Israel and the Church:** Covenant theology often emphasizes the spiritual continuity between Israel and the Church. It sees the Church as the fulfillment of God's promises to Israel rather than positing a future fulfillment for national Israel distinct from the Church.

3. **Less Emphasis on Future Events:** While both dispensationalism and covenant theology are concerned with eschatology (the study of end times), covenant theology may place less emphasis on a specific future period such as a seven-year tribulation or a literal millennial kingdom.

4. **Different Interpretation of Prophecy:** Covenant theology tends to interpret Old Testament prophecies, especially those concerning Israel, more spiritually or allegorically. It may see the fulfillment of these prophecies in the Church rather than in a future, distinct period for national Israel.

5. **Christ as the Center:** Covenant theology often places a strong emphasis on Christ as the central figure in God's plan of redemption. The covenants are seen as finding their fulfillment in Christ, the mediator of the covenant of grace.

It's important to note that within covenant theology, there are various perspectives and nuances. Additionally, some theological traditions, such as New Covenant Theology, offer alternative perspectives that share common ground with aspects of both dispensationalism and covenant theology. The diversity of views reflects the richness and complexity of theological discussions within Christianity.

No, while there are connections between them, Reformed theology and covenant theology are not identical, and one does not necessarily imply the other. Let's clarify their relationship:

1. **Reformed Theology:**

   - **Overview:** Reformed theology is a broader theological tradition rooted in the principles of the Protestant Reformation, particularly associated with the teachings of John Calvin. It encompasses a comprehensive system of Christian doctrine that extends beyond specific views on covenants.

   - **Doctrinal Emphases:** Reformed theology emphasizes doctrines such as the sovereignty of God, the authority of Scripture, the depravity of humanity, salvation by grace through faith, and the glory of God in all things.

2. **Covenant Theology:**

   - **Overview:** Covenant theology, on the other hand, is a specific theological framework for understanding the biblical narrative. It emphasizes the idea of covenants as central to God's relationship with humanity.

   - **Doctrinal Emphases:** Covenant theology sees a unified plan of redemption through covenants, often highlighting a covenant of works with Adam, a covenant of grace throughout history, and specific biblical covenants as administrations of this overarching covenant.

While many Reformed theologians adhere to covenant theology, not all Reformed Christians necessarily embrace it. Reformed theology is a broader umbrella that encompasses a diversity of perspectives on various theological issues, including different views on covenants. Some Reformed theologians may align more closely with a dispensational understanding of covenants or other theological frameworks.

In summary, covenant theology is a specific approach to understanding God's relationship with humanity, and it has connections to Reformed theology, but the two terms are not synonymous. Reformed theology encompasses a broader set of doctrinal emphases beyond the specific framework of covenant theology.

Today is our last episode for 2023, and we’ll take a look at some of the topics coming up in 2024. Got a question you’d like us to cover in a future podcast? Want to share your story in 2024? Email us at [email protected]. 

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The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.

Got questions or want to leave a note? Email us at [email protected].

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In this episode we discuss Lesson Five of Preach My Gospel, which focuses on laws and ordinances in Mormonism. We explore the concept of salvation in Mormonism and how it differs from the Christian understanding of salvation through faith in Jesus Christ. We also discuss the role of priesthood in Mormonism and the expectations and duties placed on priesthood holders. Finally, we touch on the significance of temples and family history in Mormonism. The conversation covers various topics related to Lesson 5 of the missionary manual.

Takeaways:

Mormonism teaches that salvation is earned through obedience to laws and ordinances, whereas Christianity teaches that salvation is a free gift received through faith in Jesus Christ.

The concept of priesthood in Mormonism includes specific roles and responsibilities for men and women, with an emphasis on worthiness and service.

Missionary work is a central focus in Mormonism, with the goal of sharing the Mormon faith and inviting others to join the Church.

Eternal marriage is a key doctrine in Mormonism, with the belief that marriages performed in Mormon temples can last beyond death and into the eternities.

Temples and family history play a significant role in Mormonism, with the belief that performing ordinances for deceased ancestors can bring blessings and ensure eternal family connections. The introduction of computers and the internet has made church records more accurate.

Service and callings are important aspects of Mormonism, with callings being seen as coming directly from God.

Enduring to the end in Mormonism involves staying on the covenant path and keeping commitments and covenants.

As a Christian, the focus is on Jesus and His work, rather than personal works.

Chapters

00:00 Introduction and Acknowledgment

00:36 Lesson Five: Laws and Ordinances

06:39 Understanding Salvation in Mormonism

12:56 The Concept of Priesthood in Mormonism

19:09 Worthiness and Duties of Priesthood Holders

23:12 Missionary Work in Mormonism

28:03 Eternal Marriage in Mormonism

40:21 Temples and Family History

44:01 Accuracy of Church Records

45:00 Updating Church Databases

46:41 Service and Callings

49:01 Enduring to the End

53:29 Closing the Lesson

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The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.

Got questions or want to leave a note? Email us at [email protected].

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Christmas brings to mind the theme of peace, but ironically it’s one of the most stressful times of year! In today’s lesson we’ll explore the concept of peace (“Shalom” in Hebrew) and where it comes from in the Bible.

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The PursueGOD Truth podcast is the “easy button” for making disciples – whether you’re looking for resources to lead a family devotional, a small group at church, or a one-on-one mentoring relationship. Join us for new episodes every Tuesday and Friday.

Find resources to talk about these episodes at pursueGOD.org.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.

Got questions or want to leave a note? Email us at [email protected].

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Christmas brings to mind the theme of peace, but ironically it’s one of the most stressful times of year! 

• We’re supposed to have peace at Christmas time… but then we have to hang out with the inlaws?!
• Early days of marriage, flying home for christmas, kids, presents, families, etc

In today’s lesson we’ll explore the concept of peace (“Shalom” in Hebrew) and where it comes from in the Bible. 

• We ended last time with Isaiah 9:6-7 (NLT) For a child is born to us, a son is given to us. The government will rest on his shoulders. And he will be called: Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.
• the first of Isaiah’s 25 references to peace!

Context for Judah in Isaiah’s day

• O.T. Peace was always about war ceasing and enemies being defeated.
• Enemies attacking from North
• King Ahaz wanted to form an alliance with pagan nations; God said to trust him, he would give a sign
• Original meaning of Shalom - is much bigger than absence of conflict, wars ceasing. 
• It means to make things whole, complete. To restore, heal what’s broken.
• Life is complex and stressful; shalom is God’s antidote to that. 

Peace is not just the absence of conflict. It’s the presence of wholeness.

Trans: Today I want to talk about three types of “Shalom”

Peace with God is the starting point for wholeness in every other area of our lives. This kind of “shalom” happens in the spiritual realm: God makes peace with us through the person and work of Jesus, the Prince of Peace.

• Our natural state is NOT shalom
• We are enemies with God
• We are children of wrath
• We are broken, incomplete
• Back to Isaiah. We already looked at 9:6. Look at the next verse:
• Isaiah 9:7 (NLT) His government and its peace will never end. He will rule with fairness and justice from the throne of his ancestor David for all eternity. The passionate commitment of the LORD of Heaven’s Armies will make this happen!
• (Bible Knowledge Commentary (2 Vols.)) This will all be accomplished by the zeal of the Lord Almighty. The coming of the millennial kingdom depends on God, not Israel. The Messiah will rule because God promised it and will zealously see that the kingdom comes. Without His sovereign intervention there would be no kingdom for Israel.
• (Bible Knowledge Commentary (2 Vols.)) Apparently Isaiah assumed that the messianic Child, Jesus Christ, would establish His reign in one Advent, that when the Child grew up He would rule in triumph. Like the other prophets, Isaiah was not aware of the great time gap between Messiah’s two Advents (cf. 1 Peter 1:10-12; and see comments on Isa. 61:1-2).
• The prophets knew God was up to something, but they didn’t know the details. 
• Isaiah 53:2 (NLT) My servant grew up in the LORD’s presence like a tender green shoot, like a root in dry ground. There was nothing beautiful or majestic about his appearance, nothing to attract us to him.
• Isaiah 53:5 (NLT) But he was pierced for our rebellion, crushed for our sins. He was beaten so we could be whole. He was whipped so we could be healed.
• 1 Peter 1:10-11 (NLT) This salvation was something even the prophets wanted to know more about when they prophesied about this gracious salvation prepared for you. They wondered what time or situation the Spirit of Christ within them was talking about when he told them in advance about Christ’s suffering and his great glory afterward.
• 2 Corinthians 5:21 (NLT) For God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ.
• THAT is shalom.
• Gospel in terms of reconciliation
• Marriage example

Trans: Peace with God opens the door to the second level of shalom

When God forgives you, you’d be foolish not to forgive yourself. 

It starts with what Christ already did (peace w God)

• 2 Corinthians 5:17 (NLT) This means that anyone who belongs to Christ has become a new person. The old life is gone; a new life has begun!
• Romans 8:1-2 (NLT) So now there is no condemnation for those who belong to Christ Jesus. And because you belong to him, the power of the life-giving Spirit has freed you from the power of sin that leads to death.

But what’s our part now? Back to Isaiah

Isaiah 26:3 (NLT) You will keep in perfect peace all who trust in you, all whose thoughts are fixed on you!

• In Hebrew, “perfect peace” = shalom shalom (wholeness)
• We’re all more familiar with imperfect peace
• (Bible Knowledge Commentary (2 Vols.)) The prophet wrote a song that will be sung by the redeemed when the Messiah will establish the millennial kingdom. Isaiah was picturing himself standing in the redeemed land with the remnant listening to the people express their thanks to and confidence in God.

• What are your thoughts fixed on?
• For me: mind running, ruminating all the time, hard time sleeping, quieting mind
• For many: guilt, shame
• Inner peace comes from fixing your thoughts on what God says instead of what guilt says.
• Philippians 4:8-9 (NLT) And now, dear brothers and sisters, one final thing. Fix your thoughts on what is true, and honorable, and right, and pure, and lovely, and admirable. Think about things that are excellent and worthy of praise. Keep putting into practice all you learned and received from me—everything you heard from me and saw me doing. Then the God of peace will be with you.

When God forgives you, you’d be foolish not to forgive yourself. 

TRANS: When you get that right, you can move on to the third level of shalom:

Life is complex and stressful; “shalom” is the antidote that God offers through his people. 

• Why is it that Christians today are often seen as troublemakers?
• Proverbs 16:7 (NLT) When people’s lives please the LORD, even their enemies are at peace with them.
• 2 Corinthians 5:19-20 (NLT) For God was in Christ, reconciling the world to himself, no longer counting people’s sins against them. And he gave us this wonderful message of reconciliation. So we are Christ’s ambassadors; God is making his appeal through us. We speak for Christ when we plead, “Come back to God!”

Today we cover Lesson 4 in the LDS Missionary Lessons based on “Preach My Gospel”. This is the lesson where they talk about the commandments, many of which will sound familiar to Christians. The main difference? For Mormons the commandments are part of their system of works-righteousness.

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The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.

Got questions or want to leave a note? Email us at [email protected].

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Welcome back to the Unveiling Mormonism podacst! Today, we hear from Cassie as she shares her incredible story of growing up in the LDS Church, facing judgment, and questioning her beliefs.

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The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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Notes

Today we cover Lesson 3 in the LDS Missionary Lessons based on “Preach My Gospel”. When Mormon missionaries come to your door, they’re going to talk a lot about “the gospel”. But what it means to them is vastly different from what it means in the Bible. That’s what we’ll discuss in today’s episode.

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The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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Mentioned in this episode:

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Today we cover Lesson 2 in the LDS Missionary Lessons based on “Preach My Gospel”. This one is about what Mormons call "The Plan of Salvation" - but it's really about a concept foreign to biblical teaching called "exaltation". It's where Mormon missionaries introduce the concepts of eternal progression and "Kingdoms of Glory". Spoiler alert: it's not biblical!

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The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.

Got questions or want to leave a note? Email us at [email protected].

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• Preach My Gospel: A [Mormon] Guide to Missionary Service

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The Plan of Salvation

• Premortal Life: God’s Purpose and Plan for Us
• God is our Heavenly Father, and we are His children (see Acts 17:16–34; Hebrews 12:9).
• God has a plan for our happiness. Jesus Christ is central to that plan.
• God’s plan of happiness makes it possible to return to His presence (see Moses 1:39).
• Our eternal progression depends on how we use our agency (see 2 Nephi 2:27–29).
• The Creation
• Under the Father’s direction, Jesus Christ created the earth (see Hebrews 1:1–3).
• Agency and the Fall of Adam and Eve
• Adam and Eve were created in God’s image (see Genesis 1:26–27).
• In the Garden of Eden they were innocent and lived in God’s presence.
• Because they partook of the forbidden fruit, they were cast out of the garden (see Moses 4:19–31). This is called the Fall.
• They became mortal, were able to have children, and were also subject to sin and death (see 2 Nephi 2:22–25; Moses 5:11).
• Our Life on Earth
• Our purpose in life is to find lasting peace, joy, and happiness as families and to prepare to return to live with God.
• We came to the earth to be tested (see Abraham 3:24–25).
• We gain a body of flesh and bones, but we are subject to physical death.
• God gives commandments. If we obey, we are blessed. If we disobey, we sin and receive the consequences.
• All sin must be paid for, either by ourselves or by Christ (see Doctrine and Covenants 19:15–20).
• We make choices, and we all commit sin (see Romans 3:23).
• We have experiences that bring us happiness and also sorrow.
• We cannot overcome either physical or spiritual death without Christ.
• The Atonement of Jesus Christ
• Because Jesus Christ overcame physical death, we will all be resurrected (see Alma 11:41–43).
• Through Christ’s Atonement we can become clean from sin so that we can return to live in God’s presence (see 2 Nephi 9:8–9).
• Christ will forgive our sins as we have faith in Him, repent, receive baptism and the gift of the Holy Ghost, and endure to the end.
• The Spirit World
• All people must die.
• At death our spirits go to the spirit world.
• We live in either a state of misery or a state of peace and rest, depending on how we lived in this life.
• The Resurrection, Salvation, and Exaltation
• Our spirits and bodies will be reunited in the Resurrection (see Alma 11:42–45; 40:23).
• Eternal life and exaltation are gifts of God given to those who fully obey the gospel of Jesus Christ (see Doctrine and Covenants 14:7; 132:17).
• Judgment and Kingdoms of Glory (see Doctrine and Covenants 76; 137; 1 Corinthians 15:40–42)
• We will return to God’s presence to be judged according to our works and desires.
• If we have repented, we will receive mercy.
• We receive a kingdom of glory according to our works and desires (see Doctrine and Covenants 137:9).
• Those who receive the gospel and live it valiantly throughout their lives will receive the celestial kingdom (see Doctrine and Covenants 76:50–70).
• Honorable people who are “blinded by the craftiness of men” and who are “not valiant in the testimony of Jesus [Christ]” receive the terrestrial kingdom (see Doctrine and Covenants 76:75, 79).
• Those who sin and do not repent will receive the telestial glory after they suffer for their sins.