Justin Martyr lived from 110-165 a.d. and wrote in the “sub-apostolic” age. His writings give a glimpse into how Christianity functioned in its earliest days.
In his First Apology, he provides a description of Christian worship. They met in homes, having no church buildings.
Before being considered a Christian, a candidate was baptized “in the name of God, the Father and Lord of the universe, and of our Savior Jesus Christ, and of the Holy Spirit.” (First Apology, Chapter LXI-Christian Baptism.)
Meetings began with a prayer and “saluting one another with a kiss.” Then sacrament is prepared and administered using bread a “cup of wine mixed with water” which is blessed by “giving praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands.” (Id., Chapter LXV-Administration of the Sacraments.)
The early Christians recognized there was an obligation for “the wealthy among us [to] help the needy.” Therefore, after reading scripture and “the memoirs of the apostles or the writings of the prophets” donations are collected. “And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succors the orphans and widows, and those who, through sickness or any other cause, are in want.” (Id., Chapter LXVII-Weekly Worship of the Christians.) The reference to the “president” is to the one who conducted the meeting that week.
These simple observances were resilient enough to preserve Christianity after the death of the apostles and before any great hierarchical magisterium arose. It was the power of baptism, the sacrament, scripture study and financial aid among believers that gave Christianity its power. But it was diffused, and therefore incapable of destruction. When Justin Martyr was slain, the scattered Christians continued unaffected. It was just like when Peter and Paul were slain, and before them, James was killed. The power of Christianity reckoned from the vitality of its original roots. These roots were in Christ, His message, and teachings, which were employed to relieve one another by the alms shared from rich to poor.
When a centralized hierarchy took control over Christianity, the money that was used for the poor, the widows and orphans, was diverted to building churches, cathedrals, basilicas and palaces. Ultimately, the wealth generated by the generosity of Christian believers became the tool used by the hierarchy to buy up armies, kings, lands and treasures which were used to rule and reign as a cruel master over a subjugated population made miserable by the abuse heaped on them from Rome.
Even after the Protestant Reformation, Christianity continued to be ruled by hierarchies. Cathedrals and church buildings consumed and consume resources which are to be used to help the poor. Christ built no building, although He accepted the temple in Jerusalem as His Father’s house. Peter built no church building. Nor Paul, nor James, nor John. Christianity in the hands of the Lord and His apostles needed no brick and mortar for its foundation. It was built on the hearts of believers, brought together by the charity and assistance shared between them.
Today Christianity is not benefitted, but weakened, by hierarchies, cathedrals, edifices and basilicas housing opulence, wealth and art. Although the prophecies foretell of a temple to God in Zion, and another in Jerusalem, there are no other structures foretold to be built by Christians or latter-day Israel. How much stronger would Christianity be today if wealth were reserved for the poor, and hierarchies were stripped of their wealth?
Christ originally sent twelve messengers to spread the news about Him. They organized congregations of believers throughout the Mediterranean World, the Indian sub-continent and beyond. These were diverse bodies of believers, and depending on which of the twelve organized them, reflected different priorities. But they were all “Christian” and all followed Christ’s teachings.
Early Christianity included diverse and sometimes conflicting groups, all calling themselves “Christian.” But conflicts grew in intensity over the centuries that followed. When the Roman Emperor Constantine saw the value in adopting Christianity, he did not realize Christianity was internally fighting over fundamental beliefs. Accordingly, in 324 a.d. Constantine forced an agreement among Christian leaders in Nicaea. The result was the Nicene Creed. This creed marked the beginning of a new era referred to as Historic Christianity.
Historic Christianity divided at about 1,000 a.d. between Rome (Catholic) and Constantinople (Orthodox). That division remains today, more than a millennium later.
Rome’s dominion over Western Europe was further broken up beginning in 1517 when the Protestant Reformation began. What began with Martin Luther, has continued to divide and multiply Christian denominations with different groups placing different emphases on parts of the New Testament.
Arriving at a “unity of the faith,” which Paul hoped could be achieved by Christians (Eph. 4:11-13) is a way off. Christianity has instead become the handmaiden of ambitious men who have diverted resources from the poor to serve themselves. The present state of Christianity is not markedly different from Jerusalem at the time of Christ. The Christian leaders today, like the Sadducees and Pharisees, shear the sheep, consume them, but fail to serve them as Christ did.
Christianity began with personal worship and devotion in the homes of believers. Christ and His twelve built no cathedrals, chapels or church structures, but did give aid to the poor. Isaiah prophesied that only one kind of building would be built for God by His followers: A Temple or House of God, to be built on the mountaintop in Zion, and another in Jerusalem. (Isa. 2:2-3.) Beyond those two structures, all other resources should help the poor, as was once done by early Christians.
I knew a man in Christ about four years ago who, being overshadowed by the spirit on the 26th of February, 2005, had the Lord appear to him again. And the Lord spoke to him face to face in plain humility, as one man speaks to another, calling him by name. As they spoke the Lord put forth His hand and touched the eyes of the man and said, Look! The man had opened before him a view of the Lord kneeling in prayer. It was in a dark place. The air was heavy and overcast with sorrow. The man beheld the Lord praying in Gethsemane on the night of His betrayal and before His crucifixion.
All the Lord had previously done in His mortal ministry by healing the sick, raising the dead, giving sight to the blind, restoring hearing to the deaf, curing the leper, and ministering relief to others as he taught was but a prelude to what the Lord was now to do on this dark, oppressive night.
As the Lord knelt in prayer, His vicarious suffering began. He was overcome by pain and anguish. He felt within Him, not just the pains of sin, but also the illnesses men suffer as a result of the Fall and their foolish and evil choices. The suffering was long and the challenge difficult. The Lord suffered the afflictions. He was healed from the sickness. He overcame the pains, and patiently bore the infirmities until, finally, he returned to peace of mind and strength of body. It took an act of will and hope for Him to overcome the affliction which had been poured upon Him. He overcame the separation caused by these afflictions and reconciled with His Father. He was at peace with all mankind.
He thought His sufferings were over, but to His astonishment another wave overcame Him. This one was much greater than the first. The Lord, who had been kneeling, fell forward onto His hands at the impact of the pain that was part of a greater, second wave.
This second wave was so much greater than the first that it seemed to entirely overcome the Lord. The Lord was now stricken with physical injuries as well as spiritual affliction. As he suffered anew, His flesh was torn which he healed using the power of the charity within Him. The Lord had such life within Him, such power and virtue within Him, that although he suffered in His flesh, these injuries healed and His flesh restored. His suffering was both body and spirit, and there was anguish of thought, feeling, and soul.
The Lord overcame this second wave of suffering, and again found peace of mind and strength of body; and His heart filled with love despite what he had suffered. Indeed, it was charity or love that allowed Him to overcome. He was at peace with His Father, and with all mankind, but it required another, still greater act of will and charity than the first for Him to do so.
Again, the Lord thought His suffering was over. He stayed on His hands and knees for a moment to collect Himself when another wave of torment burst upon Him. This wave struck Him with such force he fell forward upon His face. He was afflicted by this greater wave. He was then healed, only to then be afflicted again as the waves of torment overflowed. Wave after wave poured out upon Him, with only moments between them. The Lord’s suffering progressed from a lesser to a greater portion of affliction; for as one would be overcome by Him, the next, greater affliction would then be poured out. Each wave of suffering was only preparation for the next, greater wave.
The pains of mortality, disease, injury, and infirmity, together with the sufferings of sin, transgressions, guilt of mind, and unease of soul, the horrors of recognition of the evils men had inflicted upon others, were all poured out upon Him, with confusion and perplexity multiplied upon Him.
He longed for it to be over, and thought it would end long before it finally ended. With each wave he thought it would be the last, but then another came upon Him, and then yet another.
The one beholding this scene was pained by what he saw, and begged for the vision of the Lord’s suffering to end. He could not bear to see his Lord suffering in this manner. The petition was denied and the vision did not end, for the Lord required him to witness it.
The man saw that the Lord pleaded again with the Father that “this cup may pass” from Him. But the Lord was determined to suffer the Father’s will and not His own. Therefore, a final wave came upon Him with such violence as to cut Him at every pore. It seemed for a moment that he was torn apart, and that blood came out of every pore. The Lord writhed in pain upon the ground as this great final torment was poured upon Him.
All virtue was taken from Him. All the great life force in Him was stricken and afflicted. All the light turned to darkness. He was humbled, drained, and left with nothing. It is not possible for a man to bear such pains and live, but with nothing more than will, hope in His Father, and charity toward all men, He emerged from the final wave of torment, knowing he had suffered all this for His Father and His brethren. By His hope and great charity, trusting in the Father, the Lord returned from this dark abyss and found grace again, His heart being filled with love toward the Father and all men.
These great burdens were borne by the Lord not only on behalf of mankind, but also as a necessary prelude to His death upon a Roman cross. Had he not been so physically weakened by these sufferings and drained of power from within, the scourging and crucifixion he suffered at the hands of men could not have taken His life.
It was many hours after this vision closed before the one who witnessed this suffering could compose himself again. He wept because of the vision shown him, and he wondered at the Lord’s great suffering for mankind.
The witness reflected for many days upon this scene of the Lord’s great suffering. He read many times the account of the Lord’s agony given to Joseph Smith, which reads, Therefore I command you to repent — repent, lest I smite you by the rod of my mouth, and by my wrath, and by my anger, and your sufferings be sore — how sore you know not, how exquisite you know not, yea, how hard to bear you know not. For behold, I, God, have suffered these things for all, that they might not suffer if they would repent; But if they would not repent they must suffer even as I; which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit — and would that I might not drink the bitter cup, and shrink — Nevertheless, glory be to the Father, and I partook and finished my preparations unto the children of men. [T&C 4:5]
He pondered and asked, Why were there waves of torment? Why did they increase in difficulty? How were they organized as they seemed to fit a pattern?
After long inquiring into the things which he had seen, the Lord, who is patient and merciful and willing to instruct those who call upon Him, again appeared to the man on the 20th of December, 2007. He made known unto him that the waves of torment suffered by the Lord came in pairs which mirrored each other. The first of each wave poured upon the Lord those feelings, regrets, recriminations, and pains felt by those who injured their fellow man. Then followed a second wave, which mirrored the first, but imposed the pains suffered by the victims of the acts committed by those in the first wave. Instead of the pains of those who inflict hurt or harm, it was now the anger, bitterness, and resentments felt by those who suffered these wrongs.
From each wave of suffering, whether as the one afflicting or as the victim of those wrongs, the Lord would overcome the evil feelings associated with these wrongs, and find His heart again filled with peace. This was why, in the vision of the suffering of the Lord, it was in the second waves that there appeared oftentimes to be injuries to His body.
The greater difficulty in these paired waves of torment was always overcoming the suffering of the victim. With these waves the Lord learned to overcome the victims’ resentments, to forgive, and to heal both body and spirit. This was more difficult than overcoming the struggles arising from the one who committed the evil. This is because the one doing evil knows he has done wrong and feels a natural regret when he sees himself aright. The victim, however, always feels it is their right to hold resentment, to judge their persecutor, and to withhold peace and love for their fellow men. The Lord was required to overcome both so that he could succor both.
In the pairing of the waves, the first torment was of the mind and spirit, and the second was torment of mind, spirit, and body.
The Lord experienced all the horror and regret wicked men feel for their crimes when they finally see the truth. He experienced the suffering of their victims whose righteous anger and natural resentment and disappointment must also be shed, and forgiveness given, in order for them to find peace. He overcame them all. He descended below them all. He comprehends it all. And he knows how to bring peace to them all. He knows how to love others whether they are the one who has given offense or the one who is a victim of the offense.
In the final wave, the most brutal, most evil, most heinous sins men inflict upon one another were felt by Him as a victim of the worst men can do. He knew how it felt to wrongly suffer death. He knew what it was like to be a mother holding a child in her arms as they are both killed by those who delight in their suffering. He knew how it was for ambitious men to rid themselves of a rival by conspiracy and murder. He knew what it was to have virtue robbed from the innocent. He knew betrayal, treachery, and abuse in all its worst degrading horror. There was no cruelty, no offense, no evil that mankind has suffered or will suffer that was not put upon Him.
He knew what it is like for men to satisfy their ambition by clothing their hypocrisy in religious garb. He also felt what it was like to be the victim of religious oppression by those who pretend to practice virtue while oppressing others. He knew the hearts of those who would kill Him. Before confronting their condemnation of Him in the flesh, he suffered their torment of mind when they recognized he was the Lord, and then found peace for what they would do by rejecting Him. In this extremity there was madness itself as he mirrored the evil which would destroy Him, and learned how to come to peace with the Father after killing the Son of God, and to love all those involved without restraint and without pretense even before they did these terrible deeds. His suffering, therefore, encompassed all that has happened, all that did happen, and all that would happen in the future.
As a result of what the Lord suffered, there is no condition — physical, spiritual, or mental — that he does not fully understand. He knows how to teach, comfort, succor, and direct any who come to Him seeking forgiveness and peace. This is why the prophet wrote: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. [Isa. 19:2] And again: Surely he hath borne our griefs, and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed. [Isa. 19:2] He obtained this knowledge by the things he suffered. He suffered that we might avoid sin by being obedient to His commandments. None of us need harm another, if we will follow Him. He knows fully the consequences of sin. He teaches His followers how to avoid sin.
The prophet Alma taught and understood our Lord’s sufferings as he wrote: And he shall go forth, suffering pains and afflictions and temptations of every kind; and this that the word might be fulfilled which saith he will take upon him the pains and the sicknesses of his people. And he will take upon him death, that he may loose the bands of death which bind his people; and he will take upon him their infirmities, that his bowels may be filled with mercy, according to the flesh, that he may know according to the flesh how to succor his people according to their infirmities. [Alma 5:3]
He can bring peace to any soul. He can help those who will come to Him love their fellow man. He alone is the Perfect Teacher because he alone has the knowledge each of us lack to return to being whole and at peace with the God and Father of us all after our transgression of His will. He is wise to what is required for each man’s salvation.
As the Lord made these terrible things known to the man he cried out, Hosanna to the Lamb of God! He has trodden the winepress alone! Glory, honor, and mercy be upon the Chosen One for ever and ever! I will submit unto anything you see fit to require of me! I will bend my knee in obedience to you! Let thy will, not mine be done! For worthy is the Lamb! Then, thinking upon how trifling his difficulties and disappointments had been in comparison with the suffering he saw imposed upon his Lord, the man added, Surely goodness and mercy have been mine all the days of my life!
And the Lord responded, And you shall dwell in the house of the Lord for ever. Then the man wept.
When I saw His resurrection, I was surprised to see it was still dark. When Mary realized it was Jesus, she embraced Him joyfully. She did not timidly reach out her hand, but she readily greeted Him with open arms, and He, in turn, embraced her. It is difficult to describe what I saw of the incident, apart from saying the Lord was triumphant, exultant, overjoyed at His return from the grave! She shared His joy. I was shown the scene and do not have words to adequately communicate how complete the feelings of joy and gratitude were which were felt by our Lord that morning. As dark and terrible were the sufferings through which He passed, the magnitude of which is impossible for man to put into words, these feelings of triumph were, on the other hand, of equal magnitude in their joy and gratitude. I do not think it possible for a mortal to feel a fullness of either. And, having felt some of what He shares with His witnesses, I know words are inadequate to capture His feelings on the morning of His resurrection. He had the deep satisfaction of having accomplished the most difficult assignment given by the Father, knowing it was a benefit to all of His Father’s children, and it had been done perfectly.
Mary and Christ embraced. There was nothing timid about the warm encounter she had with Him. Then He said to her, “Hold me not” because He had to ascend, return and report to His Father. Joseph Smith was correct when he revised this language. I then saw Him ascend to heaven. I saw the golden heavenly light glowing down upon Mary as she watched His ascent. All this happened while it was yet dark on the morning He rose from the dead. He has shown this to me and I can testify to it as a witness.
Although I have disclosed some of what I have been shown I cannot tell all. If I have a witness of the Lord’s resurrection, certainly you can have the same. There is nothing significant about me. Further, I cannot compel you to believe me, but can truthfully testify of Him. Believe His promise to come to you and comfort you, and take up His abode with you (John 9:8). Believe Him, because everybody is equally dependent upon Him for their hope of salvation. Never put your eternal salvation in the hands of anyone other than Jesus Christ, who paid to ransom you. Belief based upon the testimony or witness of another should never satisfy you. You should press forward and obtain your own witness of your Risen Lord. Move into action, grow beyond belief, act in conformity to the things He has asked you, and develop faith. Use that faith to develop knowledge of Him, then you will not be dependent upon anyone else for knowledge which will both save you and assure you eternal life.
Vision on February 26, 2005 and March 14, 2005 as related by Denver Snuffer, jr.
Between the death of Christ’s apostles and the Council of Nicaea, Christianity changed dramatically. It is impossible to account for all that happened to cause the changes. Although some of the writings of the Ante-Nicene Fathers (Christian leaders before Nicaea) have been preserved, the records are wholly inadequate to understand everything that happened, and why it happened.
A new religion rarely appears in history. When one does, it presents a unique opportunity for us to study the process.
Religions begin with an inspired leader whose confident vision opens new light and truth into the world. If there is no new vision, then the religion won’t survive. But an original, inspired leader is difficult to replicate. Within a short time, the founder’s work is overtaken by others. Their insecurities and fears leave them without the confidence once present at the foundation. Believers donate, and contributions aggregate. A new generation of believers begin to notice the wealth of their movement, and aspiring leaders who would never sacrifice their name, reputation, security, and lives are drawn to management and seeking personal benefit from the institution. Bold claims become hollow echoes, and leaders’ insecurity results in defensive and protective steps. Instead of moving forward with inspired new light and truth, the established religion fears and fights against threatened losses.
William James explained the process:
A genuine first-hand experience like this is bound to be a heterodoxy to its witnesses, the prophet appearing as a mere lonely madman. If his doctrine prove contagious enough to spread to any others, it becomes a definite and labeled heresy. But if it then still prove contagious enough to triumph over persecution, it becomes itself an orthodoxy; and when a religion has become an orthodoxy, its day of inwardness is over: the spring is dry; the faithful live at second hand exclusively and stone the prophets in their turn. The new church, in spite of whatever human goodness it may foster, can be henceforth counted on as a staunch ally in every attempt to stifle the spontaneous religious spirit, and to stop all later bubblings of the fountain from which in purer days it drew its own supply of inspiration. Unless, indeed, by adopting new movements of the spirit it can make capital out of them and use them for its selfish corporate designs!” (The Varieties of Religious Experience, being the Gifford Lectures on Natural Religion Delivered at Edinburgh in 1901-1902, Lectures XIV and XV: The Value of Saintlessness.)
Mormonism was founded in 1830 by Joseph Smith who claimed that ten years prior to founding a church he had been visited by God the Father and Jesus Christ. In the intervening years between the first visit and the time a church was organized, Joseph claimed to have been visited by an angelic messenger who delivered to him a new volume of scripture, the Book of Mormon. He claimed to have received revelations before founding the church, and then many more after its organization.
Whether you believe Joseph Smith’s claims or not, he and his followers give a unique opportunity to witness how founding a religion sets in motion a series of predictable events that happen every time a new religion begins. Perhaps the best way to decipher the transition of Christianity from the original Primitive Christianity to its replacement, Historic Christianity, is to study Mormonism. Similar to the way the Primitive Christian church passed away after the death of the apostles, Mormonism has passed away following the deaths of Joseph and Hyrum Smith. The same process was at work in both.
Primitive Christianity and Mormonism set out to change the world, and after some initial success, both enjoyed worldly success. Their success diverted attention from saving souls to managing people and property. Paul observed, “the love of money is the root of all evil.” (1 Tim. 6:10.) A new religion is not profitable for the first believers. They are persecuted. They sacrifice their lives and property to follow what they believe to be God’s burden laid on them. Because of their sacrifices, they have faith and know they please God. Without sacrifice, it is impossible to obtain the faith required for salvation. Founders make sacrifices, successors enjoy the fruit of those sacrifices.
In time, the founding gives way to popular approval. John Wesley observed the price that is paid for popular acceptance is the loss of the Spirit:
“It does not appear that these extraordinary gifts of the Holy Ghost were common in the Church for more than two or three centuries. We seldom hear of them after that fatal period when the Emperor Constantine called himself a Christian;…From this time they almost totally ceased;…The Christians had no more of the Spirit of Christ than the other heathens….This was the real cause why the extraordinary gifts of the Holy Ghost were no longer to be found in the Christian Church; because the Christians were turned Heathens again, and had only a dead form left.Churches all come to depend on money for survival.”
Churches, like the men who belong to them, are just as vulnerable to the “love of money” which leads to “all evil.” People can have the gifts of the Spirit, or they can acquire riches in this world, but cannot have both.
Catholicism grew wealthy from the offerings of its members. When it owned most of the European lands and ruled over all people within Roman Catholic boundaries, it was cold, corrupt, violent and cruel. The transition from persecuted minority to dangerous majority took three centuries. With that status the original was lost.
Mormonism has followed the same path and achieved the same end in less than half the time. If a Christian wants to know how Primitive Christianity was lost to apostasy, the history of The Church of Jesus Christ of Latter-day Saints is where it can be found. Mormon beliefs are so unstable that they now “unequivocally condemn” 10 of the first 11 of their church presidents, including Brigham Young, John Taylor, and David O. McKay.
In order to progress forward, we must go back. Since we have no way to recover enough information to understand Christianity’s trek from Jerusalem to Rome, Mormonism allows Christians a view into the transition from Nauvoo to Salt Lake. Both paths followed the same tragic topography.
If Christians were to examine the history of Mormonism, they would better understand how unclean spirits and false prophets overtook Christianity. (Rev. 16:13; also 2 Tim. 11:13-15.) Joseph Smith began Mormonism under the influence of one spirit, but upon his death, Brigham Young followed under the influence of another.
As a true shepherd would, Joseph gave his life for the sheep. (John 10:11.) Brigham Young declared he would flee and never surrender his life, a sign of a false shepherd. (John 10:12-13.) He proclaimed he was unwilling to lay down his life as Joseph did:
“But woe, woe to that man who comes here to unlawfully interfere with my affairs. Woe, woe to those men who come here to unlawfully meddle with me and this people. I swore in Nauvoo, when my enemies were looking me in the face, that I would send them to hell across lots, if they meddle with me; and I ask no more odds of hell to-day.” (July 26, 1857.)
“A mob killed Joseph and Hyrum in jail, notwithstanding the faith of the State was pledged to protect them… I have broken no law, and under the present state of affairs, I will not suffer myself to be taken by any United States officer, to be killed as they killed Joseph.” (August 12, 1857.)
“Do you expect to stand still, sit still, or lie still, and untimely let them take away my life? I have told you a great many times what I have to say about that. I do not profess to be so good a man as Joseph Smith was. I do not walk under their protection nor into their prisons, as he did.” (August 9, 1857.)
Brigham Young advocated controlling people by holding economic power over them. He explained how he envisioned keeping people in line and subordinate to him by getting them to consecrate their property to the church he led:
“If any man is in darkness through the deceitfulness of riches, it is good policy for him to bind up his wealth in this Church, so that he cannot command it again, and he will be apt to cleave to the kingdom. If a man has the purse in his pocket, and he apostatizes, he takes it with him; but if his worldly interest is firmly united to the Kingdom of God, when he arises to go away, he finds the calf is bound, and, like the cow, he is unwilling to forsake it.” (April 6, 1852.)
Brigham Young defied the US Government when its representatives were critical of his authoritarian rule in the Territory of Utah:
“What says the United States? ‘Let us send a governor there; let us send our judges there.’ But what do they cry? ‘We have no influence or power, for there are other men there who rule, and we cannot help it; they have the reins of government and turn the people whithersoever they will, and we cannot help ourselves.’ What did a gentleman say to [US President] Mr. Fillmore? Said he, ‘You need not send anybody there, for Brigham Young is Governor, and he will govern the people all the time; and there is no other man that can govern them.’ If there is any truth in this, it is, he will do so as long as the Lord lets him.” (October 3, 1852.)
On June 9, 1853, he threatened to kill any apostates or non-believers who opposed him in a public discourse. Beginning in 1855, God’s wrath at Brigham Young and his followers became evident in a series of natural disasters that caused famine and severe hardships. In response to these afflictions, Young increased his threatening and began a bloody period known as the Mormon Reformation. The Mountain Meadows Massacre was as a result, at least in part, by the fiery rhetoric Brigham Young preached during the Mormon Reformation.
Like the early Christians who were overcome by deceiving spirits, (Mark 13:5-6; 2 Tim. 3:13; 1 Cor. 15:33-34; Eph. 5:5-6) Mormonism was overcome by the lusts, appetites, and ambitions of Young, who was animated by a very different spirit than Joseph Smith. The result of leading by that spirit is aptly described in the Book of Mormon:
“For the time speedily shall come that all churches which are built up to get gain, and all those who are built up to get power over the flesh, and those who are built up to become popular in the eyes of the world, and those who seek the lusts of the flesh and the things of the world, and to do all manner of iniquity; yea, in fine, all those who belong to the kingdom of the devil are they who need fear, and tremble, and quake; they are those who must be brought low in the dust; they are those who must be consumed as stubble; and this is according to the words of the prophet.” (1 Ne. 22:23.)
LDS Mormonism not only has been built up to get gain, but is a multibillion dollar empire, able to undertake a trillion-dollar development for housing, and employing a population of 500,000 people in Florida on 133,000 acres. The LDS church is only partly religious, and has built a $2 to $5 billion dollar shopping mall-condominium housing-office complex across the street from its Salt Lake City temple. (The total cost depends on whether the retail establishment alone or the entire project is valued.) The LDS corporate church is now completing a similarly ambitious project in downtown Philadelphia adjacent to the temple it completed in September 2016.
Millions of faithful Mormons are entirely oblivious to the dramatic gulf between the scriptures, revelations, and teachings of the founder Joseph Smith, and the replacement religion created through Brigham Young. That transition mirrors what happened to early Christianity. By the time only one Christian orthodox faith survived, it was also making merchandise of men’s souls. The description of Babylon the Great whore in John’s revelation accurately describes both the false Christian religious empire founded in Rome in the fourth century and the false Mormon empire founded by Brigham Young in the late 1840s:
“The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble, and cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men.” (Rev. 18:12-13.)
Christianity did not survive the second century. Mormonism did not survive its third decade. The answer to the question ‘why’ is the same: Both became more interested in getting economic gain, power over the flesh, becoming popular in the eyes of the world, and infatuated by the lusts of the flesh and the things of the world, than in practicing and preserving the faith taught by Christ. The Book of Mormon describes the corrupting influences infecting churches.
Christ’s religion requires sacrifice. Its reward is later, after this world. In this world, if we practice the faith taught by Christ, “we are of all men most miserable.” (1 Cor. 15:19.)
How can we support with our donations the false ministers who preach for hire and neglect the poor among us? How can we assume we will be saved by the smooth things we hear from our hireling priests? (Isa. 30:10.) How would we even recognize the truth after being taught lies pretending to define what it means to be “Christian”?
There exists an intolerant and anti-Christian view that rejects as un-Christian all those who think there is a necessary role for works in addition to faith. (See James 2:20 & 26: “Faith without works is dead”.) They ignore two verses penned by James. They reject three chapters of Christ’s teachings. (Matt. 5 through 7.) They reject Christ’s own submission to the ordinance of baptism “to fulfill all righteousness.” (Matt. 3:15.) These dogmatic and blind guides base their entire false construction on Paul’s letter to the Ephesians which states in passing: “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.” (Eph. 2:8-9.) It is a mistake to interpret Paul to be in conflict with Christ’s Sermon on the Mount, and if there is a conflict, we ought to obey Christ.
Paul taught in Ephesus, resided there for a time, and was acquainted with the arguments going on in that community when he wrote his letter to them. The document is literally “reading someone else’s mail” without the benefit of knowing the background of weeks of Paul’s teaching and information related to him from visitors to the city. We cannot now have any confidence that these two verses represent Paul’s understanding or even Paul’s oral teachings.
What we do know for certain, however, is that Christ instructed us to be the salt of the earth (Matt. 5:13) and light of the world (Matt. 5:14). It is anti-Christ to deny the obligation to be salt and to provide light. It is anti-Christ to reject Christ’s admonition to let the world “see your good works” if we are to follow Him. (Matt. 5:16.)
Christ warned us to “keep the commandments.” He cursed those who proclaim we are merely saved by grace and have no obligation to obey His commandments. He declared, “Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.” (Matt. 5:19.)
Christ then elevated the commandment to not kill, by warning Christians to “not be angry” with their brothers. (Matt. 5:21-22.) He explained that His followers would not even engage in Christian giving without first forgiving all those who offended them. (Matt. 5:23-24.)
Christ commanded us to agree with disputants, and not oppose them. We are to give what they demand of us rather than withhold even our cloak. (Matt. 5:25-26; 39-42.)
Christ elevated the commandment against committing adultery by commanding His followers to not entertain “lust in your heart.” (Matt. 5:27-28.)
Christ revoked divorce as an option for His followers, except in the case adultery. (Matt. 5:31-32.)
Christ commanded us to love even our enemies and return good for evil. (Matt. 5:43-47.)
Christ commanded us to “be perfect” as a follower and believer in Him. (Matt. 5:48.)
This is only the first of the three chapters of Christ’s instructions about what following Him requires.
James explained how a Christian is to follow Christ: “What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.” (James 2:14-18.)
A joint accord has been reached by the Lutherans and Catholics on one issue that has divided them since Martin Luther. Luther, because he rejected Catholic authority claims, needed another basis for salvation. He identified God’s grace alone as the solution. Catholicism, however, required the accouterments it offered through its claims to priesthood authority, and by extension authoritative ordinances. Therefore the Catholic claims required believers to respond with suitable submission, or works, to be saved.
The joint accord now allows the question of grace vs. works to be buried, as between Catholics and Lutherans. Harmony is found in the statement which contains these words:
“By grace alone, in faith in Christ’s saving work and not because of any merit on our part, we are accepted by God and receive the Holy Spirit, who renews our hearts while equipping us and calling us to good works.”
The whole accord can be found here: Joint Declaration on the Doctrine of Justification (by the Lutheran World Federation and the Catholic Church).
Paragraph 25 explains:
“We confess together that sinners are justified by faith in the saving action of God in Christ. By the action of the Holy Spirit in baptism, they are granted the gift of salvation, which lays the basis for the whole Christian life. They place their trust in God’s gracious promise by justifying faith, which includes hope in God and love for him. Such a faith is active in love and thus the Christian cannot and should not remain without works. But whatever in the justified precedes or follows the free gift of faith is neither the basis of justification nor merits it.”
The entire statement is interesting and can be seen at the link above.
What if salvation is not determined by grace alone, by works alone, or even some combination of the two? What if it comes from the ministry of one sent by God to declare salvation? And faith comes by hearing the message like Paul taught. (See Romans 10:17.) Paul was expounding a passage from Isaiah (Isa. 53:1), a prophet sent by God. Paul was likewise sent with a message from God. What if the meaning is that in order to receive salvation it is essential that the believer receive a message from a minister actually sent by God with a message for our day and time?
What if salvation requires the same thing now as when Isaiah preached and prophesied, and when Paul taught, and when Christ ministered to mankind? What if there is a necessary relationship between the sender of a message (God) and the speaker of the message (one sent by God) in order for the message to actually result in salvation for the hearer-believer?
Who has believed our report, indeed? And who, then, has saving faith?
This is a moment that has been 500 years in the coming. But it does not carry the certifying imprint of God’s word. Instead it carries the authority of compromise between two institutions whose link to God is borrowed from those who did speak with and for God, but who have long been dead. Does living faith require a living message? If so, neither Lutheran nor Catholic institutions can save. Nor can their new agreement signal anything important for anyone’s salvation.
The debate over who was “speaking” the testimony of Jesus Christ in the beginning of the Gospel of John has been one of the longest-standing questions in Christianity. Heracleon addressed this at about 165 a.d. He was a Gnostic and from the school of Valentinus. Valentinus was an early Gnostic, claiming to have secret knowledge passed from John (the Beloved). He attributed early material in the Gospel of John to John the Baptist.
Origen wrote early in the Third Century, disputed Heracleon and argued that it was John the Beloved who was responsible for the composition. Origen’s Commentary on John, Sixth Book, Chapter 2. The debate has never ended.
The term “logos” which is rendered “word” in most English translations of the Gospel of John, has a pre-Gospel of John history. The most recent use of the term, prior to the composition of the Gospel of John, was Philo of Alexanderia. He was born two decades before the birth of Christ and wrote just a few years prior to the composition of John’s writing.
Philo considered the “logos” to be an intermediary between man and God, a Divine being that bridged the gap between fallen man and perfect God. There is a great debate over the extent to which Philo’s writings influenced John’s composition.
John the Beloved’s composition begins by placing Christ in a pre-earth, creative role that is cosmic in scope. This introduction was intended to alert the reader that the individual described in the text that would follow was God. Then the often mundane events build with proof upon proof that the man Jesus was indeed the cosmic creator and God in very fact. By the end of the account, the proof has been assembled to demonstrate that the opening description was true beyond dispute. Christ was God.
Origen’s writings make it clear that a pre-earth existence for mankind, not just Christ but all men, was part of early Christian belief. That belief has been lost for most Christians. Origen wrote: “John’s soul was older than his body, and subsisted by itself before it was sent on the ministry of the witness of the light.” He extends this to us all: “if that general doctrine of the soul is to be received, namely, that it is not sown at the same time with the body, but is before it, and is then, for various causes, clothed with flesh and blood; then the words ‘sent from God’ will not appear to be applicable to John alone.” Origen’s Commentary on John, Book II, Chapter 24. Meaning that not only did John exist before he was flesh and blood, but all men likewise existed before they entered this world.
The pre-earth existence of mankind is taught in the Bible. Jeremiah was told he was “ordained” before he entered his mother’s womb: “Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.” Jeremiah 1:5 KJV.
Job likewise describes the joy of the spirits of men when they learned of the plan for creating this world: “When the morning stars sang together, and all the sons of God shouted for joy.” Job 38:7. Christ’s apostles inquired about the pre-birth sins of the man born blind. John 9:2. A question that could only be asked if it were possible for him to sin before birth because he existed prior to his birth.
Although Christians today do not recognize the doctrine of pre-earth existence of man’s spirit, it was once a part of Christian belief. Like the confusion about who is speaking in the earliest verses of the Gospel of John, Christianity has lost clarity that can only be restored by another revelation from God. As Roger Williams, a late Protestant Reformer in the American Colonies, said: “The apostasy…hath so far corrupted all, that there can be no recovery out of that apostasy until Christ shall send forth new apostles to plant churches anew.” He recognized that no man has authority to perform even the basic ordinances of the Gospel of Jesus Christ unless Christ has authorized that man.
Reading the New Testament is like reading another person’s mail. It was written to a specific body of believers who had been taught by those who knew Christ. Today it is just as necessary to have that same vital connection to Christ in order to be saved. How can we believe the truth if we are not taught the truth? How can we be taught the truth unless someone is sent from Christ to teach a message from Him? How can anyone pretend to teach the truth if Christ did not send them? See Romans 10:14-15.
John the Baptist was the last messenger sent by God in the dispensation of Moses. (John 1:6.) He represents the end of one dispensation and the beginning of another. He overthrew the kingdom of the Jews and wrested all the authority that remained with the Jews from the original commission delivered through Moses.
John the Baptist’s message was to repent, warning that the “kingdom of heaven” was at hand. (Matt. 3:2.) The Jews were concerned at his message and sent representatives to inquire from him about the authority he had to start something new. (John 1:21-25.)
John the Baptist’s authority to baptize was recognized and accepted by Jesus Christ. He came to John and submitted to baptism because only by doing so would Jesus follow the requirements of righteousness. (Matt. 3:14-16.)
John was sent by God (John 1:6) and his right and authority was undisputed by both Jesus and the early Christians. Ignatius wrote about Christ’s baptism: “[He] was baptized by John, that He might ratify the institution committed to that prophet.” (Epistle of Ignatius to the Ephesians, Chapter XVIII.) And, “was baptized by John, that all righteousness may be fulfilled.” (Epistle of Ignatius to the Smyrnaeans, Chapter I.)
Jesus posed the question to Jewish leaders of John the Baptist’s authority. He asked, “The baptism of John, whence was it? from heaven, or of men?” A question that the Jewish leaders knew if they answered would expose the problem of rejecting John. “And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him?” (Matt. 21:25.) They concluded that they could not answer this question. (Id., v. 26.)
Jesus Christ described John the Baptist in these words: “Among those that are born of women there is not a greater prophet than John the Baptist[.]” (Luke 7:28.) Jesus said of him: “He was a burning and a shining light[.]” (John 5:35.)
John was born to a Levite father. (Luke 1:5.) But he was taken into the Judaean wilderness and hidden there to protect him from the authorities. (Luke 1:80.) When he returned from the wilderness, he came dressed in camel hair, wearing a leather girdle, eating locusts and wild honey. (Matt. 3:4.) These details suggest he lived without employment, home, or wealth, surviving on what God provided, as if Christ had John in mind when He taught in the Sermon on the Mount:
And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof. (Matt. 6:28-34.)
These things, which describe the life of John the Baptist, seem to us both fanatical and impractical. When cast out of the Garden, mankind was doomed to obtain bread by the sweat of our labor. (Gen. 3:19.) We are commanded to labor for our support (2 Thes. 3:11) and not steal (Eph. 4:28) nor expect another man’s bread to be given to us (2 Thes. 3:8). If a man will not labor, he should not eat what others produce through their labor (2 Thes. 3:10). Yet John seems to have abandoned everything to serve God, and in turn lived only on what God provided for him.
Would we have recognized and accepted John as a messenger sent by God? How would we have determined that this “homeless’ man was “‘sent by God”? If he had no pulpit, how could we know, that for a brief time, he alone could perform an ordinance required for salvation? If he was not part of the established system of religion, why would we give him any heed? If there was an existing temple, a presiding high priest, a governing board in the Sanhedrin, and established synagogues where scripture was recited and messages were delivered each week, why would we expect John to be more relevant to our salvation than the religious system in place? If the entire religious landscape was attributed to Moses, who was known to be a prophet (John 9:29), what makes us think we would choose to believe God sent the outsider, John? Why think salvation today will require anything less of a test than was required when John first appeared and began to preach? Why think we are any different than the Jews who rejected both John and Jesus? If our religion is a comfortable part of our lives, then what is its value?
Christ described what is required to follow Him:
Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law. (Luke 12:51-53.)
And again, the Lord taught:
Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you. (Matt. 5:10-12.)
If our religion does not cause others to revile us, members of our families to be offended, or help us understand the life of Christ and the prophets, it is not Christ’s religion. If religion takes us to a comfortable church each week where we are assured we will be saved in heaven, it is not truly Christian. If it does not require sacrifice, then we have nothing in common with either Christ or the prophets.
It is still possible to practice Christianity, but not in comfortable pews, listening to flattery and praise. The Bible warns that the time will come when God will: “Render the hearts of this people insensitive, Their ears dull, And their eyes dim, Otherwise they might see with their eyes, Hear with their ears, Understand with their hearts, And return and be healed.” (Isa. 6:10; New American Standard version.) This happens every week in most “Christian” churches throughout the world.
Would we have recognized John the Baptist as a burning and shining light? How?
It is by grace we do the required works to be saved. As explained in Philipians 2:13: “For it is God which worketh in you both to will and to do his good pleasure.” As Paul explained in Romans 6:1-2 concerning those who are born again through Christ: “What shall we say then? Shall we continue in sin, that grace may abound? God forbid.” We must escape sin by the grace of God and then do the works that testify we are in possession of God’s grace."
As James explained in James 2:17-20: “Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But will thou know, O vain man, that faith without works is dead?”
If we are saved by the grace of God our works will testify of that grace within us. Without the works of righteousness, put within us by being born again, a new creation of Christ’s, we may claim to have been saved by grace, but it is without proof..
There is a great difference between recognizing the “signs of the times” and knowing the detail of how prophecy will be fulfilled. An example of the difference is found in Matthew. Matthew 2:1-18 tells of “wise men” who studied the scriptures, watched the signs in the heavens, recognized a “star” that testified of the birth of the Messiah or newborn “king of the Jews,” traveled a great distance (perhaps as long as two years) to worship Him, facilitated fulfilling prophecy by their presence in Jerusalem, and were visited by God in a dream. Here is the account:
Now when Jesus was born in Bethlehem of Judæa in the days of Herod the king, behold, there came wise men from the east to Jerusalem, Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. When Herod the king had heard these things, he was troubled, and all Jerusalem with him. And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. And they said unto him, In Bethlehem of Judæa: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. Then Herod, when he had privily called the wise men, inquired of them diligently what time the star appeared. And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also. When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. When they saw the star, they rejoiced with exceeding great joy. And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh. And being warned of God in a dream that they should not return to Herod, they departed into their own country another way. And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him. When he arose, he took the young child and his mother by night, and departed into Egypt: And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son. Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men. Then was fulfilled that which was spoken by Jeremy the prophet, saying, In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.
Despite all the wise men were able to know, they did not know where to find the newborn king. They mistakenly went to Herod’s people to inquire about Christ’s birth. They did not know, and God did not reveal to them, that Christ would be born in Bethlehem.
It is unlikely they would have willingly acted to fulfill the Jeremiah 31:15 slaughter of children. Yet Matthew credits their involvement with fulfilling this prophecy. Can men unwittingly fulfill prophecy? Can anyone, even wise men who are well studied in scripture and prophecy, ever fully understand prophecy.
One of the lessons from this scriptural account is that all “wise men” whose diligence and faithfulness lead them to understand God’s hand is at work may still not understand how or where God will act. There remain “mysteries” which God will accomplish, but men cannot understand beforehand.
If the wise men knew He had been born, but could not identify where Christ’s birth happened, despite all else they were able to do, then how can anyone know how God will accomplish His “strange act” in the last days?
Remember the modern caution in D&C 101:93-95:
What I have said unto you must needs be, that all men may be left without excuse; That wise men and rulers may hear and know that which they have never considered; That I may proceed to bring to pass my act, my strange act, and perform my work, my strange work, that men may discern between the righteous and the wicked, saith your God.
Prophecies are not given to know details beforehand. They are given so that when they are fulfilled one may understand that God knows the end from the beginning. (Isa. 48:3-5.)
Today, the best estimate is that there are over 40,000 different “Christian” denominations or sects. No one knows for sure because there is no organized data-base that identifies them all. Many are as small as a single congregation. The total number of “Christians” is estimated at over 2.2 billion.
Jesus Christ is “the same yesterday, today and forever.” (Heb. 13:8.) God has made a point of explaining that He does not change. (Mal. 3:6.)
The pace at which “Christian” sects are dividing appears to be accelerating. The disagreements between “Christian” sects are pronounced enough that many of them claim they alone are “true” and only they can save your soul. They denounce other denominations as false, their followers unsaved, or worse, damned and followers of the devil.
The scriptures claim there is “one Lord, one faith, and one baptism.” (Eph. 4:5.) Christians should compare what they see in “Christianity” of today with what the scriptures teach. How can messages from the various sects conflict so greatly that the Christian world is divided into more than 40,000 different bodies?
Christianity was never to be “preached” by just anybody willing to make a claim to be preaching the truth. A true messenger must be “sent” by God. (Rom. 10:14-15.) That does not mean they have some sentimental inclination to proclaim a message. It means that God sent them.
Paul was sent by God, and he explained the criteria. The qualifications have never changed, been rescinded or superseded. The unchangeable God requires the same today as anciently.
How can an unchangeable God, who is the same yesterday, today and forever, be guiding these conflicting and contentious Christian denominations? The answer is simple: He is not.
The Christian sects are led by hireling priests who stir up conflict that prevents Christian believers from agreeing with one another. They flatter their congregations and keep them content. “Christians” are fed a weekly dose of vanity and lies by men and women expecting to be paid (by their followers) for their preaching. If you removed the profits from Christian churches, you would quickly see the pulpits abandoned by the hucksters employed there. If no one were paid to preach, conflicts would quickly end between the rank-and-file Christian.
I gave three talks in 2017; in California, Texas and Atlanta. I have been sent to give these three messages. I do know God. I have been ministered to by Him and He has prepared me to minister to others. Like Paul, who was sent by God, I will also tell you of an unchangeable God, who is the same yesterday, today and forever. His message requires the same from you today as it did when Jesus Christ first taught in Galilee and Judea.
Anyone who claims to be a “Christian” may be interested in hearing these three talks. No admission was charged and no donations were solicited. Charity is wasted on hireling clergy. It should be used for the poor. Clergy ought to labor for their support as do other Christians. The sooner we stop paying a professional clergy, the sooner Christianity will lose its animosity and improve in spirit, function and value.
Christians universally claim that the canon of scripture is closed. According to the tradition, God finished revealing things and the single means of knowing God’s will, gaining authority, and obtaining salvation is fully documented in the scriptures. This is the “sola scriptura” belief–i.e., the scriptures alone save.
This is not true. Even the scriptures do not make such a claim. All the Christian apologists who cite the various Old and New Testament verses to support the claim, rely on convoluted interpretation. They also ignore the promise of scripture that God will continue to speak (James 1:5-6; Joel 2:28-32) and will send prophets (Rev. 11:3; Zech. 4:14).
One of the principles of Biblical hermeneutics is that interpretation of scripture is best accomplished by using the newest to understand the oldest. The passages of the Old Testament quoted in the New Testament mean what the New Testament claims because the New Testament is more recent. If this principle were not used, then you could question many of the ways Old Testament meanings get assigned by New Testament writers because they are counter-intuitive, or even apparently contradictory to the original Old Testament text.
For example, the Isaiah text in 7:14, read apart from the New Testament claims, apparently means that a young virgin will not have time to conceive a child, and give birth (approximately 9 months) before the kings of both Damascus and Samaria are overthrown. (See Isa. 7:5-16.) BUT, according to the New Testament this is a Messianic passage foretelling the virgin birth of Christ. (Matt. 1:23.) Therefore, Christians universally claim the virgin birth of Christ was foretold by Isaiah 7:14.
If you take the rule to interpret the meaning of scripture by using the most recent revelation to assign meaning to all earlier scripture, then the meaning of the Bible ought to be reckoned by using the Book of Mormon and revelations to Joseph Smith. Christians are unwilling to do this, and when considering a new revelation, apply their rules of interpretation in the reverse. It is hypocritical. Moreover, if the same test were applied in like manner using the Old Testament, then Christianity would fail for lack of support.
Consider what the Book of Mormon has to say about this Bibliolatry:
many of the Gentiles shall say: A Bible! A Bible! We have got a Bible, and there cannot be any more Bible. But thus saith the Lord God: O fools, they shall have a Bible; and it shall proceed forth from the Jews, mine ancient covenant people. And what thank they the Jews for the Bible which they receive from them? Yea, what do the Gentiles mean? Do they remember the travails, and the labors, and the pains of the Jews, and their diligence unto me, in bringing forth salvation unto the Gentiles? O ye Gentiles, have ye remembered the Jews, mine ancient covenant people? Nay; but ye have cursed them, and have hated them, and have not sought to recover them. But behold, I will return all these things upon your own heads; for I the Lord have not forgotten my people. Thou fool, that shall say: A Bible, we have got a Bible, and we need no more Bible. Have ye obtained a Bible save it were by the Jews? Know ye not that there are more nations than one? Know ye not that I, the Lord your God, have created all men, and that I remember those who are upon the isles of the sea; and that I rule in the heavens above and in the earth beneath; and I bring forth my word unto the children of men, yea, even upon all the nations of the earth? Wherefore murmur ye, because that ye shall receive more of my word? Know ye not that the testimony of two nations is a witness unto you that I am God, that I remember one nation like unto another? Wherefore, I speak the same words unto one nation like unto another. And when the two nations shall run together the testimony of the two nations shall run together also. And I do this that I may prove unto many that I am the same yesterday, today, and forever; and that I speak forth my words according to mine own pleasure. And because that I have spoken one word ye need not suppose that I cannot speak another; for my work is not yet finished; neither shall it be until the end of man, neither from that time henceforth and forever. Wherefore, because that ye have a Bible ye need not suppose that it contains all my words; neither need ye suppose that I have not caused more to be written. For I command all men, both in the east and in the west, and in the north, and in the south, and in the islands of the sea, that they shall write the words which I speak unto them; for out of the books which shall be written I will judge the world, every man according to their works, according to that which is written. For behold, I shall speak unto the Jews and they shall write it; and I shall also speak unto the Nephites and they shall write it; and I shall also speak unto the other tribes of the house of Israel, which I have led away, and they shall write it; and I shall also speak unto all nations of the earth and they shall write it. And it shall come to pass that the Jews shall have the words of the Nephites, and the Nephites shall have the words of the Jews; and the Nephites and the Jews shall have the words of the lost tribes of Israel; and the lost tribes of Israel shall have the words of the Nephites and the Jews. And it shall come to pass that my people, which are of the house of Israel, shall be gathered home unto the lands of their possessions; and my word also shall be gathered in one. And I will show unto them that fight against my word and against my people, who are of the house of Israel, that I am God, and that I covenanted with Abraham that I would remember his seed forever. (2 Ne. 29:3-14.)
Christians do not actually worship Christ. If they did they would be eager to hear any word that proceeds from His mouth. But instead, they mute Christ, insist they can employ the words of a book as their salvation, and render Christ silent. This is idolatry, and they would rather worship their idol, the book, than the God who died, rose again, and lives still.
If He lives, then He can speak. He does speak. Christians are just not listening.
The doctrine of the Trinity which was settled, if not created, in the Council of Nicea is an impediment, and not an advantage, to knowing God. If “life eternal” is to “know God” (as John declared–see John 17:3) then of what value is a doctrine that makes God “incomprehensible?”
Even theologian, James R. White, from the Christian Research Institute makes damning admissions as he labors to defend the Nicene Creed. (See What Really Happened at Nicea? CRI Statement DN-206.) He explains that “every time they came up with a statement that was limited solely to biblical terms” it was unclear. They invented and used new terminology because “they needed to use a term that could not be misunderstood.” Meaning that they had to go outside the scriptures because the scriptures failed to say what they wanted said.
He elaborates that “they sought to clarify biblical truth.” He does not want to admit their extra-biblical creed was a departure, and struggles to claim the council was only accomplishing a limited and clarifying task.
What if instead of debating and focusing on “substance” (or the material of which God is composed), the debate did confine itself solely to biblical terms? Nicene terminology debated the terms homoousios and homoiusios to resolve their extra-biblical debate. The hetereroousios term was easily defeated.
These terms mean:
Homoousios: of the same identical substance
Homoiusios: of similar substance
Heteroousios: of a different substance
Why focus on “substance” at all? What in the New Testament makes that a Christian concern? The only time “substance” enters into the picture is when a very physical Jesus Christ accomplishes very physical acts during His ministry. Touching the eyes and healing (John 9:6), breaking apart loaves of bread (Matt. 14:19), handling a bowl, water, towel and touching feet (John 13:5), or when He was resurrected, allowing the disciples to handle His physical body to confirm it was Him (Luke 24:39). These physical descriptions of a Being composed of material substance, like us, are in the Bible precisely to inform us of Christ’s physical nature. All the biblical texts were discarded because they were insufficient to describe the kind of “substance” the theologians wanted to adopt.
The quest for singular and unknowable “substance” for God was because of the Christian embarrassment at their loss of monotheism. If Christ and the Father were different in any way from one another, then the monotheistic tradition of apostate Judaism would be lost. Earliest Judaism had a Divine Council with a Father who presided, a Divine Son, and angelic hosts. Their theology changed dramatically during the Second Temple period, which has been regarded by many scholars as a time of Jewish apostasy.
Like so many other false notions, however, this one is also solved by the Bible. Christ declared plainly how the Father and the Son were “one”.
Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. (John 17:20-23; emphasis added.)
The disciples were not of the identical substance. Peter was separate from John, who were both different beings than Andrew. Yet they were to be “one” in the same way the Son and the Father are “one.” Or, in other words, the unity of the Godhead is not clarified by a discussion on “substance” and is utterly confused by making them identical “substance” so as to avoid polytheism. The Godhead is “one” because they are united in purpose, accomplishing the same work jointly, and abiding by the identical principles of truth and righteousness. In that way men can likewise become “godly” by uniting in God’s purpose, working jointly to save the souls of men, and abiding the same standards of truth and righteousness.
Trinitarian theology is not an advantage to Christian orthodoxy. It is an impediment to understanding and knowing God. It alienates you from the Godhead, with whom you are intended to become “one.” And above all else, even the defenders of Trinitarianism admit it is extra-biblical and cannot be proven if the discussion is limited solely to the Bible.
Life eternal is to know Jesus Christ and His Father who sent Him. You cannot know an unknowable god. Trinitarianism was defended by Athanasius at Nicea and advocated by him afterwards. He developed a follow-on creed to help further explain what was done to the orthodox god at Nicea. Here is what he claimed they accomplished with their creedal explanation of god: “The Father incomprehensible, the Son incomprehensible, and the Holy Spirit incomprehensible… As also there are not three … incomprehensible, but one uncreated and one incomprehensible.”
The Orthodox Christian god is one great “incomprehensible” and unknowable being who cannot be defined if you limit the description solely to the Bible. If you are an Orthodox Christian, that ought to trouble you.
You have become like the Samaritans whom Christ told worshipped “they know not what” (John 4:22), or the pagans Paul addressed on Mars Hill who did not know what or who they worshipped. (Acts 17:22-23.)
False traditions cannot save you, however sincerely you may hold them. Knowing God, however, is life eternal.
Christ explained “eternal life” as knowing Him: “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.” (John 17:3.)
The writers of the New Testament knew Christ. They were taught by Him or He appeared to them. Prior to His death, Christ promised He would continue to be known, because He and His Father would take up their abode with others in the future. “Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.” (John 14:22-23.) This promise was intended to be taken literally.
In addition to His followers, the antagonist (Saul) was also visited after Christ’s resurrection. Christ approached him on the road to Damascus. (See Acts 9:1-22.) Christ appeared and then took up His abode with Paul, who was later caught up to heaven and was taught “unspeakable things” of the mysteries of God. (See 2 Cor. 12:1-5.)
A modern prophet explained that Christ’s promise to “take up his abode” with men is not merely figurative or in the heart, but is indeed a personal appearance in which the believer comes to know his Lord: “John 14:23—The appearing of the Father and the Son, in that verse, is a personal appearance; and the idea that the Father and the Son dwell in a man’s heart is an old sectarian notion, and is false.” (D&C 130:3.)
Christ appeared to Joseph Smith and he testified of the appearing:
I saw a pillar of light exactly over my head, above the brightness of the sun, which descended gradually until it fell upon me. It no sooner appeared than I found myself delivered from the enemy which held me bound. When the light rested upon me I saw two Personages, whose brightness and glory defy all description, standing above me in the air. One of them spake unto me, calling me by name and said, pointing to the other--This is My Beloved Son. Hear Him!” (JS-History 1:16-17.)
In another appearance to both Joseph Smith and Sidney Rigdon, they jointly testified:
the Lord touched the eyes of our understandings and they were opened, and the glory of the Lord shone round about. And we beheld the glory of the Son, on the right hand of the Father, and received of his fulness; And saw the holy angels, and them who are sanctified before his throne, worshiping God, and the Lamb, who worship him forever and ever. And now, after the many testimonies which have been given of him, this is the testimony, last of all, which we give of him: That he lives! For we saw him, even on the right hand of God; and we heard the voice bearing record that he is the Only Begotten of the Father— That by him, and through him, and of him, the worlds are and were created, and the inhabitants thereof are begotten sons and daughters unto God. (D&C 76:19-24.)
Christianity was never intended to be controlled by pastors, ministers, priests, bishops or even apostles. Christianity was intended to be alive, with Christ directly involved with His followers. But the creeds of Historic Christianity have impeded the relationship between a God who wants to be known and religious institutions who preach He is unknowable.
The entire message of Joseph Smith can be reduced to one verse in the Bible: James 1:5: “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.” Joseph believed this and asked. God answered. Christians can all do the same. “But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.” (James 1:6.)
God has the capacity to answer all prayers addressed to Him. And He will send no one away empty-handed.
Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. Or what man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? (Matt. 7:7-11.)
When Christ appeared to His disciples, after His resurrection, they thought He was a ghost (or spirit). He corrected their misunderstanding:
And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. And when he had thus spoken, he shewed them his hands and his feet. And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. (Luke 24:36-43, emphasis added.)
The testimonies of those who saw the risen Lord confirm He was not a “spirit” but composed of “flesh and bone” and could (and did) ingest food, just like a man of flesh and blood would likewise do.
These marks on His body of “flesh and bone” are intended as an identifier of the Savior. Isaiah confirms His wounds are for our benefit and salvation. (Isa. 53:5.) They will certify Him as the Messiah when He returns:
And one shall say unto him, What are these wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends. (Zech. 13:6.)
A modern revelation on March 7, 1831 explains this future event more fully:
And then shall the Lord set his foot upon this mount, and it shall cleave in twain, and the earth shall tremble, and reel to and fro, and the heavens also shall shake. And the Lord shall utter his voice, and all the ends of the earth shall hear it; and the nations of the earth shall mourn, and they that have laughed shall see their folly. And calamity shall cover the mocker, and the scorner shall be consumed; and they that have watched for iniquity shall be hewn down and cast into the fire. And then shall the Jews look upon me and say: What are these wounds in thine hands and in thy feet? Then shall they know that I am the Lord; for I will say unto them: These wounds are the wounds with which I was wounded in the house of my friends. I am he who was lifted up. I am Jesus that was crucified. I am the Son of God. And then shall they weep because of their iniquities; then shall they lament because they persecuted their king. (D&C 45:48-53, emphasis added.)
On the day of His resurrection, Christ spent several hours walking on the road to Emmaus with two disciples. The men regarded Him as a “stranger” with no particular distinction between Him and other mortals as they walked together for hours. He taught them from the Hebrew scriptures about the mission of the Messiah requiring Him to suffer and die. They implored Him to remain for dinner, which He did. When He blessed and “brake bread” –a clearly physical act by a clearly physical being– they recognized Him as Jesus. (See Luke 24:13-31.)
Christ lost His body of “flesh and bone” in the Council of Nicaea when He became “homoousios” (of one substance with the Father) instead of “homoios” (distinct from, but like the Father). And thus the Son of Man (Mark 14:21; Matt. 26:24; Luke 22:22; John 3:13–among many others), as Christ identified Himself, was transformed by the arguments of men into something altogether “other” from those who descended from Adam. With that development in 325 a.d., the “Trinity” sprang into existence as a fundamental belief of Historic Christianity. This dramatic departure in the definition of God really marks the departure of the original or “Primitive Christianity” from the later “Historic Christianity” which replaced the original.
Fishermen and laborers who saw Christ and testified and described Him as a man, were shunned in favor of the philosophies of men who had not seen Him. But the philosophers controlled Christianity, and could dictate all of its terms.
The newly re-created image was unlike man, thus causing a contradiction between God’s original description of Himself. (Compare Genesis 1:26.) Indeed, how two beings could be one renders Christ “incomprehensible.” This admission was added by another council which adopted the Athanasian Creed, which states in part:
"That we worship one God in Trinity, and Trinity in Unity; Neither confounding the persons, nor dividing the substance. For there is one Person of the Father, another of the Son and another of the Holy Spirit. But the Godhead of the Father, of the Son, and of the Holy Spirit is all one, the glory equal, the majesty co-eternal. Such as the Father is, such is the Son and such is the Holy Spirit. The Father uncreated, the Son uncreated, and the Holy Spirit uncreated. The Father incomprehensible, the Son incomprehensible, and the Holy Spirit incomprehensible. The Father eternal, the Son eternal, and the Holy Spirit eternal. And yet they are not three eternals, but one eternal. As also there are not three uncreated nor three incomprehensibles, but one uncreated and one incomprehensible."
Whereas Christ said “life eternal” is to “know Him” (John 17:3) Historic Christianity decreed, in effect: “don’t even try to know Him. You can never comprehend Him.” John’s testimony promised men could see and know Christ, because we are like Him: “now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.” (1 John 3:2.) But Historic Christianity’s creeds imposed a barrier upon knowing Him, and therefore a barrier upon “life eternal” for Christians.
Creedal Historic Christianity is like the New Testament Samaritans, whom Christ rebuked saying: “Ye worship ye know not what: we know what we worship: for salvation is of the Jews.” (John 4:22.) The philosophers of Historic Christianity are like the pagans on Mars Hill whose beliefs were denounced by Paul as “superstitious:”
And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is? For thou bringest certain strange things to our ears: we would know therefore what these things mean. (For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.) Then Paul stood in the midst of Mars’ hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious. For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; Neither is worshipped with men’s hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things; And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device. And the times of this ignorance God winked at; but now commandeth all men every where to repent[.] (Acts 17:19-30, emphasis added.)
Men are of one blood, and all are the offspring of God. God is, therefore, knowable and wants for mankind to know Him. Christ said, “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.” (John 17:3.)
Christ “lost His body” as a result of the post-Nicaea church philosophers who twisted the scriptures to fit their incorporeal idol. That was neither part of the New Testament teachings nor how Christ was understood in early Christianity.
The post-Nicaea concern was over polytheism. They abhorred the idea of multiple gods, thinking it a pagan idea. Israel had “one God” and not several. Therefore, the idea of the Trinity allowed them (and Historic Christianity ever after) the pretense of monotheism despite the separate beings of God the Father and His Son, Jesus Christ.
The “oneness” of God the Father and Christ does not consist, as the Historic Christian creeds suggest, in these being one person of one substance, uncreated, incomprehensible and altogether “other than mankind.” Christ explained His “oneness” with the Father in His intercessory prayer in John 17. Speaking about the immediate disciples who were with Him when He prayed, He petitioned that, “Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.” (John 17:11.) The disciples were not of one substance with Christ, nor uncreated, nor incomprehensible, but were separate individual men. Yet they were to be “one” just as the Father and Son are likewise “one.” Christ’s prayer also referred to future believers who would accept the testimonies of the apostles. Concerning them Christ also prayed, “Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.” (John 17:20-21.)
Do you believe on the apostles’ testimonies? Are you therefore “one” with other believers? Did you merge into the bodies of other believers in order to become “one” with them? Are you the same substance as your minister or priest? If by belief in the same testimony as other Christians you can become “one” with them, then Christ and the Father can likewise be “one” without disturbing their entirely separate existence from one another.
This is not a heresy and not a recent invention. In The Epistle of Ignatius to the Smyrnaeans, he relied on what would later become New Testament scripture as well as common sense to explain that Christ came into the world as a mortal man, although He had been created by the Father and acknowledged by Him as His Only Begotten Son. Here is Ignatius’ explanation:
The Word, when His flesh was lifted up, after the manner of the brazen serpent in the wilderness, drew all man to Himself for their eternal salvation. And I know that He was possessed of a body not only in His being born and crucified, but I also know that He was so after His resurrection, and believe that He is so now. When, for instance, He came to those who were with Peter, He said to them, “Lay hold, handle Me, and see that I am not an incorporeal spirit.” “For a spirit hath not flesh and bones, as ye see Me have.” And He says to Thomas, “Reach hither thy finger into the print of the nails, and reach hither thy hand, and thrust it into My side;” and immediately they believed that He was Christ. Wherefore Thomas also says to Him, “My Lord, and my God.” And on this account also did they despise death, for it were too little to say, indignities and stripes. Nor was this all; but also after He had shown Himself to them, that He had risen indeed, and not in appearance only, He both ate and drank with them during forty entire days. And thus was He, with the flesh, received up in their sight unto Him that sent Him, being with that same flesh to come again, accompanied by glory and power. For, say the holy oracles, “This same Jesus, who is taken up from you into heaven, shall so come, in like manner as ye have seen Him go unto heaven.” But if they say that He will come at the end of the world without a body, how shall those “see Him that pierced Him,” and when they recognize Him, “mourn for themselves?” For incorporeal beings have neither form nor figure, nor the aspect of an animal possessed of shape, because their nature is in itself simple. (Chapters II and III, long version as found in Ante-Nicene Fathers, Vol. 1, p. 89; Edited by Alexander Roberts & James Donaldson, Hendrickson Publishing, Fourth Printing, 2004; emphasis added.)
The idea that Christ is now and will be a physical being when He returns in glory was a fundamental teaching of the New Testament and early Christians. Do not allow the false reasoning of Historic Christian philosophers to change the person of our Lord into an imaginary idol invented by those who hijacked Christianity and changed it into a political, economic and social industry.
Ignatius regarded any who taught to the contrary to be damned: “but blasphemes my Lord, not owning Him to be God incarnate[.]” (Id., Chapter V.) He declared:
Let no man deceive himself. Unless he believes that Christ Jesus has lived in the flesh, and shall confess His cross and passion, and the blood which He shed for the salvation of the world, he shall not obtain eternal life. (Id. Chapter VI.)
This was important precisely because understanding the correct doctrine is required before it is possible to know God. It is as if Ignatius took aim at the heretical and false doctrine in Historic Christian creeds that God is incomprehensible:
Do ye, therefore, notice those who preach other doctrines, how they affirm that the Father of Christ cannot be known, and how they exhibit enmity and deceit in their dealings with one another. (Id.)
Because they deny Christ is a person of flesh and bone, “they make a jest of the resurrection. They are the offspring of that spirit who is the author of all evil.” (Id., Chapter VII.)
Truth comes by the revelation of heaven. Men corrupt it, and it ceases to have the same authority and effect as it would if believed. All men are required to repent and return to God. Part of that repentance will require Historic Christians to forsake the abominable creeds adopted by false priests and come to know Christ Jesus, who was sent by the Father into the world as a man, who lived, died, was resurrected and will return again in glory.
Irenaeus lived approximately 130 a.d. to 202 a.d. The exact dates of his life are not known. Nor is the exact date he wrote his greatest work, a five-book series titled Against Heresies. His outline of heretical teachings is known to have been composed late in the second century. Until the discovery of the gnostic gospels at Nag Hammadi in 1945, it was from Against Heresies that most information about the gnostics was learned.
Irenaeus provides us a glimpse into the state of Christianity less than a century after the death of the apostles. What is revealed through that glimpse, is a bizarre bunch of conflicting views. Many of the teachings he condemned are so alien to today’s Christians that we would regard them as perverse aberrations. Yet they competed in the early Christian market place for converts, and claimed to be a true reflection of Christ’s teachings.
Christ foretold there would be “children of the wicked one” who would be planted among His “wheat” while they both grew together. (Matt. 13:24-30, 36-43.) The apostle Paul was astonished at how quickly the church at Galatia was corrupted with perverse teachings. (Gal. 1:6-7.) He predicted the entire falling away (apostasy) of the Christian church. (2 Thes. 2-3.)
While the apostles were alive and preaching, Christians divided themselves into contentious factions. Some followed one teacher, others another, and they emphasized their disagreements rather than their common beliefs. (1 Cor. 1:11-13.) “Ministers of Satan” were actively teaching inside the earliest bodies of Christians. (2 Cor. 11:13-15.) Paul lamented that “all of Asia” had fallen into error and rejected his teaching. (2 Tim. 1:15.) John warned of false spirits and false apostles who were spreading falsehoods that misrepresented Christ. (1 John 4:1-2.) By Nicaea, 324 a.d., the denial of Christ coming into the flesh was so widely accepted that a newly adopted and false teaching of the “Trinity” completed the overthrow of true doctrine regarding Christ who lived as a man in the flesh among us.
Even if falsehoods supplanted Christianity, John’s vision foretells that God’s patience will finally come to an end and the religions that worship devils, and gold, and silver and idols will be destroyed. (Rev. 9:20.)
The term "Trinity" does not appear in scripture. It is a term coined by theologians to attempt to keep the Jewish tradition of monotheism alive within Christianity.
The earliest form of Judaism was not monotheistic. The "Elohim" of the Old Testament was plural. Hence the English translation of "God" (in Hebrew "Elohim" a plural noun) saying "Let us make man in our image." To be true to the text it was necessary to employ a plural pronoun. Therefore, right at the beginning of the scriptural text God is plural.
Over time, the surrounding cultures with their excesses were competing with the religion of the Old Testament and Judaism developed a militant form of monotheism to reject the many gods of other religions.
But in the New Testament text it is apparent that Christ was here while another being, called by Christ "His Father in heaven" spoke from above. The Father's voice was heard at Christ's baptism and on the Mount of Transfiguration. The scriptures make them distinct beings.
Despite their separate existence, in John Chapter 17 Christ prays for all His followers and acknowledges that He (Christ) and the Father are "one." That "oneness" of the Father and Son has been used to claim there is but one God for Christians. However, the "oneness" of the Father and Son is explained by Christ in that same prayer. Christ asks that His disciples may be "one" just "as the Father and Son" are "one." Not by merging them into a single being, but by uniting them in faith and understanding. They become unified in belief, worship of God the Father and God the Son, but they remain separate and distinct persons.
The Trinity was an attempt to explain the separate personages of the "one true God" as one being, composed of one substance, and who is incomprehensible to the human mind. This unknowable and three-in-one being is described in one of the creeds adopted by the Catholics before the Protestant Reformation, and carried by the Protestants into ever one of the main Protestant churches. It states the following:
"That we worship one God in Trinity, and Trinity in Unity; Neither confounding the Persons; nor dividing the Essence. For there is one Person of the Father; another of the Son; and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one; the Glory equal, the Majesty coeternal. Such as the Father is; such is the Son; and such is the Holy Ghost. The Father uncreated; the Son uncreated; and the Holy Ghost uncreated. The Father unlimited; the Son unlimited; and the Holy Ghost unlimited. The Father eternal; the Son eternal; and the Holy Ghost eternal. And yet they are not three eternals; but one eternal. As also there are not three uncreated; nor three infinites, but one uncreated; and one infinite. So likewise the Father is Almighty; the Son Almighty; and the Holy Ghost Almighty. And yet they are not three Almighties; but one Almighty. So the Father is God; the Son is God; and the Holy Ghost is God. And yet they are not three Gods; but one God."
THAT is the Trinity. It is unscriptural, not understandable, and makes distinct beings an exercise in word games.
God, on the other hand, is a Father and a Son who minister to mankind through the Holy Ghost, and they are separate, distinct personages. They are, however, "one" in their purpose, and in their harmonious effort to save mankind.