when quoting LDS scriptures, we will present them in a way that Spirit-filled Christians would be able to recognize as LDS canon. For example, the 4th Article of Faith would be written as follows:
“We believe that the first principles and ordinances of the Gospel are: first, Faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on of hands for the gift of the Holy Ghost.” (Articles of Faith 1:4)
This Guide in itself is an anomaly. Because all Latter-day Saints profess to believe in continuing (progressive) revelation, and Spirit-filled Christians also believe in unfolding revelation (that God continues to reveal truths about Himself), it seems presumptuous to attempt to define the various terms and beliefs. This book is only to be a springboard to help highlight major beliefs and cultural understandings. Generalizing can be used as a helpful tool for building bridges, which is our goal in writing this book. Obviously, we, as Christians, must ask each other to explain our individual beliefs. We must give opportunity to “bear testimony” to one another.
Both Spirit-filled Christians and Latter-day Saints believe that as disciples of Jesus Christ, they have the privilege and responsibility to share with everyone in the world the blessings that have come because of Jesus Christ, His supreme sacrifice at Calvary (“the Atonement”), and His resurrection from the dead. Both groups feel that because of the great love of Christ, there are things of value that can be a blessing in others’ lives. Both groups feel they have something to offer that they perceive as glaringly missing in the other group. We cannot say this strongly enough. Latter-day Saints believe they have great truths that they see are missing in the lives of Spirit-filled Christians. Likewise, Spirit-filled Christians believe they have great truths that they see are missing in the lives of Latter-day Saints. Both groups long to share these truths that they see as lacking, so that the others can have the fullness of God’s blessings in their lives. Both feel that plain and precious truths have been taken out of the pure Gospel, and that philosophies and traditions of man have been mingled with scripture, so that the other group has been hindered from receiving all that they could receive from the Lord. This book is based upon this premise.
The goal of this book is to highlight problem areas and provide tools so that miscommunication can be overcome between Spirit-filled Christians and Latter-day Saints. When we all can recognize and overcome the language and cultural barriers between these two groups, true Christ-honoring communication can occur. Only then can the pure love of Christ (“agape” love) and sweet fellowship in Christ prevail.
Another goal of this Guide is to let the pure truth of the Gospel shine forth so that all can partake of it. Therefore, we feel it is necessary to shine the spotlight on those aspects of our religious expressions and traditions that are more cultural than pure Gospel. We will refer to these as “sacred cows.” This is a cultural term widely used in Spirit-filled Christian religious circles. Our intention here is not to offend others. There’s nothing inherently wrong with having a “cow.” But whenever any group takes their “favorite cow”, and elevates it to a level equal to the Gospel, problems occur. First, there’s always the problem of idolatry. Second, “sacred cows” consume spiritual food that should have been available for hungry people. Those who are starving are then unable to partake and be nourished by God’s word. And third, “sacred cows” trample the ground, making it hardened, inhibiting harvests for future generations. Ignoring “sacred cows” does more harm than good. Therefore, we have made a calculated choice to shine the light on these “sacred cows,” which are cultural traditions that may cause others to stumble. If something is a “sacred cow,” it should be recognized as such, and dealt with. If it is truly an integral part of the Gospel of Jesus Christ, it will give life, and is therefore not a “sacred cow.”
Throughout this Guide, to help clarify LDS beliefs, we will refer to the LDS Bible Dictionary and True to the Faith; a Gospel Reference. These are both considered by LDS to be authoritative sources. True to the Faith is “designed as a companion to your study of the scriptures and the teachings of latter-day prophets.” The Bible Dictionary is included with the LDS scriptures. Both are published by the Church of Jesus Christ of Latter-day Saints.
May the Holy Spirit guide and unfold revelation to each person who reads these pages, we pray, in the Name of Jesus Christ our Lord.
Chapter One: What’s a Spirit-filled Christian?What’s a Latter-day Saint?
or
Who Are These People?
Latter-day Saints (as they prefer to be called) are more commonly known as “Mormons.” When a Latter-day Saint authorized priesthood holder baptizes and confirms someone as a member of the Church of Jesus Christ of Latter-day Saints, that person is considered to be a Latter-day Saint. Even if inactive, one is always considered a member of the Church. At the end of December 2010, there were over 14 million members of the Church of Jesus Christ of Latter-day Saints.
‘Spirit-filled Christians,’ on the other hand, is the term we have chosen to use in this book to describe born again, Pentecostal / Charismatic / Renewalist / Third Wave Christians. “Church historian Vinson Synan (states) the charismatic expression of Christianity, which dates back to 1905, now can claim 640 million adherents worldwide, making the charismatic-Pentecostal expression of the Christian faith the fastest-growing in the world” (Charisma magazine, May 2010 pg 40). “They (Pentecostal/ charismatics) are growing by more than 19 million a year, some 54,000 per day” (Charisma, November 2011, pg. 39).
In this Guide, the term “Spirit-filled Christian” describes this fast-growing group within Christendom. Spirit-filled Christians attend many types of churches, including Protestant, Catholic, Greek Orthodox and non-denominational. These are believers who have made a personal decision to repent of their sins and place their faith in the Lord Jesus Christ. Spirit-filled Christians have experienced an infilling of the Holy Spirit, and are actively engaged in trying to fulfill the Great Commission to “Go ye into all the world, and preach the Gospel to every creature” (Mark 16:15).
Oral Roberts University President Mark Rutland has stated that many young Christians are welcoming of the move of the Holy Spirit but don’t identify with a particular label; “They see themselves as Spirit-filled Christians” (Charisma, March 2010 pg. 25). “Researchers predict by 2025 there will be more than 1 billion Pentecostals and charismatics (i.e. renewalists/Spirit-filled Christians) in the world, most located in Asia, Africa and Latin America” (Charisma, November 2011 pg. 39). Across the world, the term “renewalist” is also used to describe these Spirit-filled Christians. “According to the World Christian Database, there are almost 80 million ‘renewalists’ in the United States, which would include Pentecostals, charismatics and neo-charismatics, often referred to the Third Wavers” (Charisma, November 2011 pg. 30). “Several Christian demographics experts have estimated that 25 percent of the world’s Christians are renewalist” (Hannah Elliott, Associated Baptist Press, October 9, 2006). Researcher and missiologist David Barrett has said that Pentecostalism is the preferred religious expression of a quarter of the world’s 2 billion Christians, and is the most successful social movement of the past century (Charisma, November 2011, pg. 66).
The Pew Forum on Religion and Public Life completed a ten nation study released October 5, 2006 which highlighted the growth and influence of Charismatic/ Pentecostal/ Renewalist Christians within the United States, Brazil, Chile, Guatemala, Kenya, Nigeria, South Africa, India, the Philippines and South Korea. In every nation surveyed except for India, at least 10% of the population is renewalist. Five percent of India’s population is renewalist. Close to 50% of the population in Brazil, Guatemala and Kenya is renewalist. In Brazil, Chile, Guatemala, Kenya and the Philippines, more than two-thirds of Protestants are either Pentecostal or charismatic (a.k.a. renewalist).
