non-Pentecostal denominations define their faith in renewalist terms. Luis Lugo, director of the Pew Forum stated, “It’s not an overstatement to suggest that renewalist movements are reshaping Christianity throughout the world” (Charisma, March 2010).
“The wave (of renewal) started in 1906 with the Azuza Street revival, continued throughout the first half of the 20th century and expanded beyond non-Pentecostal groups with Episcopal priest Dennis Bennett’s announcement on Passion Sunday in 1960 that he’d received the baptism of the Holy Spirit. Fifteen years later … the height of this newfound movement was impacting every denomination and part of the body of Christ” (Charisma, August 2010 pg. 60). Research has shown that these Spirit-filled Christians “come from 9,000 ethnolinguistic cultures and speak more than 8,000 languages” (Charisma, November 2011, pg. 64).
Researchers and expert historians have still not yet agreed upon a universal term to describe this group of born again Spirit-filled Christians. They often interchange the terms used to describe these believers, using the words: Pentecostal / Charismatic / Renewalist / Third Wave / and the River.
Throughout this Guide, in an effort to simplify, “LDS” will be used to refer to Latter-day Saints. “SFC” will be used to refer to these born again Spirit-filled Christians. “SFC” is a term invented by the authors for ease of use in defining this large group of Christian believers who attend many different types of churches. Those who are not familiar with this Guide will not recognize the term “SFC.”
Although there is an incredible language and culture barrier between LDS and SFC, often these two groups believe many of the same basic doctrines, but express their beliefs with phrases that have totally different meanings, depending upon whether ‘Mormonese’ or ‘Spirit-filled Christian lingo’ is spoken. This book is sent forth with the prayer that the contents can be a tool to help both LDS and SFC express what is truly in their hearts, without the impediment of misunderstandings due to word usage.
This book is also written, based upon the premise that Spirit-filled Christians and Latter-day Saints share far more in common in their deeply held beliefs than has been previously recognized. The misunderstandings between these two groups of Christians are due to the language and cultural barriers which have prevented these two groups from effectively communicating with each other about sacred things.
A note to our Spirit-filled Christian brothers and sisters in the Lord:
When trying to share spiritual things with Latter-day Saints, very often Spirit-filled Christians will make two major mistakes which slam the door shut on any chance to communicate. The first mistake is in not understanding how much LDS members value ‘the Spirit’ of meekness, gentleness, love and peace. If the conversation becomes even the least bit contentious, LDS members will assume that the Spirit (the Holy Spirit) is not welcome, and will often leave. They believe that Satan pressures and coerces people, but that God speaks in a still, small voice, and that His servants should as well. This is a huge issue for Latter-day Saints. They will perceive even a hint of contention to be an indication that the Holy Spirit is being maligned and excluded, and that Heavenly Father and Jesus Christ want them to remove themselves from the conversation.
The second mistake is that Spirit-filled Christians often have the tendency to feel the need to be informed about LDS beliefs, and will read what many consider to be authoritative sources on the tenets of Mormonism. Unfortunately, some of these sources contain information which is not correct. SFC will then tell their LDS friends what Mormons believe, instead of inviting them to discuss their beliefs. This is perceived by the LDS community as perpetuating lies about their beliefs. Therefore, LDS members believe that the (Holy) Spirit has been grieved, and has therefore departed. Since He has departed, then so should they.
A critical key for Spirit-filled Christians is to decide within their hearts the true purpose of sharing spiritual ideas with their LDS friends. Is the true purpose to encourage them to better understand the awesome price that Jesus Christ paid for all of us so that we can be forgiven of our sins and be cleansed, and live with Him in heaven forever? Is the end goal to help our Mormon friends be born again and develop a personal relationship with our Lord Jesus Christ, entering into the realms of Holy Ghost anointed and sanctified praise and worship? Is the purpose to help set them free from a religion of bondage to rules and traditions of man, and introduce them to the manifest presence of the Living God and the power of the Holy Spirit? Is the goal to help them find joy in the Lord? If this is the case, then we can trust God to handle any theological changes that He may want to occur in their (or our) lives.
If the purpose is to help Latter-day Saints to become born again, to gain the assurance of their salvation and to develop a deep personal relationship with Jesus Christ and the Holy Spirit, the message must be presented in love, peace and gentleness with absolutely no pressure. This is the only type of conversation where a LDS member feels the Holy Spirit is welcomed, and therefore truth can be conveyed.
A note to our Latter-day Saint brothers and sisters in the Lord:
Latter-day Saints rarely understand the depths of the language barrier between themselves and their Spirit-filled Christian friends. Too often, they dismiss the language problem, and state that doctrinal differences are the root of the rift between the two groups. Yet as a born again Spirit-filled Christian, I (Kathy) would never have been able to come into the Church without the blessing of the gift of tongues, given by the Holy Spirit twenty-two years before I was baptized as a Latter-day Saint. This is because I constantly heard Latter-day Saints state things (using their spiritual language) that I knew were blasphemous (according to my translation of those words in SFC language). Even nine years after my LDS baptism, I still regularly pray in tongues, to be able to effectively translate and understand what my LDS friends are trying to communicate.
A note to both SFC and LDS:
We firmly believe that most, if not all, barriers are caused by language/communication differences, not by doctrinal differences. For example, if Latter-day Saints say that they do not believe in the Trinity, Spirit-filled Christians will be shocked and wonder, “Which Person of the Godhead do Mormons not believe in?” Or if Mormons state that immortality has been given to all human beings, Spirit-filled Christians will wonder how anyone could believe that God’s perfect plan is for unrepentant and hardened sinners to rule and reign with Christ forever in the eternities? When Latter-day Saints talk about becoming a god, Spirit-filled Christians wonder why anyone would want to usurp our Heavenly Father’s rule. And when Latter-day Saints talk about the importance of obedience and works or being worthy, Spirit-filled Christians think LDS are stating that faith is not essential, and that Christ’s Atonement is of minimal value.
When Spirit-filled Christians talk about being saved by grace, LDS wonder how anyone could so disrespect Christ’s Atonement to think that we don’t need to pray and respond to His offer of forgiveness. They think SFC are saying that obedience is not necessary. When SFC talk about having the assurance of our salvation, LDS think they are not recognizing how all human beings are subject to sin, and how the blessed Atonement of Christ must be applied daily to each of our lives. When Spirit-filled Christians try to share about blessings of intimate worship (see Part 2: Worship), LDS may think they are ignoring Christ’s commandments to help our fellow human beings.
A study in the LDS Bible Dictionary of the difference between the “Light of Christ” and the “Holy Ghost” may help us understand our Spirit-filled Christian friends. “The light of Christ should not be confused with the personage of the Holy Ghost, for the light of Christ is not a personage at all.” There are two different ways “the Holy Ghost is manifested to men on earth; both as the power of the Holy Ghost and as the gift of the Holy Ghost.” Often Latter-day Saints and Spirit-filled Christians have not clearly distinguished between these four separate things:
