I wish I had a nice family. Mine’s a wreck. Justin must have ‘nice family’ genes. But I am so grateful, Lord, for You, that I can know You. Thank you, Lord, for saving me. Please help me reach Justin for You. Thanks, Lord. I love You. Amen.
The purpose of this book is to help overcome the language barrier that was illustrated in this Chapter.
Chapter Three: Holy Spirit, Please Come (in Power)!
or
Inviting the Spirit
Our firm belief is that one of the main stumbling blocks to communication and Christ-centered fellowship between Spirit-filled Christians and Latter-day Saints is strongly held differing views on the proper and best ways to invite the Holy Spirit into a situation.
In American culture, there’s an unwritten protocol on the proper and best way to invite someone (in this analogy, an important person) to a gathering or a party. The older generation feels that the most honoring way is to send a written invitation. If a 70 year-old were holding a birthday party, and he wanted to invite a friend who was a King, then mailing an invitation is considered the most respectful way. Spending time on engraving and proper printing is viewed as honorable. If the king was a close friend, a phone call announcing the upcoming party would also be socially acceptable, as long as it was always followed by a written invitation. For a 70 year-old, making only the phone call would not be sufficient.
For a 20 year-old, these ideas may not be applicable. The invitation may be extended in a variety of ways. First, the person giving the party may Twitter his friends. Then he may post it on Facebook, providing an opportunity for those invited to RSVP. For a formal event, an email may be sent to all advising the details of the party. If the King were to be invited, a personal phone call may also be in order, as a final reminder, recognizing that he is a very busy person.
The 70 year-old may feel his views of the proper way to invite the King were the best and only way; a well thought-out written invitation would be proper and best. Facebook and email may be considered the best way for the 20 year-old. Then as an afterthought, a written invitation or phone call may also be considered proper.
This analogy is applicable when considering the differing opinions between Latter-day Saints and Spirit-filled Christians on the proper way to invite our Heavenly Father, our Lord Jesus Christ and the Holy Spirit into a meeting or gathering. The chart below is an attempt to explain these varying views, so that both LDS and SFC can understand that the Holy Spirit is being invited into a conversation or situation.
Unfortunately, when one group assumes that their favorite way to invite the Holy Spirit is understood by all, additional barriers will occur. For example, Latter-day Saints often bear testimony to invite the Holy Spirit. Bearing testimony can be viewed as prideful and condescending to Spirit-filled Christians. For SFC, the statement “I would like to bear my testimony” has undertones of having a terrible burden that must be borne. It conjures up the ideas of a dead religion full of rules and traditions of man that weigh one down and take all the joy out of life. Statements about what one ‘knows’ can seem inappropriate and arrogant to SFC. But for Latter-day Saints, bearing testimony is both honorable and respectful.
Another example of a barrier is that many Spirit-filled Christians feel preaching is a good way to invite the Holy Spirit. Yet LDS strongly believe that pressuring someone to believe is against the Lord’s plan. They believe Jesus Christ died to free us so that we can each exercise agency (freely choose), in an environment of no compulsion, to receive God’s gift of eternal life. LDS may also feel that personal religious interpretations were being forced upon them with preaching.
These are just two examples of frustrations encountered when SFC and LDS have different ideas on how to honorably invite the presence of the Holy Spirit. LDS often do not recognize this is a major stumbling block for Spirit-filled Christians, who are used to inviting Him using different patterns than are often employed by LDS.
LDS Elder Gene R. Cook, who is a member of the First Quorum of the Seventy, in his excellent book Teaching by the Spirit (pg. 162) suggests several different ways to invite the Holy Spirit into teaching situations. These ways are listed in the left-hand column under the heading LDS. SFC would interpret these ways of inviting the Holy Spirit differently than most LDS, and SFC understanding of how to best invite the presence of the Holy Spirit are listed in the right-hand column under SFC. We have extrapolated Elder Cook’s suggestions to be applied to any situation in which Latter-day Saints or Spirit-filled Christians wish to invite the Holy Spirit.
Of course, we are not implying that you can force the Holy Spirit to come just because you use one or some of these methods! He responds to humble hearts. These are only some ideas that are commonly used to invite Him, in a spirit of meekness, to come into a situation or conversation.
**underlining with asterisks** indicates a method frequently used by a group to invite the Holy Spirit
So although both LDS and SFC are attempting to invite the presence of the Holy Spirit, they generally understand and apply these concepts in different ways. This thereby increases misunderstanding between the two groups, because each does not see the other group inviting the Holy Spirit in the same way that is traditionally followed within their cultural group. This chart is also included under section “Holy Spirit” in Part Two of this Translation Guide, with more detailed explanation and applications.
Chapter Four: “You’re Anti-Mormon!” “You’re Not a Christian!”
or
“You’re being contentious.”
“You’ve left Jesus out of the picture.”
When it comes to cultural views and traditions of man, few Latter-day Saints can conceive how deeply some seemingly minor issues trouble Spirit-filled Christians regarding the Mormon faith. LDS often dismiss them as petty grievances at best, and being anti-Mormon at worst. For Mormons, when something has been mentally categorized as “anti-Mormon,” the LDS feel justified in walking away. When SFC struggle with a LDS statement they feel is a tradition of man, they are tempted to use the “Cult” label, and fight back. Scriptures teach us to not judge one another. Judging someone as being “Anti-Mormon” or using the “Cult” label does not promote love, or follow the Gospel of Christ. Both of these labels feed the sin of pride, leading us to judge each other.
Few SFC have any idea as to how easily LDS can become offended when introducing sensitive spiritual topics. Some LDS believe that certain topics should be discussed with missionaries, who have been called to share the Gospel. LDS also may feel such topics need to be discussed on an individual basis so that the answer can be customized to the individual asking. But to SFC, confronting issues head-on seems be the most effective.
Unfortunately, this Chapter may seem very contentious to LDS. They feel that issues they consider are minor should not be brought to the forefront and highlighted. But they also continue to wonder, ‘Why do some people consider us not to be Christians?’ It seems incongruous to LDS that some mainline Christians consider LDS to be Christians, but others insist they aren’t.
