In the combox of the previous AF thread, certain
reflections posted by TOm provided impetus, on my part, for the deeper
exploration of two inextricably linked LDS concepts: “the Great Apostasy” and
“there are save two churches only”—i.e. “the church of the Lamb of God” and “the church of the devil”. Note the following:
Finally, my point is not to be an apologist for Padre Pio
who I believe was a good Christian. My point is that if one approaches Padre
Pio and Joseph Smith with the same degree of skepticism they can either declare
both are frauds (probably because they believe in a Christian cessationism OR
an Atheistic rejection of all supernatural) or they can declare both
experienced the supernatural. The Catholic who believes both experienced the
supernatural in my opinion MUST conclude the devil was involved in the
supernatural interaction Joseph Smith experienced. The LDS in my opinion could
consistently declare that the devil was involved in the supernatural
interaction with Padre Pio, BUT INSTEAD could consistently declare that God
interacted with Padre Pio where Padre Pio was. That God’s purposes are served
by enhancing the faith of Padre Pio AND Catholics who become more faithful
because of his witness.
[Link]
The notion that
the supernatural events which pervaded the life of Padre Pio were actuated via
the Holy Ghost of God the Father, brought to mind a trend I have discerned
amongst many members of the Church of Jesus Christ of Latter-day Saints—i.e. “the
Great Apostasy” was not as ‘great’ as earlier generations of
Latter-day Saints had thought.
This ‘trend’ has
emerged in varying forms, which include: an emphasis on doctrines and practices
held by various Christian denominations and sects that have similarities with
those held by the CoJCoLDS; an acknowledgement that there are many ‘good’ Christians’ in those non-LDS denominations and sects—even though those folk
have not accepted the saving ordinances that can be performed ONLY by LDS
priesthood holders; and further, while maintaining that an apostasy had
occurred in the church that Jesus and His apostles had founded which required a
“restoration”, there is reticence on the part of current missionaries and lay members
to affirm that those ‘good Christians' of non-LDS denominations and sects are
‘apostates’ and members of “the church of the Devil”. In addition to the above
examples, I have even heard some LDS folk state that Latter-day Saints and
Muslims ‘worship the same God’.
In 2014 a collection of scholarly essays de-emphasizing the extent of “the Great
Apostasy” were published in the book Standing Apart (Google preview here).
Though valuable
historical information was provided in some of those essays, for the most part,
I found much of content bordering on sophistic attempts to support the
unfolding paradigm shift in the LDS understanding of “the Great Apostasy”.
[Three of the
essays in the book are available online: first, Blumell’s Rereading the Council of Nicaea and its Creed (link);
second, Givens’ Epilogue: “We have only the Old Thing”: Rethinking Mormon
Restoration (link); and in a
slightly different form, Dursteler’s Historical Periodization in the LDS
Great Apostasy Narrative [Inheriting the ‘Great Apostasy’] (link).
This ‘trend’ to
diminish the relevance of “the Great Apostasy” amongst many Latter-day Saints,
stands in stark contrast to the importance portrayed in the unique LDS
scriptures and the writings of a consensus of LDS authors who have written on
the subject throughout the 19th and 20th centuries—e.g. Joseph Smith
Jr., Orson Pratt, Parley Pratt, John Taylor, Joseph F. Smith, James Talmage,
B.H. Roberts, and Bruce R. McConkie.
In part 2 of this
series, I will delve into what Joseph Smith Jr. had to say about “the Great
Apostasy”, including the scriptures brought forth by his hand.
Grace and peace,