Some here, some there — December 9, 2014

by Dan Phillips

Christmas has come early!

Actually, I was looking forward to reading Frank's post... then I realized that it was "my" day. And so, since I was thinking all yesterday that I already had enough for an SHST, here is one early. Not sure whether I'll do another Friday, or something else. Suspense!

Have fun, it's quite the mini-assortment.

• I've long said that secularists have no problem with Christians being Christians, just so long as we don't do it out-loud or in public. Rick Plasterer (seriously) argues that that principle will fall heavily and possibly terminally on Christian institutions, given the current tidal wave of totalitarian, institutionalized immorality (including compulsory approval) that is sweeping what once would have been called Christendom.
• The very people who now sneer at the fact that "Are you now, or have you ever been, a member of the Communist party?" was ever asked, are having no problem with the same question posed of public persons, with the substitution of "Christian religion" for the last two words.
• Reminding one of the immortal words of Cdr. Buck Murdock.
• One last reflection on that article. Plasterer says this almost in passing: "God’s standard given in Scripture is obedience to Him regardless of pain." How many professed Christians don't even think it important to obey God regardless of inconvenience or effort, let alone pain?

Mary: "Anything else?" Reporter: "Did you know that your baby boy..." Mary's Agent: "This is in the press packet, no more questions. Thanks"
— Church Lifer (@MrChurchGuy) December 8, 2014

• Okay, this next item is not at all like the usual. I can only offer three reasons for including it... and they're stretches. First: it has footage from the Charlie Brown Christmas, including the reading from Luke, so: Christmas! Second: it features one of the very best guitar solos ever recorded by one of the very best guitarists ever to play, so: common grace. Third: it's awesome and I love it. So: my blog (in part)! Thanks to reader Keith Lamborn for alerting me to it. Enjoy, or move along to the next item.

• I loved that the creator timed the clips so well to the song, but what really won me over was the dances during the guitar solo. Awesome.
• And BTW, the song is about writing a song. In case someone's going to go all Johnny Todd on me.
• In case you didn't see it — well, (A) shame on you; and (B) go to my blog and see this lovely version of The Wexford Carol, with Yo-Yo Ma and Alison Krauss.

Q1: If we say a tail is a leg, how many legs do dogs have? Q2: If Rick Warren says the Reformation is over, is it? #SeeWhatIDidThere
— Dan Phillips (@BibChr) December 8, 2014

• You know what's even weirder (to me) than having Rick Warren in effect say "pish-posh" to the Reformation? Having Reformation 21 publish an article lavishing praise on that wonderfully "generous" evangelical Richard Mouw! In case you don't remember, Mouw was President pf Fuller Theological Seminary for 20 years, which all by itself would be enough to raise my eyebrow. But what's more, Mouw is the man who threw Christian missionaries to Mormons under the bus, and who the Mormons love because he has proclaimed Mormonism not to be a cult.
• Do you think Harold Lindsell is looking smug in heaven? Are other saints having to tell him to stop saying "QED!"?
• So is Reformation 21 prepping an article praising the generosity of Rick Warren? Unknown.
• But the president of Covenant College agrees. So there's that.
• Well, now to something more directly seasonal, and as a reward for Frank — if he's read further than the post title — this:

Fun, eh? Now, what will I do Friday...?

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Final notes on the Mainstreaming of Mormonism

Leftover comments about this week's discussion

Wrapping Up on the issue of Evangelical-Mormon Rapprochement

(First posted Friday, September 09, 2005)



've had a couple of private conversations and received a few off-line e-mails this week [September 5-9, 1995] regarding the Millet-MacArthur meetings. Also, one or two issues came up in the comments that I wanted to respond to but didn't have time.

So I thought a good way to end the week was by posting a list of my own comments and observations. Here are a few lingering thoughts about evangelical-Mormon détente:

1. I agree with whoever said it's not entirely fair to draw harsh conclusions about Talbot School of Theology solely from a paper two students wrote eight years ago.
   
2. Still, I think there's ample evidence that recent policies at Biola-Talbot have deliberately and aggressively sought to move the school's historic boundaries outward. In the late '90s, after a task force issued a report advising the administration that Eastern Orthodox doctrine is incompatible with the school's evangelical stance, three Eastern Orthodox faculty members (including an Orthodox priest who served as dean of students) were nevertheless permitted to remain in their teaching positions.
   
3. And here's a giddy news report from a Mormon source celebrating the fact that eighteen Biola students visited Brigham Young University last January for dialogue and relationship-building, so that the evangelical students could "pursue truth together" with Mormon kids.
   
4. One of the main organizers of that get-together was Pastor Greg Johnson, who has practically made a career out of holding public "dialogues" with Mormonism's best-known missionary to naive evangelicals, Dr. Robert Millet. Pastor Johnson had the unmitigated gall to tell a Mormon reporter, "We are trying to show the upcoming generation that we don't have to be confrontational on truth. There is a lot of room for us to build on our compromise of scriptures." Those are his exact words. I kid you not.
   
5. To be clear: I don't think the atmosphere of creeping ecumenism is unique to Biola. You'll find evidence of the same subtle latitudinarianism at many once-solid evangelical schools (and even a few formerly fundamentalist ones). But if you were to ask me whether the ideas set forth by Carl Mosser and Paul Owen in their infamous 1997 paper are novel notions they brought with them to Talbot or the kind of ideas we might expect from someone who has absorbed the post-evangelical atmosphere that dominates many so many institutions of higher learning in the Moody/Wheaton/Biola genre—my judgment would be the latter.
   

6. Dr. Millet and Pastor Johnson

   By the way, Greg Johnson is the Utah pastor who (before it became clear that his strategy was one of compromise) first contacted John MacArthur to arrange a meeting with Millet in 1997. Johnson is a former Mormon, and he has founded a ministry he calls "Standing Together." He seems obsessed with "seeking common ground" between Mormons and evangelicals, and he and Millet appear regularly together on a television program aired in Salt Lake City, called "Bob and Greg in Conversation."
        Here's an intriguing point of trivia: Johnson and Millet made a joint pilgrimage to visit the esteemed Bishop of Durham, N. T. Wright, back in May [2005].
   
7. Both Carl Mosser and Paul Owen e-mailed me today [9 September 2005] after hearing about yesterday's blogpost. Without really addressing anything concrete in my posts, Owen accused me of "lying" and (as is his custom) dismissed me and pretty much all my friends as "uneducated." As usual, however, despite all his bluster about academic integrity and the importance of dispassionate scholarship, he neglected to reply with anything resembling an argument or documentation.
        Mosser was friendlier, but he said according to the way he remembers it, MacArthur ultimately confirmed Mosser's description of the Millet meeting and I later had to retract my objection to Mosser's account of the meeting. Apparently Mosser's memory is as mangled as his original report claiming "that Millet and MacArthur came very close together in their views."
   
8. For the record, here is John MacArthur's own description of the Millet meeting, taken from a letter MacArthur wrote to clarify the facts for someone who had been told that MacArthur was part of the campaign to establish "common ground" with Mormonism:

When I met with Robert Millet I expressed my conviction as clearly as possible that the God of the Bible is a completely different God from the god of Mormonism, that the Christ of Scripture is a wholly different Christ from the christ of Mormonism, and the true gospel is a radically different gospel from the gospel of Mormonism.      I have maintained a cordial relationship with Dr. Millet for the sake of the truth, and am happy to provide him with as much of my material as he wishes to read. But my concern is for the truth; I'm not interested in artificial harmony between two contradictory faiths. For that reason I have consistently made clear in all my dialogue with Dr. Millet that there is no spiritual common ground between biblical Christianity and Mormonism.      I would never deliberately equivocate on the truth or do anything that might lend credence to Mormonism. I'm convinced (as are all who understand Scripture accurately) that Mormonism is a false religion, generated by Satan. It is a damnable heresy, and in the words of Paul, "a different gospel," under God's anathema.

Clear enough?

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Talbot-Trained "Evangelical" apologists for Mormonism?

Clueless Losers?

Carl Mosser and Paul Owen Weigh in on my comments about MacArthur, Millet, and Mormonism

(First posted Thursday, September 08, 2005)

n 1997 Carl Mosser and Paul Owen were graduate students at Talbot School of Theology. In April of that year, they jointly presented a paper at the Far West regional meeting of the Evangelical Theological Society. The paper, titled "Mormon Scholarship, Apologetics, and Evangelical Neglect: Losing the Battle and Not Knowing It?" was a harsh critique of evangelical counter-cult ministries and a paean to the supposed superiority of Mormon scholarship.

Mosser and Owen said that when it comes to dealing with Mormon apologetics, evangelical apologists are, on the whole, clueless losers. That wasn't the precise language they used, of course, but it was undeniably the point of the paper. In their own words: "At the academic level evangelicals are losing the debate with the Mormons. We are losing the battle and do not know it. In recent years the sophistication and erudition of LDS apologetics has risen considerably while evangelical responses have not." And, "In this battle the Mormons are fighting valiantly. And the evangelicals? It appears that we may be losing the battle and not knowing it."

If nothing else, the paper was a public-relations bonanza for Mormons. It can still be found on websites offering Mormon missionaries ammunition for use against evangelicals. (One site includes a glossary that explains terms like apologetic and hermeneutics. Evidently, impressive as current Mormon scholarship may be, there are still a few Mormons bicycling around your neighborhood who haven't quite acquired the highbrow theological vocabulary or attained the rarefied level of scholarly erudition embodied in the work of these two Talbot students.)

Anyway, about a year after Mosser and Owen presented their ETS paper, they participated in an e-mail forum on apologetics where I occasionally posted. When the subject of Mormon soteriology came up, sure enough, the Millet-MacArthur meeting (see [Monday's] post) was instantly played like a trump card. What follows are my four contributions to the subsequent discussion.

These are somewhat long but (I think) not tedious, and well worth the time. The discussion was filled with insights on the subjects of cluelessness, scholarship, research, even-handedness, logic, apologetics, and effective evangelism. From these four messages you'll be able to discern the gist of what was being said on all sides. (These are posts from a discussion forum, so this is not private correspondence I am quoting from.)

Subject: The truth about MacArthur and the Mormons Date: Wed, 4 Mar 1998 13:55:33 -800 Carl Mosser writes: Millet has gone so far as to meet with John MacArthur in person to make sure that they understood matters similarly. I don't know what MacArthur's evaluation of the meeting was, but a pastor friend who was instrumental in organizing the meeting and who participated told me that Millet and MacArthur came very close together in their views on this matter. That was definitely not MacArthur's perspective. Millet and others have selectively cited snippets from The Gospel According to Jesus and Faith Works to try to suggest that their view of justification is not much different from John MacArthur's. They evidently imagine that when MacArthur points out the inevitability of good works in a true Christian's life he is saying good works are in some sense the ground of the Christian's justification. The truth is that MacArthur has gone to great lengths to insist otherwise, even to the point of writing a whole chapter exploring this point with regard to justification by faith alone in Faith Works. The difference between MacArthur and the Mormons (on justification) is that MacArthur believes the imputed righteousness of Christ is the sole and sufficient ground of the Christian's justification. The Mormons deny this. Since both sides believe a changed life is the necessary and inevitable result of conversion, Millet wants to portray their difference over justification by faith alone as insignificant. But it is not. It is the whole difference between the true gospel and the lie the apostle Paul anathematized in Galatians 1. (Proponents of ECT would do well to take note of this point, too). In the Millet-MacArthur meetings MacArthur highlighted those issues and also pointed out that Mormon Christology is fatally flawed. In fact, Mormonism's flawed Christology is one of the heresies lying at the root of the Mormon error over justification by faith. I'm told that the meeting was cordial, even warm. (I was supposed to be there but ended up in hospital that week, so my knowledge of this meeting is based on what John MacArthur and Jerry Wragg [associate pastor, who attended the meeting] told me.) But the friendly tone of the meeting should not be used to obscure the substance of what was said. If someone is telling you that MacArthur and the Mormons were close to agreement on the gospel, that person either missed the point or is spin-doctoring the issues for PR purposes. I was also told that MacArthur—in classic MacArthur style—grilled Millet with questions, forced him to make distinctions, etc. to make sure that he really held the view he said he did. . . . and he did this to underscore for Millet's sake the fact that Millet's view is not the same as MacArthur's. All indications are that in certain Mormon circles a substantive move has been made toward an orthodox position. "A substantive move" toward orthodoxy? I can say this with certainty: MacArthur would call that a gross overstatement. I think the most he would say is that these guys are getting very good at nuancing their position to make it sound evangelical. We're very wary of a Mormon-evangelical effort that mirrors what the proponents of ECT are doing on the Catholic front. Phillip R. Johnson

Subject: Re: MacArthur, Millet & theological coffee brewing Date: Thu, 5 Mar 1998 16:56:44 -800 Carl Mosser writes: I suppose there could be something I have missed or forgot, but to my recollection no Mormon interprets MacArthur as saying that "good works are in some sense the ground of the Christian's justification." I doubt he has employed those very words. That was my summary of Millet's position. It is, I believe, a fair assessment of why he has seized on MacArthur's works to stress the importance of good works. Combine his view that works are necessary with a denial of sola fide, and there's no option I know of but the view that "good works are in some sense the ground of the Christian's justification"—even if that's not precisely the language he is currently using to state his own position. I agree that Millet wants to portray the difference over the word "alone" as insignificant.; I also agree with you that it is not insignificant. Further, I agree that proponents of ECT should take note of this point. However, the points raised by myself and Paul Owen are not that Mormons now hold a completely orthodox soteriology free from Gal. 1's condemnation. What we are trying to get across to people is that there is a trend in Mormon soteriology toward a more orthodox understanding of grace and works and justification. I understand. What I don't understand is your eagerness to view this trend with such a high level of optimism. A damnable theology is still damnable whether it is overt, like Zoroastrianism, or subtle, like Galatianism. In fact, I would argue that Galatianism poses a greater danger precisely because of its close resemblance to orthodoxy. The subtlety of it makes it something we should argue even more fiercely against. Furthermore, I know of no case where any cult has become evangelical through doctrinal evolution. The jury is still out on the WWCOG [Worldwide Church of God], as far as I am concerned. I'm hoping to see them arrive at a sound position and park themselves there, but there's no guarantee it will happen. In fact, I'll be surprised if it does. There is certainly no precedent for it. (I realize many have already declared the WWCOG perfectly sound, but I fear the "movement" we have seen in the WWCOG is already propelling them beyond evangelical orthodoxy, into neo-orthodoxy mixed with a dangerous ecumenism. More frighteningly, they seem to be following the [Robert] Brinsmead trail. Some of you will know what I mean.) Here I think you have not read what I wrote very carefully. I did not in any way say that MacArthur and the Mormons were close to agreement on the gospel. My point was made in direct reference to the specific aspect of grace and works. Millet's and MacArthur's views are close to each other on the role works play in evidencing true faith, how true faith manifests itself in faithfulness, etc.. . . . but only in the sense that Galatianism was "close" to the true gospel. The Judaizers' legalism was certainly closer to the truth than non-Christian Pharisaism. But Paul evidently did not have the sort of enthusiasm about the Galatian legalists that you seem to think evangelicals ought to have for these rogue Mormons' subtle adaptations of evangelical soteriology. It was reported to me that MacArthur in fact said that he was positive about what he heard if it is genuine, encouraged Millet to keep asking the types of questions he did, and was encouraged of what is happening in Mormonism if Millet is representative. Please ask him if this is accurate, I'll check my source as well. MacArthur may well have said those things, or something close—but I know for a fact that he said much more. Others who were in the meeting told me he kindly suggested to Millet that when Millet came to a full understanding of biblical soteriology, he would be compelled in spirit and in conscience to leave Mormonism. MacArthur tells me he does not see how anyone who was present at those meetings could possibly have come away with the opinion that John MacArthur believes evangelical-Mormon rapprochement is a valid means of evangelizing Mormons. A final point. The fact that there even was a meeting between an important and influential Mormon thinker and a prominent Evangelical for the express purpose of discussing theology is quite an illustration of the points about change occurring that I and Paul are trying to make. First, this shows that Mormons are beginning to read Evangelical literature. This in itself is an important change. It shows that they are not finding their own writings sufficiently helpful when doing theology. So, they are turning to ours. Good. I am glad they are reading our books, this might influence them toward truth (rather than reading liberals who would leave them damned). Second, it is a change that a Mormon of Millet's stature would look up to and learn from an Evangelical like MacArthur. You're saying you have no fear that this might to some degree involve nuancing or posturing for PR purposes? There must be something in Millet's theology different from his predecessors' that he would find MacArthur's Protestant views so attractive. That Millet, Dean of Religious Education at BYU, went out of his way to fly to California to meet with MacArthur indicates something new blowing in the wind. The LDS Church may not yet be on the brink of a WWCOG kind of change, but something is brewing in Mormonism's coffee house. That vague almond-flavor I smell reeks of cyanide, not Amaretto. Taking my coffee with cream and sugar, Spitting mine out quickly, Phillip R. Johnson

Subject: Re: Mormonism Date: Fri, 6 Mar 1998 11:00:16 -800 Paul Owen gave me permission to respond publicly to a post he sent privately, because the server won't let him post to the list. So in fairness to him I have quoted his entire post below. Nothing has been cut. However, my comments have been interspersed at the points where they apply: Mr. Johnson, I am emailing you personally because something is not working right with my [DISCUSSION FORUM] account, and none of my messages seem to get through. _________ says he is working on it. Before I get started, just for trivia sake, you probably don't remember me but several years back when I was in Bible college, I sent a critique of Charismatic Chaos to MacArthur and you sent me a rather cordial letter in reply. I looked it up in my correspondence log. I do remember. Now, about Mormonism. I am going to be rather straightforward. You need to repent. I find your attitude to be most disturbing. Interesting. We've never exchanged any correspondence on this issue. You don't really know how much or how little I know about Mormonism. Yet you're insisting I need to repent, and telling me so in unvarnished language. Excuse me, but isn't that precisely the approach you are labeling uncharitable and unfruitful when applied in Mormon evangelism? The bulk of the Evangelical counter-cult community is dead wrong in their attitude toward current trends in Mormonism. I don't know how I can put it any more plainly. My reasons for using such harsh language are manifold. First of all, neither you or John MacArthur have done enough reading in current LDS theological literature to make the bold, unqualified statements that you have made to Carl in your responses to him. Your views seem to be based entirely on one conversation between Millet and MacArthur. That hardly constitutes exhaustive research. Well, I've never claimed that I have done "exhaustive research" into the latest trends in Mormonism. But the truth is, Paul, you have no basis whatsoever for speculating on how much or how little I have studied these issues. In other words, I have far better reasons for saying Mormons need to repent than you have for saying I need to repent. And please, don't tell me that you have talked with lots of Mormons, and so you have a good handle on what their views are. You critique theological trends by interacting with qualified theologians, not untrained laypersons. I wasn't going to tell you that. It strikes me as somewhat odd that while you're wagging your finger at me about my lack of scholarship you seem to imagine you can read my mind. :-) By the way, this is very similar to my complaints about Charismatic Chaos. MacArthur interacted very little with careful Pentecostal and Charismatic theologians, and based his critique largely on the easiest of targets. Thanks for sharing that. It's perfectly irrelevant to the point we're talking about here, though. You display your lack of familiarity with LDS views in your comments. For instance, you still cling to the notion that Millet and company believe that good works are 'in some sense the ground of the Christian's justification.' But a reading of the current literature proves you dead wrong. Robinson, Millet, Lund and numerous others have stated rather clearly in numerous published works, that justification is based Soli on Christ's merits. They not only do not affirm, but in fact expressly deny that our works are the ground of justification. They believe and teach, unlike Roman Catholicism, that justification is forensic, and involves the imputation of Christ's perfect righteousness to the believer. Well, I have read some of the literature Millet shared with MacArthur—enough to know you are giving an overly generous summary of his position. Though he acknowledges in places that the sinner's own works are not sufficient for justification, he insists throughout that our works are necessary for our justification. (You don't cite any quotations that support your interpretation of his position, which would have helped.) In any case, the Mormons are hardly in the Reformation tradition. The comments on justification I have seen from Mormon sources— even the recent ones—are seriously muddled at best, even if they are not explicit denials of sola fide. I have seen nothing from any Mormon author defending forensic justification, and that was certainly not a point Millet made in his dialogue with MacArthur. However, whatever Mormons might say about the imputation of Christ's righteousness must be understood in light of their mangled Christology, and it cannot be orthodox, no matter how much they employ the language of imputation. It is true, that current LDS theologians continue to stress the necessity of good works. But such works are not understood as meriting justification in any way, but rather are markers of sincerity, and the fruit of true faith. In other words, works are necessary as evidence of genuine faith and repentance. Because Mormons (I mean of the Robinson-Millet variety—the current trend) stress that faith must be accompanied by works in this manner, they are hesitant to adhere to the formula 'faith alone' unless this is qualified very carefully. I would indeed like to see how they qualify it without making works a ground of justification, or without making works part of the definition of faith (which is tantamount to the same thing). If you know of a source you can point me to, I'll be happy to read it. But if you're saying the trend in Mormon theology is toward sola fide, and you want me to buy that, you're going to have to supply something more than assertions. But Robinson himself has stated that he is willing to speak of 'faith alone' so long as works are not thereby excluded as 'evidence' of true commitment. It is also true that Mormons still believe that baptism is necessary for regeneration and union with Christ. But please keep in mind that such champions of grace as Augustine and Luther both likewise believed in baptismal regeneration—so this does not automatically make the Mormons legalists. It doesn't? I'd say on that issue both Augustine and Luther were wrong, and their views on baptism smacked of a ritualistic legalism. In their arguments against Pelagianism and semi-pelagianism, however, both Luther and Augustine gave enough crystal-clear teaching about divine grace to retrieve the core of the gospel from the murkiness of their own legalistic understanding of baptism. I affirm what they wrote about grace; I deplore what they wrote about baptismal regeneration. I regard them as authentic Christians because their defense of grace made it clear that they understood the gospel sufficiently, even though they did not understand it perfectly. In both cases, grace was the central message of their ministry, and what we remember them most for. The New Mormons, by contrast, merely seem to be trying to cloak the Pelagian principle at the heart of their belief system with some cunningly-adapted evangelical terminology. That doesn't work for me. There's no valid parallelism between Augustine and Robert Millet. If you disagree, show me a Mormon source that elucidates the doctrines of grace as clearly as Luther's Bondage of the Will or Augustine's "Treatise on Nature and Grace," and I might think you're onto something. At the moment, though, it sounds to me as if you and Carl think Mormonism might be embraced as truly Christian with a little subtle nuancing. I hope that is not what you are saying. Second, I can't understand why on earth you say to Carl, 'What I don't understand is your eagerness to view this trend with such a high level of optimism.' Why shouldn't we be optimistic about seeing important and influential LDS thinkers looking to orthodox Christian writers like MacArthur for theological guidance? Why shouldn't we be encouraged when we see adherents of another religion being attracted by the beautiful simplicity of the Gospel of Grace? Why on earth do you have such a rotten attitude about this? I don't know, Paul. Heresy just has a way of making me indignant. I can just hear some 1st-century theological student on the banks of the Jordan: "Why shouldn't we be optimistic when important and influential Pharisees come to a prophet like John the Baptist for baptism? Why shouldn't we be encouraged when we see adherents of other sects being attracted by John's call to repentance? Why on earth does John have such a rotten attitude about this?" (Matt. 3:7-8). Third, your comparison of Mormon theologians to the Galatian heretics is hermeneutically irresponsible. The problem at Galatia was far more than a simple issue of legalism. A comparison with Acts 15 will show that there were a variety of approaches to the Mosaic Law in the earliest decades of the Church, within the genuine believing community. The Pharisaic wing of the Church (Acts 15:5) was not automatically condemned as heretical, although it was determined that the view of Paul and Barnabas was most consistent with Scripture and the will of God. The issue at Galatia was that the false teachers were denying Paul's apostolic credentials and divine calling. They were tearing apart the Christian community by claiming that the Gospel which Paul brought to them was inadequate. So you're saying all those conditions must be present before we oppose Mormonism as utterly non-Christian? I disagree, and I think your position is the one that's "hermeneutically irresponsible." In fact, what you're suggesting takes the force out of Paul's warning to the Galatians. Paul himself said that when someone corrupts the gospel, that alone is grounds for rejecting them (Gal. 1:8-9). Paul's apostolic authority was not even an issue: "But even if we . . . should preach to you a contrary gospel . . . anathema!" (v. 8). Now I agree that the Mormon church at the present time still falls under the category of Galatianism in that they claim to be the only divinely authorized Church. But they are significantly different from the Galatian heretics in that: 1) They affirm the Apostle Paul's credentials and authority; and 2) They do not teach that law-keeping is necessary for justification—except as evidence of genuine faith, which I have already discussed. Whether Mormons accept Paul's apostolic credentials or not is irrelevant if they corrupt the gospel. See above. Plus, they worship a different Christ. They are not Christians. Finally, I simply cannot believe that you are so suspicious of the motives of these people. Do you really think that Millet flew all the way to California just to learn from MacArthur how to masquerade better as a Christian? I am so weary of hearing all this talk about how the Mormon Church is 'trying' to sound Christian. Maybe they are 'trying' to sound like the Apostle Paul and other New Testament writers. Have you ever thought of that? I'm certain that many JWs sincerely believe they are "trying" to be totally biblical, and Pauline. That does not obligate me to embrace them as brethren. If Christ's sheep hear His voice and follow Him (Jn. 10:27), what does that say about Mormons, who follow a different christ? (cf. Jn. 10:5). Anyways, if __________ fixes whatever is wrong my previous message may end up getting posted, which you can ignore because it is very similar to what I have just written to you. Then again, you will probably ignore this email letter. If you choose to say anything in reply, you can do it personally, or on [the public forum]. Sincerely, Paul Owen As you can see, I did not ignore your e-mail. It strikes me as odd, Paul, that you are so eager to be charitable and friendly to Mormons but are perfectly willing to think evil of evangelicals. I fear for where this crusade will lead you. And I would urge you to contemplate how seriously out of harmony with the NT your approach to Mormonism is. Where do you see Paul—or any NT writer, for that matter—responding to false religion by trying to woo the false teachers into the fold? Phillip R. Johnson

Subject: Final comments on MacArthur and Millet Date: Mon, 9 Mar 1998 01:16:26 -800 Carl Mosser writes: [Forum members], notice that Johnson has not read Millet or any other Mormons. I have made no pretense of any broad expertise with regard to "the latest in Mormon theological developments." What prompted me to enter this thread in the first place was Carl Mosser's suggestion that John MacArthur and modern Mormon scholars are "very close together in their views" on soteriology. The implication of Carl's earlier posts seemed to be that John MacArthur's recent meeting with Prof. Millet had resulted in near total accord between MacArthur and Millet on the crucial aspects of soteriology. The point I was keen to make is that John MacArthur himself does not believe that to be the case. I'll reiterate that here for clarity's sake. Millet evidently came to the meeting eager to assure John MacArthur of his personal agreement with MacArthur's two books The Gospel According to Jesus and Faith Works. After listening graciously to Millet explain why he believed the two of them were in harmony, John MacArthur explained why he believed otherwise. I'm told (by others present at the meetings) that John's side of the dialogue consisted chiefly of underscoring for Millet what a great chasm remained between their positions. John himself tells me he reminded Millet that the two of them worship different Gods, follow different Christs, and proclaim different gospels. There is no real common ground. John says Millet's response was cordial: "I would have been disappointed in you if you had not been frank with me." Others present have confirmed that is what Millet said. (BTW, I would have been in those meetings myself but I was quite literally lingering at death's doorstep those couple of days, undergoing three surgeries in as many days for a ruptured gall bladder. I'm not speaking as a distant observer but as someone who had a close interest in that dialogue from the beginning.) In any case, I will be happy to get a formal statement from John MacArthur himself if Carl or anyone else wants to dispute the point further. It is simply wrong and misleading to suggest that MacArthur's views on justification and the role of faith and works are not significantly different from Millet's. I also want to say this about the broad issue of Mormon apologetics: If Carl Mosser and Paul Owen were only saying that evangelical apologists need to stay abreast of recent Mormon scholarship and handle Mormon beliefs with integrity, I would agree completely, of course. And to the degree that this is what they are saying, I affirm the point. However, I frankly have not seen much evidence that Mosser's and Owen's own approach to "scholarship" is dispassionate and without an agenda. Their responses to me have been anything but scholarly and fair. Paul's first words to me were a demand for my repentance, and Carl spent a couple of posts trying to discredit scholarly credentials I never claimed for myself in the first place. Both have condemned my "attitude," which they have far less basis to evaluate than I have for concluding that modern Mormon soteriology is unorthodox. When Carl suggested that Mormon soteriology is substantially in harmony with Reformed and evangelical beliefs and then summoned John MacArthur's name as a witness in favor of that assertion, I felt I had both a right and a duty to speak up on MacArthur's behalf. Mormon scholar or not, I certainly have enough knowledge to refute that claim with some authority. I will do so again if anyone tries to represent MacArthur's position as "very close" to anything that would harmonize with Mormon theology. As MacArthur pointed out to Millet himself, Mormon Christology a priori rules out an orthodox position on justification. The two positions, far from being "very close" to one another, are quite incompatible. That is the main point I have tried to make, and attacking me on the grounds that I have not thoroughly studied Millet's works does not nullify the point. Carl writes, It should be mentioned, in order to be fair, that when Mormons like Robinson and Millet say that they deny sola fide they are very careful to qualify just what they mean by this. They deny any version of sola fide interpreted to mean that one can be saved by a faith that is alone, that does not manifest itself in works. That is, they deny the Zane Hodges understanding of sola fide. They are also careful to say that they do not see works as the basis of justification. They are careful to tell us that they believe faith is the only ground of justification and that if one understands sola fide to mean that true saving faith will manifest itself in good works, then they do believe in sola fide. However (and this was precisely the sort of thing I was talking about from the beginning): we do not believe faith is the ground of justification at all. The ground of justification is the perfect righteousness of Christ. Faith is simply the instrument by which justification is applied. I believe John MacArthur attempted to clarify some of these very issues with Millet. These are not minor differences but the very kind of difference that separates evangelicalism from virtually every cult. I need to close out my involvement in this thread. We are hosting two international conferences at our church this week, and I will be swamped. So this must be my last contribution to this discussion. But let me say this once more in closing: On the question of evangelical scholarship, I agree completely that those who work as apologists against Mormonism (I am not one of these and do not aspire to be) should diligently familiarize themselves with current Mormon trends. And all of us who speak about Mormon doctrine should do so responsibly and with the highest standards of integrity. But I also believe that those evangelicals who study Mormon trends ought to do so dispassionately, without forming any Mormon- evangelical alliances. Mormonism is, after all, a false religion masquerading as Christianity. The spirit of 2 John 7-11 certainly applies here. If that strikes you as an attitude for which I need to repent, you'll have to give me some biblical justification for that—not just an emotion-laden jeremiad. In the meantime I stand unashamedly against Mormonism as a false religion that damns its adherents. Love for Mormons compels me not to obscure that dreadful reality from them. And loyalty to the gospel binds me to that conviction. Still wary of Mormons offering coffee, Phillip R. Johnson

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Latter-Day Ecumenism

by Phil Johnson

Peddling Mormonism as mainstream Christianity

Why the Campaign to Seek Rapprochement between Evangelicals and Cultists?

(First posted 07 September 2005)

ack in May [2005], a few weeks before I joined the Christian blogosphere, there was quite a lot of controversy when an erstwhile evangelical publisher (Eerdmans) released a book by Mormon scholar Dr. Robert Millet (professor of religion at Brigham Young University). The book, (A Different Jesus? The Christ of the Latter-day Saints) was Millet's attempt to argue that Mormonism is both biblically and creedally within the bounds of historic Christian orthodoxy.

I realize the controversy over that issue is yesterday's news as far as the blogosphere is concerned. Both Eric Svendsen and James White (among others) did a superb job responding to some of the post-evangelical quislings who thought it was wonderfully even-handed and genteel for Eerdmans to be broad-minded enough to publish an apologia for Mormonism. (Ironically, some of these very same quasi-evangelicals who plead for pious deference to Mormon theology can't seem to find it within themselves to treat Baptists with any kind of respect at all.)

Even though I missed the initial buzz about Millet's book, I still want to weigh in on a certain aspect of this controversy that has annoyed me for some six or seven years. I'm talking about way Dr. Millet and his fans (both Mormons and post-evangelicals) continually invoke my pastor's name as if he were friendly to their cause.

He's not.

This is neither mine nor John MacArthur's first attempt to set the record straight. (I'll be posting some past correspondence on the issue in the next few days.) John MacArthur has repeatedly attempted to make his position absolutely clear: He does not regard Mormonism as legitimate Christianity—not even close. But you might get the opposite impression from some of Millet's publicity, and especially from his Internet groupies' postings.

Tuesday I read an Internet forum where a Mormon missionary was attempting to convince some naive evangelical that MacArthur's "lordship doctrine" asserts the very same soteriology as Mormonism. The Mormon guy claimed the Bible is full of verses that deny the principle of sola fide and make salvation a cooperative work between God and the sinner, just the way the Mormon "gospel" teaches. That, he insisted, is also John MacArthur's view.

No, it's not.

Millet's Internet fan club also seems intent on trying to get as much public-relations mileage for their side out of the fact that MacArthur once met personally with Millet (at Millet's request) to discuss theological issues. Floating around in various Internet forums are some romanticized accounts of the Millet-MacArthur talks that would have you believe the two men see one another as fellow-warriors in a common battle against easy-believism.

Millet's book itself strives to leave that same impression. Although Millet hasn't really grasped the first principles of what MacArthur actually teaches, he quotes frequently but selectively from MacArthur, apparently attempting to give the impression that MacArthur believes the sinner's own works are instrumental in justification.

How familiar, really, is Millet with the doctrinal stance of John MacArthur? The publicity for Millet's book at Amazon.com includes a snippet from a Publishers Weekly review that says, "Millet is as at home in the writings of such evangelical heroes as C.S. Lewis, J.B. Phillips, John MacArthur and Max Lucado as he is in the teachings of LDS prophets like Joseph Smith, Brigham Young and Gordon Hinckley."

"At home in the writings of . . . MacArthur"? Hardly. No one who has been even casually attentive to John MacArthur's ministry could possibly imagine that Millet is representing MacArthur correctly. MacArthur has always regarded Mormonism as a dangerous, heretical cult that is opposed to true Christianity. And he said so plainly to Millet when the two of them met.

It was a conversation between theological adversaries, not a conclave of potential allies.

John MacArthur's meeting with Dr. Millet took place in August 1997. That meeting was nothing more than a discussion of Mormon-evangelical differences in a cordial environment. It was not, as some have suggested a "dialogue" about Mormon-evangelical rapprochement. MacArthur was congenial but clear. In the meeting itself he repeatedly stressed his conviction that there is a great gulf between Mormonism and true Christianity. He told Millet in plain, unvarnished words that Mormonism worships a different god, follows a different christ, and proclaims a different gospel from authentic New Testament Christianity.

MacArthur's position on this has never wavered. He believes and teaches that Mormonism is not true Christianity in any historic or biblical sense, but is a classic cult. Indeed, Mormonism is similar in many ways to the Gnostic heresies that plagued the church for centuries. Mormonism and genuine biblical, evangelical Christianity are in effect antithetical, sharing no common spiritual ground whatsoever.

Mormonism is pseudo-Christianity.

In the eight years since his meeting with Dr. Millet, MacArthur has often summarized his concerns about Mormonism by pointing out four significant, unbridgeable chasms between Mormonism and authentic biblical Christianity. Here, in writing, is MacArthur's own list of four foundational truths where Mormons and evangelicals take perfectly incompatible positions. (This list is routinely sent to people who ask about MacArthur's stance on Mormonism).

1. The issue of authority. Christians believe the Bible is God's authoritative, inerrant, unchanging and complete self-revelation (Jude 3). Scripture is the touchstone to which all other truth-claims must be brought (Isaiah 8:20). The sole and sufficient authority by which all controversies in spiritual matters are to be determined is none other than God's Spirit speaking through Scripture.
        By contrast, Mormons consider The Book of Mormon, The Pearl of Great Price, and Doctrine and Covenants as additional authoritative revelation, thereby undermining the true authority of Scripture and violating the principle of Revelation 22:18.
   
2. The doctrine of God. Christians believe there is one God who eternally exists in three co-equal Persons: Father, Son, and Holy Spirit.
        Mormons reject the doctrine of the Trinity, believing that there are many worlds controlled by different gods.
   
3. The supremacy of Christ. Christians believe Jesus Christ is pre-existent God who became a man in His incarnation while maintaining His full deity.
        Mormons claim Jesus was a "spirit child" of Mary and Elohim (and the brother of Lucifer) who has now been elevated to the level of deity.
   
4. The means of justification. Christians believe justification is by grace alone, through faith alone, in Christ alone.
        Mormons believe a person's works in this life will determine his or her status in the life to come, and that "salvation" is actually a progression toward godhood.

Why is Dr. Millet nonetheless courting evangelical acceptance?

Robert L. Millet

I have no way of knowing whether Dr. Millet's meticulous attempt to reconcile Mormon doctrine with certain evangelical ideas and terminology reflects an authentic interest in better understanding the biblical principle of grace—or a carefully-crafted PR campaign to gain mainstream acceptance for Mormonism. I wish I could believe it is the former. It has all the earmarks of the latter. After all, a few other cults and "-isms" have already successfully mainstreamed themselves by simply appealing to the ever-broadening evangelical consensus. Most of the books that ever treated Seventh-Day Adventism as a cult are now deemed out of date and unsophisticated. Roman Catholicism has sought and received the evangelical imprimatur from dozens of key evangelical leaders in recent years. Even the Worldwide Church of God—a cult that was virtually a monument to one man's ability to assimilate almost any heresy into one elaborate labyrinth of spiritual mischief—sought and received widespread evangelical acceptance by tweaking their beliefs and adopting evangelical terminology, but without ever formally renouncing their founder's religion as false. After a decade-long public-relations campaign, the WWCOG has still not settled into a truly evangelical doctrinal position, but they have nevertheless found warm acceptance from the evangelical mainstream. Hey, if it worked for them, why shouldn't the Mormons try it, too?

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