Desmond "The Yellow" Ferguson, in the August 2005 issue of Irish Church Mission's "The Banner of Truth in Ireland," wrote the following:
Donal [an acquaintance of Ferguson's] raised the point that the Book of Mormon teaches there is but one God. In the Book of Abraham, another Mormon book, it teaches many gods." (p. 1 of the .pdf handout linked above)
As stated in a previous post, this is the type of superficial and eisegetical treatment one expects from Desmond Ferguson and, alas, many critics of The Church of Jesus Christ of Latter-day Saints. For the past 9 years, I have been trying to get him to debate me, but to no avail; one of the last excuses he used was that due to my writing an email refuting his claims, I was “immature and angry” (I kid you not—classical case of projection). Perhaps things will change and that someone will bring this post and other related posts to his attention and he will change his tune, grow a spine, and interact with an informed opponent, but I won’t hold my breath. His inane arguments and behavior notwithstanding, the Lord does bring good out of pure evil (cf. Gen 50:20), and he has afforded us yet another opportunity to refute his “arguments.”
Before we provide exegesis of the pertinent texts, we should note what Latter-day Saint theology actually is; in spite of Ferguson's claims that "Mormonism" is "polytheistic" (something he has claimed elsewhere), such is far from the truth. Blake Ostler summed up succinctly the LDS position (“Kingship Monotheism”) rather cogently:
There are many gods, but all of the gods are subordinate to a Most High God to whom the gods give ultimate honour and glory and without whose authority and approval they do not act in relation to the world. (Blake Ostler, Of God and Gods [Salt Lake City: Greg Kofford Books, 2008], p. 43).
Furthermore, we have to present what Latter-day Saint theology teaches, something Ferguson cannot do without showing his utter lack of intellectual integrity. In Latter-day Saint theology, “God” is a multivalent term—in our theology, by definition, God is the one supreme, absolute being, the ultimate source of the entire universe, the all-powerful, all-knowing, all-good creator, ruler, and preserver of all things (cf. Bruce McConkie, Mormon Doctrine [2d ed.: Salt Lake City: Bookcraft, 1979], p. 317). In LDS theology, this refers to--
(1) God the Father, the ultimate power and authority of the whole universe (e.g., D&C 121:32)
(2) The Father, Son, and Holy Ghost, the three members of the Godhead, who are perfectly united as One God in that they share the same will, love, and covenant with one another (cf. Alma 11:44; Mormon 7:7)
Also, the term “God,” as well as divine titles are used of the person of Jesus Christ in LDS theology; as one example, D&C 19:1, 16-18:
I am Alpha and Omega, Christ the Lord, yea, even I am he, the beginning and the end, the Redeemer of the World . . . For behold, I, God, have suffered these things for all that they might not suffer if they would repent. . .
The “oneness” of the persons of the Godhead is not a metaphysical oneness, a much later development in Christian theology, later ratified during the Trinitarian controversies of the fourth centuries onwards, but the same oneness Christ expects us to have with Him:
That they all may be one, as thou, Father, art in me, and I in thee, that they may also be one in us: that the world may believe that thou hast sent me. And the glory which thou havest me I have given them; that they may be one, even as we are one. (John 17:21-22)
The Greek fathers of the Christian church had a term “perichoresis,” basically meaning, “Dancing in unison,” to describe the inter- and intra-personal relationship between the members of the Godhead; such is similar to an informed LDS Christology. Furthermore, this matches the 1916 First Presidency statement on the relationship between the Father and the Son (entitled, “The Father and the Son”), one of divine agency (investiture); the following comes from section 4 of the statement:
4. Jesus Christ the "Father" By Divine Investiture of Authority
A fourth reason for applying the title "Father" to Jesus Christ is found in the fact that in all His dealings with the human family Jesus the Son has represented and yet represents Elohim His Father in power and authority. This is true of Christ in His preexistent, antemortal, or unembodied state, in the which He was known as Jehovah; also during His embodiment in the flesh; and during His labors as a disembodied spirit in the realm of the dead; and since that period in His resurrected state. To the Jews He said: "I and my Father are one" (John 10:30; see also 17:11, 22); yet He declared "My Father is greater than I" (John 14:28); and further, "I am come in my Father's name" (John 5:43; see also 10:25). The same truth was declared by Christ Himself to the Nephites (see 3 Nephi 20:35 and 28:10), and has been reaffirmed by revelation in the present dispensation (Doc. & Gov. 50:43). Thus the Father placed His name upon the Son; and Jesus Christ spoke and ministered in and through the Father's name; and so far as power, authority and Godship are concerned His words and acts were and are those of the Father.
We read, by way of analogy, that God placed His name upon or in the Angel who was assigned to special ministry unto the people of Israel during the exodus. Of that Angel the Lord said: "Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him" (Exodus 23:21).
The ancient apostle, John, was visited by an angel who ministered and spoke in the name of Jesus Christ. As we read: "The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John" (Revelation 1:1). John was about to worship the angelic being who spoke in the name of the Lord Jesus Christ, but was forbidden: "And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then saith he unto me, See thou do it not: for I am thy fellow-servant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God" (Rev. 22:8, 9). And then the angel continued to speak as though he were the Lord Himself: "And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last" (verses 12, 13). The resurrected Lord, Jesus Christ, who had been exalted to the right hand of God His Father, had placed His name upon the angel sent to John, and the angel spoke in the first person, saying "I come quickly," "I am Alpha and Omega," though he meant that Jesus Christ would come, and that Jesus Christ was Alpha and Omega.
Now, onto the “arguments” presented by Ferguson and his friend:
With respect to the plurality of gods in the Book of Abraham, contra Ferguson (and his friend, Donal Walsh who works with a church planted by ICM in Dublin city), this is actually part-and-parcel of the Abrahamic narrative in the Bible.
Firstly, a short Hebrew lesson. The term אֱלֹהִים is irregular in that, while its form is plural, it can denote either a singular or plural Elohim (“G/god[s]”—not “human judges”) depending on the verb it is coupled with. For instance, in Gen 1:1, it is coupled with a verb in the third person singular, so Elohim is singular; however, there are many instances where it is coupled with a verb in the plural, denoting plural “G/gods” (e.g., Psa 82:6).
In Gen 20:13, the Hebrew reads (followed by my transliteration and translation of the text in red):
וַיְהִ֞י כַּאֲשֶׁ֧ר הִתְע֣וּ אֹתִ֗י אֱלֹהִים֘ מִבֵּ֣ית אָבִי֒ וָאֹמַ֣ר לָ֔הּ זֶ֣ה חַסְדֵּ֔ךְ אֲשֶׁ֥ר תַּעֲשִׂ֖י עִמָּדִ֑י אֶ֤ל כָּל־הַמָּקוֹם֙ אֲשֶׁ֣ר נָב֣וֹא שָׁ֔מָּה אִמְרִי־לִ֖י אָחִ֥י הֽוּא׃
Wyhy k'sr ht'w 'ty 'lhym mbbyt 'by ...
And it came to pass when (the) Gods caused me to wander from my father's house...
Another way to render the pertinent phrase would be, "And it came to pass when (the) Gods caused me to wander from my father's house . . ."
Not only is this consistent with LDS theology, but also supports the creation story in the Book of Abraham. If it had been the singular 'God', it would have been ht'h 'lhym rather than the plural ht'w 'lhym, consistent with the creation account of the Book of Abraham (Abraham 4:1ff) and LDS theology, though it blows strict forms of monotheism (whether Unitarian or creedal Trinitarian) out of the water. If one wants to see the exegetical gymnastics Trinitarians have to engage in to play-down the theological importance of this verse, see this post discussing the NET’s comment on Gen 20:13.
Now, while the verse(s) Ferguson’s friend, Donal, had in mind are not referenced in the article (and, guessing from my interaction with Ferguson and some of his friends, it derived not from Donal but Desmond, which in turn derived from an anti-LDS text or article—Ferguson’s knowledge of the Book of Mormon is pitiful, at best, and his claims to the contrary notwithstanding, his studies boils down to a study of anti-LDS “literature,” not LDS Scripture and scholarship), let me take a stab and guess that he used Alma 11. Let us provide the text that critics often cite:
And Zeezrom said unto him, Thou sayest there is a true and living God? And Amulek said: Yea, there is a true and living God. Now Zeezrom said: Is there more than one God? And he [Amulek] answered No. (Alma 11:26-29)
One should note from the get-go that the person of the Father is in view here. Later, there is a differentiation between “the one true God” and the Son of God, Jesus Christ:
And Zeezrom said again: Who is he that shall come? Is it the Son of God? And he [Amulek] said unto him, yea. And Zeezrom said again: Shall he save his people in their sins? And Amulek answered and said unto him: I say unto you he shall not, for it is impossible for him to deny his word. Now Zeezrom said unto the people: See that ye remember these things; for he said there is but one God; yet he saith that the Son of God shall come, but he shall not save his people—as though he had authority to command God. (Alma 11:32-35)
The idea that the Father is the “one true God” is not inconsistent with either Latter-day Saint theology on the plurality of gods and/or any high Christology. Indeed, such comments are part-and-parcel of the New Testament itself, where the Father is said to be the only true God, and the Son is distinguished, not just from the person of the Father, but God (Greek: θεος). If Ferguson and ICM were consistent , they would either drop this argument or at least modify such. Then again, their target audience is not informed members of the Church but Evangelicals who, like them, know next to nothing about “Mormonism.” Note the following example (many more could be offered)--
In John 17:3, we read:
αὕτη δέ ἐστιν ἡ αἰώνιος ζωὴ ἵνα γινώσκωσιν σὲ τὸν μόνον ἀληθινὸν θεὸν καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν.
"Now this is life of the age to come that they may know you the only one who is the true God and the one whom you sent, Jesus Christ" (my translation).
The title, τον μονον αληθινον θεον (“the only one who is the true God”) is predicated upon a single person, not a “being” composed of three “persons” (however one wishes to define “person”), and such is predicated upon the singular person of the Father, with Jesus himself distinguishes himself in John 17:3 from “the only true God.” Absolutising this verse, this is a strictly Unitarian verse as only a singular person is within the category of being the “only true God” (interestingly enough, Isa 44:6, the other text cited by Donal Walsh, uses singular personal pronouns, indicating a singular divine person). However, in Latter-day Saint theology, “God” is a multivalent term, something Trinitarianism cannot allow when speaking of (true) divinities. That this is the Christological model of “Biblical Christianity” can be seen in many places, such as Heb 1:8-9:
But unto the Son he saith, Thy throne, O God, is forever and ever; a sceptre of righteousness is the scepter of thy kingdom. Thou hast love righteousness, and hated iniquity, therefore, God, even thy God, hath anointed thee with the oil of gladness, above thy fellows.
This is an important pericope for many reasons—this is one of only a few places in the New Testament where Jesus has the term "God" (Greek: θεος) predicated upon him (others would include John 20:28 and probably, based on grammar, Titus 2:13 and 2 Pet 1:1], and yet, post-ascension, Jesus is differentiated, not simply from the person of the Father (ambiguously tolerated in Trinitarianism), but a differentiation from God (literally, the God [ο θεος]), something not tolerated in Trinitarianism. This can be further seen in the fact that this is a "midrash" of Psa 45:6-7, a royal coronation text for the Davidic King, of whom Jesus is the ultimate fulfillment (cf. 2 Sam 7). Both the Hebrew and the Greek LXX predicates "God" upon the king, and yet, there is a God (in the case of Jesus, God the Father) above him. The LXX reads the same as Hebrews; the Hebrew literally reads "elohim, your elohim" (alt. "God, your God" [ אֱלֹהִ֣ים אֱ֭לֹהֶיךָ (elohim eloheyka)].
Logically, one has to conclude a plurality of Gods, unless one wishes to explicitly reject at least one of premises a-c from the following:
A. There are at least three divine persons.
B. Every divine person is God
C. If every “a” is a “b,” there cannot be fewer B's than A's
D. Conclusion: There are at least three Gods.
I am aware of the "three persons/one being" or "three 'whos' in the one 'what" idea--however, Trinitarianism also states:
Jesus = God
Father = God
Spirit = God
Jesus is not the person of the Father; the Father is not the person of the Spirit; the Spirit is not the person of the Son
Numerically, there is only one God
God = Father, Son, and Spirit
To put it into logical language:
Jesus = x
Father = x
Spirit = x
Numerically, there is only one x
Only by using one definition of "God" when speaking of the triune "being" of God and another definition of "God" when predicated upon the persons of the Trinity can one get away from a logical/mathematical impossibility (3 "x"'s equalling 1 "x") or a form of modalism, where the Father, Son, and Spirit are the same person. The latter is condemned (rightfully) as heresy and antithetical to the biblical texts by Trinitarianism; the former, however, is not allowed, as the various person are said to be numerically identical to the "One God." This is not a "mystery" (something that cannot be understood perfectly, like the atonement of Jesus Christ), but a logical, mathematical, and I argue, a biblical-exegetical impossibility.
As we have seen, Donal and Desmond are using “arguments” that would refute their own theology. So much for consistency and fairness . . . (not that Desmond or ICM are known for such).
Further, Alma 11 is consistent with LDS belief that there is only One God (the Father). However, it only shows theological and biblical illiteracy to claim that this refutes multiple gods being in the midst of the true God (cf. Deut 32:7-9 from Qumran). In the Hebrew Bible, "gods" are found in reference to heavenly beings that are not supreme, but have true/ontological existence. For example, there are divinities that are inferior or subordinate to, or are divinities only by permission of the head God. Such divinities were felt to have religious power and authority, but only by participation/permission from the higher God. In the Old Testament, such would include members of the court of El alongside angels and possibly gods of foreign nations. The various mediating principles and half-personified divine attributes found in the Hebrew writings such as the דבר or the divine word of Wisdom would belong to this class. In the New Testament, "the Word" and "the Mediator" are also used in this sense in the Pauline Epistles and the Gospel of John. In such passages, Christ is viewed as a subordinate being even though he is considered a divine and meriting some form of worship which, ultimately, goes back to the Father (cf. Phil 2:5-11).
One possible criticism is that modalism is in view in Alma 11, as Jesus is called “the very Eternal Father” in v.39. However, as we have seen previously, there is a clear distinction between the persons of the Father and the Son in this chapter. Furthermore, “[eternal/everlasting] Father” is a title of Christ in the Book of Mormon, denoting his role as the creator. Note, for instance, the words of King Benjamin in Mosiah 3:8:
And he shall be called Jesus Christ, the Son of God, the Father of heaven and earth, the Creator of all things from the beginning; and his mother shall be called Mary.
Only by confusing the title of “Father” with the person of God the Father can one claim such, but such would reflect pretty poor exegesis skills (cf. Isa 9:6 where the title אביעד ["Eternal Father"] is used of a Messianic figure).
The above should be compared with other passages in the Book of Mormon that distinguish "God" from "Jesus," including:
And the people went forth and witnessed against them-- testifying that they had reviled against the law, and their lawyers and judges of the land, and also of all the people that were in the land; and also testified that there was but one God, and that he should send his Son among the people, but he should not save them; and many such things did the people testify against Alma and Amulek. Now this was done before the chief judge of the land. (Alma 14:5)
In the above passage, the category of the “One God” is exhausted by the Father of Jesus, not the “Trinity,” something consistent with New Testament texts such as John 17:3; 1 Cor 8:4-6, Eph 4:5-7; and 1 Tim 2:5.
A related question would be “if the Father is "the only true God" does that mean Jesus is an idol?” This question, however, ignores the biblical witness that there are (true) beings who are called “gods” (e.g., Deut 32:7-9, 43; Psa 29:1; 82:6, etc), not “false gods” or “idols.” Instead, the term “true” (Greek: ἀληθινός) in John 17:3 refers to God the Father being intrinsically God; as we know from texts such as Heb 1:3 and the unanimous consent of the Patristics, only the person of the Father is God in an underived sense (autotheos); the Son is divine based on His participation with the Father.
The “either Jesus is true God in the same sense of the Father, or he is an idol”-approach is nothing short of an either-or fallacy. For instance, in John 6:32, we read:
Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you note that bread from heaven; but my Father giveth you the true bread from heaven (τὸν ἄρτον ἐκ τοῦ οὐρανοῦ τὸν ἀληθινόν).
Jesus is referred to being “true” bread, using the same adjective in John 17:3 (ἀληθινός). However, the bread (manna) the Israelites received in Exo 16 was not “false” or “non-existent” bread; however, it was not the archetypal bread that Jesus truly is, as only the latter can give eternal life to those who consume; the former could only satiate physical hunger and could not provide salvation.
John 17:3 is clearly a non-Trinitarian verse as is Alma 11:44 and related texts in the Bible and the Book of Mormon. The LDS view, that allows for a polysemic meaning to the term (true) G/gods is consistent with the entirety of the biblical witness, something that Trinitarian and Socinian theologies do not allow for. This “either-or” approach is based on eisegesis, as it is based on a common logical fallacy.
As we have seen, there is no true exegetical or theological conflict between the Book of Abraham, the Bible, the Book of Mormon and the theology of The Church of Jesus Christ of Latter-day Saint. Furthermore, we have yet another glaring example of how one critic who claims to have been studying “Mormonism” for several decades but, ultimately, is clueless about both the Latter-day Saint faith and the Bible he holds to be his final authority.
