In a recent episode of his Trinities podcast, Dale Tuggy interviewed Kermit Zarley (author of The Restitution of Jesus Christ, a defense of Socinian Christology) on what makes one to be an Evangelical (Christian) (link). While listening to this discussion as well as some subsequent discussions about the interview, it reminded me of another debate, albeit, within a “Mormon” context—the question of the Christianity of Mormonism. Just as many definitions of “Evangelical” are private, not public definitions that preclude the “Evangel” identity of Tuggy, Zarley et al. (e.g., acceptance of the Trinity), many of the definitions presented of “Christian” used to preclude Latter-day Saints being Christian are not public, not private definitions (e.g., acceptance of the Trinity; sola scriptura; forensic justification).
Kevin L. Barney knocked this issue out of the ballpark in his review of The New Mormon Challenge when discussing Craig Blomberg’s contribution to this volume, “Is Mormonism Christian?”:
Is Mormonism Christian?
The only thing I found really annoying about the book was the continued insistence that Latter-day Saints are in no sense Christian. This is most disappointing since the idea that the Saints are generically Christian should not be that difficult a concept to grasp. Although the wording varies a little from dictionary to dictionary, a Christian is one who is a follower of Jesus Christ, “one who professes belief in the teachings of Jesus Christ.”6 This meaning is suggested by the Greek form from which the English derives: Christianos, the -ianos ending conveying the sense of “partisan” of Christ (analogous forms being Herodianos “Herodian” and Kaisarianos “Caesarian”). This is the public meaning of the word—the way it is used in public discourse and the way it is defined in dictionaries. Elsewhere Blomberg disparages this meaning of the word, calling it “some very broad and relatively meaningless sense by which every Protestant, Catholic, or Orthodox church member, however nominal or sectarian, would also be included.”7 Exactly! Blomberg or any other evangelical is more than welcome to devise a private definition of the word that will exclude Latter-day Saints, but when they do this they must immediately articulate what that private definition is8 and acknowledge that they are not using the word in its commonly understood sense. When they simply say Mormons are not Christian (using an unarticulated private definition), their hearers and readers understand them to say that Mormons do not believe in Jesus Christ (using the public definition, since words are understood to be used in their commonly defined senses unless another sense is indicated). Such evangelicals therefore regularly misrepresent and even defame LDS belief. This is truly offensive to Latter-day Saints such as myself, and I am puzzled as to why they cannot see that.9
Blomberg attempts to exclude Mormons from even the “relatively meaningless” public definition of Christian in his chapter entitled “Is Mormonism Christian?” He correctly states that the Bible only uses the term three times and nowhere offers a formal definition (p. 317). He then strives to exclude Mormons from the normative definition by limiting who can be called a Christian, not by articulating a proper lexical definition of the term, but by quoting the World Book Encyclopedia article on “Christianity”: “Christianity is the religion based on the life and teachings of Jesus Christ. Most followers of Christianity, called Christians, are members of one of three major groups—Roman Catholic, Protestant, or Eastern Orthodox” (emphasis added). Blomberg then concludes, “Based on this definition, Mormonism is clearly not Christian, nor has it ever claimed to be so” (p. 317). While it is true that the Latter-day Saints do not claim to be Catholic, Protestant, or Orthodox, it is manifestly not the case that they do not claim to be Christian. In the broad and commonly understood sense of the word, the Saints have always considered themselves to be Christians. I am mystified how a scholar of Blomberg’s evident intelligence, talent, and sensitivity could so misread this encyclopedia text (which certainly does not make the exclusionist claim Blomberg ascribes to it), or for that matter why he would appeal to an encyclopedia rather than proper lexical materials to deal with this question in the first place. This methodology is more in line with sectarian propaganda than sound scholarship.10
I recently shared the following example with Blomberg in an e-mail correspondence following the appearance of The New Mormon Challenge; I think it illustrates well why simply calling Latter-day Saints non-Christian is inherently misleading. A family with several young daughters used to live in my ward. This family was friendly with a neighbor woman, who would often babysit the girls. As Christmas was approaching, the woman gave each of the girls a Christmas gift, which turned out to be a coloring book featuring Jesus Christ. The girls enjoyed the gift and colored the pictures. Some time later this woman came to the family’s home, ashen, and apologized profusely for having given their daughters such a gift. It turns out that the woman had just learned at her church that Mormons are not Christian, and therefore she of course assumed that she had committed a grievous faux pas in giving the girls coloring books featuring a deity their family did not believe in. Now in this story the woman understood the claim that Latter-day Saints are not Christian the same way the vast majority of people would, as meaning that they do not believe in Christ. This is because she naturally applied the public definition to her pastor’s words.
We can see by this story the mischief that results from the semantic legerdemain of calling Latter-day Saints non-Christian. The fact is, they are Christians in the generic sense of the word, even if, from an evangelical point of view, they are theologically in error and unsaved (i.e., being a Christian is not necessarily tantamount to being right). I personally would have no difficulty with certain shorthand distinctions that would make clear that Mormons neither are nor claim to be historic, traditional, creedal, or orthodox Christians. But to say they are not Christians at all without such a modifier is to fundamentally misrepresent the nature of their beliefs. Since one of the goals of The New Mormon Challenge was to avoid such misrepresentations, I was sorely disappointed that it took the position that Latter-day Saints are not Christian in any sense at all. I view this as an intellectually indefensible position, and in my view it severely undermines the credibility of the book.
Notes for the Above:
(9) Carl Mosser, in his chapter “And the Saints Go Marching On: The New Mormon Challenge for World Missions, Apologetics and Theology,” in The New Mormon Challenge, 413 n. 26, and 66, acknowledges that Latter-day Saints are offended when described as non-Christians, and he claims to “understand why Latter-day Saints feel offense.” Nevertheless, he does “not believe that at this time Mormonism can be categorized as Christian in any very useful or theologically significant sense.” This sentence illustrates my very point. Mosser appears to have in mind some sort of unarticulated doctrinal test. To use the word Christian in this fashion without clearly putting the reader on notice that a nonstandard usage of the word is meant (i.e., one subject to undisclosed evangelical theological limitation) is to perpetrate a linguistic “bait and switch.” Mosser may not find the public definition of the word “useful” or “theologically significant,” but it is by that definition that speakers and writers of English the world over communicate, which is very useful indeed.
(10) Contrast with this what I believe to be a proper approach to the issue, as reflected in a 1998 document of the United Methodist Church, entitled Sacramental Faithfulness: Guidelines for Receiving People from the Church of Jesus Christ of Latter-Day [sic] Saints, available online at www.gbod.org/worship/articles/sacramental/intro.html as recently as 17 March 2003. Rather than claiming that Latter-day Saints are not Christian, this document explains that they are not within the historic, apostolic Christian tradition, which is a both true and unobjectionable statement (the word apostolic being used here in its tertiary sense of referring to a tradition of succession of spiritual authority held, as by Roman Catholics, Eastern Orthodox, and Anglicans, to be perpetuated by successive ordinations from the apostolic age). See Benjamin I. Huff, “Of Course Mormonism Is Christian,” and Kent P. Jackson, “Am I a Christian?” reviews of Craig L. Blomberg, “Is Mormonism Christian?” in FARMS Review of Books 14/1-2 (2002): 113-30, 131-37.
