But though we, or an
angel from heaven, preach any other gospel unto you than that which we have
preached unto you, let him be accursed. As we said before, so say I now again,
if any man preach any other gospel unto you than that ye have received, let him
be accursed. (Gal 1:8-9)
Many critics of the LDS Church often appeal to his passage as a biblical
refutation of the Book of Mormon, as an angel (Moroni) played a role in its
coming forth. However, the common appeal to this passage is a rather clear
example of the eisegesis critics of Latter-day Saint claims to authority are
wont to engage in. To read my own refutation of the common abuse of this
passage, see:
The problem with apologetics at time is that, while Latter-day Saints
can do a good job at refuting abuse of biblical texts Protestants, Catholics,
and others engage in, but we sometimes overlook the deeper meaning of passages.
In this instance, Paul is engaging in a form of liturgical curse, something those familiar with the
liturgy/presentation of the LDS Temple Endowment (especially in its pre-April
1990 form) should find interesting.
As Gordon P. Wiles, then-professor or religion of Connecticut College,
New London, Connecticut, noted:
[There] are many
examples of specific blessings and curses in the Old Testament, originally ‘power-laden
words, spoken on cultic or other occasions and often accompanied by gestures or
symbolic actions, through which the wholeness of the religious community was
understood to be safeguarded or strengthened, and evil forces controlled or
destroyed.’ (Gordon P. Wiles, Paul’s
Intercessory Prayers: The Significance of the Intercessory Prayer Passages in
the Letters of St Paul [Society for New Testament Studies Monograph Series
24; Cambridge: Cambridge University Press, 1974], 25)
Elsewhere, with respect to Gal 1:8-9, as quoted above, writes that:
The first version of
the curse (v. 8) is worded in such a way as to be a general apostolic and prophetic
ruling about the unalterable nature of the gospel, rather than a judgment on
particular individuals. The generalized nature of the maxim is indicated by its
hypothetical syntax, ‘But even if we, or an angel . . . should preach,’ and by
the two highly improbable instances adduced for consideration (apostle and
angel). Furthermore, the possible omission of the first υμιν would serve to make the form
still more general. The judgment is based ultimately not in Paul’s apostolic
authority, but in the authority of the unchangeable gospel itself, which had
been delivered to him together with his apostleship (1:1, 11f), and which in
turn he had preached to them (1:8f.). His own apostolic authority is derived
from the authority of the gospel, which he may prophetically interpret and
apply, but not basically change. Such is the stable permanence and finality of
that gospel of Christ (v. 7), that neither he nor even a heavenly messenger,
have either the power or the authority to alter it.
In the second version of the curse (v. 9),
Paul goes on to apply the general ruling to the actual Galatian crisis. The
words ‘as we have said before’ probably refer to some earlier statement given
by the apostle, perhaps in anticipation of the very situation which had now
arisen. Thus the imprecation is claimed to be no merely hasty reaction to the
immediate problem. The conditional clause is recast so as to suggest an actual
happening: ‘if anyone is preaching to you,’ and the word τις may refer back to his
description of the troublemakers themselves as τινες οι ταρασσοντες
υμας. The
gravity of heir defection from the true gospel is further underlined by the
word παρελαβετε, an almost
technical term in Pauline usage for the receiving of the traditional gospel
message (cf. 1 Cor. 11:23, 15:2, 3, etc.).
Both versions include the authoritative traditional
words αναθεμα εστω.
In writing this grave juridical imprecation, Paul is assuming his full
apostolic authority to apply a previously uttered ruling to a current crisis,
and to take the sternest measures to protect the gospel against those who would
distort it and mislead others. Certainly he intends at least excommunication
from the church, although more than that would be included here. The curse must
be read out liturgically at the eucharist in the Galatian churches, and the
troublemakers solemnly handed over to the eschatological judgment and wrath of
God, in the full assurance that they have been rightly judged. (Ibid., 127-29)