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    Hebrew Roots of Mormonism
    Hebrew Roots of Mormonism
    Hebrew Roots of Mormonism
    Ebook384 pages11 hours

    Hebrew Roots of Mormonism

    By David Thomas

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    About this ebook

    The Hebrew Roots of Mormonism describes Christianity's original roots in Hebrew traditions and culture, then explains how Mormonism is the faithful inheritor of those traditions. Following the death of the original twelve Apostles, Christianity became fractured, but when a young boy knelt to pray in the spring of 1820, revelations restored Hebrew Christianity to the earth as Mormonism.
    LanguageEnglish
    PublisherCedar Fort Publishing & Media
    Release dateFeb 23, 2023
    ISBN9781462103461
    Hebrew Roots of Mormonism
    Author

    David Thomas

    David Thomas, LMSW, is the counseling director for men and boys at Daystar. A popular speaker and the coauthor of five books, he is a frequent guest on national television and radio, and a regular contributor to ParentLife magazine. David and his wife, Connie, have a daughter and twin sons

    Read more from David Thomas

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      Hebrew Roots of Mormonism - David Thomas

      PREFACE

      This is my disclaimer. I do not profess to be an academic or scholar on early Christian history. I do not hold a history or theological degree from a major university. I am not a professor or anyone of any significance in the realm of religious studies. Early Christianity, however, is my passion and this scholarly work is the result.

      I have to admit that I do have a bias. I am a member of The Church of Jesus Christ of Latter-day Saints (the Mormon Church). I have a testimony of the restored gospel of Jesus Christ and that does color my analysis and conclusions. My desire in this work is to attempt to make sense out of historical Christianity and the place where The Church of Jesus Christ of Latter-day Saints fits within that history.

      The conclusions that I draw in this work are my own and do not reflect the opinions or positions of any church or other religious organization. I have spent the past decade reading and studying early Christianity, developing a thoughtful respect for the second- and third-century converts to the Christian movement. I am drawn to the sacrifices and challenges they faced. Persecution was a constant; death was a common occurrence.

      There are many who suggest that the man Jesus is not an historical figure at all. They question the lack of archeological evidence. Josephus includes Jesus of Nazareth as a mere footnote within his historical treatise of the Jewish people.¹ If this Jesus of Nazareth was the founder of such a great movement, why is he merely a footnote to historians of the time?

      I believe the answer is rather simplistic—to ancient historians, Jesus was a mortal man, just another Jewish heretic, and his followers were small in number. The Romans used crucifixion with regularity. Hence, Jesus’s crucifixion was of no great consequence. To the victor go the spoils. To historians of the time, Jesus’s death ended whatever had been the theological battle between himself and the Jewish leadership. Why would they bother to write about it?

      Jesus’s resurrection was not widely published throughout Judea or the Galilee. While to Jesus’s followers, His appearance after the crucifixion was a manifestation of divine power, to the rest of society, it was a myth propagated by Jesus’s followers, who had stolen His body from the tomb.

      It was not until the Apostolic ministries that the teachings of Jesus moved out of a regional setting. These ministries are well documented in the annals of history, and there is ample archeological evidences of their lives and teachings.

      However, there is a greater reason for the absence of direct evidence of Jesus—the first principle of His gospel is faith. Faith in Him and His existence as our Lord and Redeemer. Consequently, our conversion to the teachings of Christ requires a measure of trust. That is why no one can ever prove by physical means that Jesus was real or that He is God, the Savior of the world. He intentionally made it so.

      As a practicing member of the Mormon faith, Jesus Christ, His life and ministry, is essential to what I believe. However, at times I have been troubled by other Christian denominations who do not view the Mormons as followers of Christ. Why would they say such a thing? This book is my attempt to answer that very question.

      NOTES

      1. Flavius Josephus, 4 vols., Antiquities of the Jews (Grand Rapids, MI: Baker Book House, 1998), 4: 244–65.

      INTRODUCTION

      TWO ROADS DIVERGED IN A WOOD, AND I—

      I TOOK THE ONE LESS TRAVELED BY,

      AND THAT HAS MADE ALL THE DIFFERENCE.

      —ROBERT FROST, THE ROAD NOT TAKEN

      ARE MORMONS CHRISTIAN?

      The Christian world is a broad mosaic of many different faiths, all professing a belief and devotion to Jesus Christ as Savior and Redeemer of mankind. Notwithstanding such, The Church of Jesus Christ of Latter-day Saints, sometimes referred to as the Mormon Church, is generally characterized by other Christian faiths—principally protestant churches, but also the Roman Catholic Church—in a less than favorable light. Why? What is the cause of such hostility? What are its origins?

      The purpose of this book is to test a theological hypothesis as to why, historically, other Christian denominations do not consider the Mormons Christians; for Mormonism is a lot older than it appears, and that is the rub. There came a time in Christianity where there was a divergence in the road—one road led to traditional Christianity and the other led to Mormon Christianity, and as the poet suggests, that has made all the difference.

      Of course, at the meridian of time when Jesus of Nazareth lived and preached, there were not any Mormons—or were there? Jesus’s disciples were sent abroad to all the world to gather in those who would accept Christianity. However, the church that Christ built was not in Rome but rather in Jerusalem among the Jews. The Hebrews were the original adherents to what historians term the Jesus Movement. These Hebrew Christians were the dominant sect in Christianity for three hundred years following the death of the Savior. Yet while the Christian Church grew, the Hebrew contingent of Christianity remained static. Soon the Hebrews were in the minority among Christians, replaced by the Greeks, Romans, and Jews of the Diaspora. What was once a church of Judea and Israel had become the Church of Rome with side tours to Alexandria and Antioch. As the Church grew, many of its doctrines began to change. Those in Rome adapted, those in Jerusalem did not. The Hebrews remained ensconced in the Apostolic Church, the church according to Peter, James, and John, and not the one preached by the students of Paul. Tension grew between these contingents. The Roman Church designated its major congregations as Constantinople, Alexandria, and Antioch. Jerusalem was thrown in as an afterthought, not because it was an important city in the Church, but rather out of respect for the city of origin of the faith. Jerusalem and the Hebrew Christians had become the step sister. It was only a matter of time before a confrontation on the future of the Church would come. And come it did, in AD 325 at the Council of Nicaea, when the Roman Church claimed that its doctrines were orthodoxy and those of the Hebrews in Jerusalem were heretical. Soon everything Hebrew would be eliminated by the Church, a mere footnote to history. Or maybe not even a footnote; for the Roman Church never wanted the Hebrew Christian heretical doctrines to ever see the light of day again. The Hebrews were crushed, they either gave up their beliefs, or like Arius, they were exiled and excommunicated.

      As renown Christian scholar Bruce Shelley writes,

      There were two main cultures, however—the Jewish and the Hellenistic (or Greek). The original disciples were Jews. But many of their early converts, as we have seen, were gentile proselytes of the Jewish synagogues. Thus, two sharply contrasting cultural backgrounds were obvious almost from the start. The two forces, Jewish and Hellenistic, represented two contrasting influences in the thought of the church. To the Jewish Christian, God was one. He had been the God of the Jew for a long time. When they clearly recognized that he was also the true God of all men, they still accepted him as the personal God they had always known. He was recognized by his personal name, Jehovah or Yahweh. His unity was a personal unity. To the Greek believers, on the other hand, the unity of God was an abstraction. They reached their ideas about God by philosophical refinement, by the processes of almost mathematical thought. No doubt the Hellenists accepted the personal attributes of God in their surrender to Christianity, but the more abstract, philosophical idea was in their blood. Thus, we can see how history and culture made a difference in the way the two peoples thought and spoke.¹

      This view of the battle between Hellenized Christians (Greeks) and Hebrew Christians (Jews) is not unique. German scholar F. C. Baur (1792–1860) maintained that earliest Christianity, before the books of the New Testament had been completed, was characterized by a conflict between Jewish Christians, who wanted to maintain distinctive ties to Judaism and so keep Christianity as a particularist religion (it was Jewish), and Gentile Christians, who wanted to sever those ties in order to make it a universalistic religion (it was for everyone).²

      Baur asserted that Peter led the Jewish Christians and Paul led the Gentile Christians. He further hypothesized that the books in the New Testament show this battle—Revelation is a Jewish Christian type and Paul’s letters are a Gentile Christian type and hence are anti-Jewish in content—the law of Moses is no longer necessary.³

      Unlike the other heretical variant in the Roman Church, that of Gnosticism, which kept springing up from surprisingly new sources every few hundred years, the Hebrew version of Christianity was eradicated and did not reappear. That is, until the spring of 1820 in upstate New York.

      By this time, the Roman Church had divided since the Reformation took place three hundred years before. Protestant churches like the Presbyterians, Methodists, Unitarians, Baptists, Calvinists, and other evangelical branches of the Church had splintered off from the Roman Catholic Church. Although these branches of the Catholic Church fought between themselves for followers, they all came from the same tree trunk and hence had the same view of the heretical Hebrew Christians. It had been fifteen hundred years since they were wiped off the face of the earth to rise no more.

      The reason the Roman Catholic Church and the reformist would have been wary of the old Hebrew doctrines was because of how widespread those doctrines had been in the first three centuries of the Church. It had taken over three hundred years for the Catholic Church to win primacy over the Hebrews. It had been the only serious challenge to the Greeks who would become the Catholics. Yes, Martin Luther and John Calvin had injured the orthodox superiority of the Catholic Church, but these reformers were not in league with the old Hebrew Christians. With the Hebrews, it had been a fight for the future of the faith, and the Roman Church had almost lost. For if the Hebrews had won, Christianity as we know it today would be much different. There would be reformers—there always are—but many of the grounding doctrines of all Christianity would have been altered.

      It wasn’t that the Hebrews were better organizers or more intelligent than the Roman Church. Rather it was the appeal of the Hebrew Christian doctrines, most of which came directly from Jesus Christ through the Apostles Peter, James, and John. These doctrines were popular and spoke of a special relationship of God to mankind. The very nature of God had been at the center of the disagreement between the Greek and Hebrew Christians. The Greek belief in God was framed by the philosophies of the dominant Hellenistic culture of the dark ages, while the Hebrew belief was intertwined with that of the Jews and sons of Israel.

      What a surprise for the Christian world when a young boy of fourteen first told of his vision of God the Father and Jesus Christ. Even more surprising and concerning was what Jesus Christ had told the boy; namely, that the Christian churches were off course and that the boy was to lead not a reformation of the Church, but instead a restoration of the original faith. That faith happened to be Hebrew Christianity and the boy was Joseph Smith.

      Joseph Smith tells of the enormous persecution that he came under almost immediately. He couldn’t understand why. Not even Martin Luther was hunted as he was, and Luther’s 95 Theses had been a declaration of war against the Catholic Church. What made Smith’s discovery so much more threatening? As previously stated, the answer is simple: of all the variants of Christianity that the Roman Catholic Church and its reformist offspring feared, it was not the new-age cultists or the Gnostic branches; rather, it was the one belief system that nearly defeated Hellenistic Christianity in the fourth century— the Hebrew Christians were back. The doctrines of the Hebrews came to young Joseph through a religious record of Jews and other descendants of Israel who fled Jerusalem at the time of the Babylonian conquest, had wandered in the desert, voyaged to the new world guided by God, and lived the doctrines of Hebrew Christianity. After Christ’s Resurrection, the Apostle John tells us of a conversation wherein Jesus referred to other sheep He had that were not of this fold (meaning those followers in Jerusalem) and that He needed to visit them as well. Those were the descendants of those who came to the new world six hundred years before. Christ visited the Americas. The mythology of the American Indians, Aztecs, Mayans, and others, told of a white god who had visited their ancestors and had promised to return one day. It is for this reason that the Native Americans welcomed Columbus and Cortez to their shores. They thought that these white men were the returning Savior promised in their traditional stories. This religious record of the doctrines of Hebrew Christianity and the culture and wars of this civilization are contained in the Book of Mormon. This book is a history book of sorts, similar to the Holy Bible. Wherein, as we will see, the Bible has been altered over time and thus the doctrines of the Hebrews therein have been modified or deleted in their entirety, the Book of Mormon is a pure version of Hebrew cosmology. Its history is of two great nation states, the Nephites and the Lamanites. The history runs approximately one thousand years, from 600 BC to approximately AD 400, ending with the complete destruction of the Nephite nation. It was the Nephites who kept the records of their fathers before them. On the eve of the destruction of their nation, the records of one thousand years of history and religious doctrines were abridged by the Prophet General Mormon and then entrusted to his son, Captain Moroni. Moroni wandered for some twenty years, hiding from the Lamanites who continued to hunt down stragglers of the old Nephite nation. He finally buried the abridged records (which were on golden plates engraved in reformed Egyptian, the language of their fathers) in a hill called Cumorah, which is located today by Palmyra, New York. There the pure Hebrew Christian doctrines stayed safe until the Lord was ready. Until the long winter night of the Apostasy, foretold by the Apostle Paul, was over. Fitting that young Joseph went to a grove to pray in the spring, the ending of winter and the beginning of new life.

      This is what the other Christian denominations feared. This is why Joseph was forced to hide the plates and was forced to flee time and time again for his life. He and this ancient secret were not safe. It could destroy Hellenistic Christianity. There was no way that the ancient Hebrew religion would ever be allowed to survive. It had to be crushed. The Mormons were driven from New York to Ohio and then to Missouri, where Governor Boggs placed an extermination order on Mormons if any were found in the state. The Mormons were hunted like animals, and they were forced to leave all of their possessions and to flee north to Illinois. There they established the largest city in the state, Nauvoo, on the banks of the Mississippi River. Nevertheless, it was merely a matter of time before their enemies attacked them again. The Prophet Joseph Smith was murdered in June of 1844 and the Mormons, led by Brigham Young, fled west out of the United States, the only religious organization that ever fled the jurisdictional boundaries of the United States due to religious bigotry and persecution. The First Amendment held no sway to those of other Christian denominations. Extinguishing the Mormons would once and for all destroy the Hebrew Christian doctrines that would be Hellenism’s undoing.

      This is the reason that although the Mormons are devout and devoted disciples of the Savior, Jesus Christ, they are not accepted in the Christian world. It is said that they believe in Christ, but it’s a different Christ from the orthodoxy of Christendom. They are correct, for the Christ preached by the Mormons is the Hebrew Christian Christ, the Christ who came to this mortal sphere, preached how we can return to the Father of our spirits, died on Calvary, and was resurrected. The nature of Christ and God the Father was much different to the Hebrews than it was to the Hellenized Church, the Church of Rome, the Church of the Greeks. It is different from the protes-tant churches of today as well. It is the return of the true orthodox Christians and the teachings of the Apostles during the meridian of time.

      This book’s goal is to lay out this history and discuss the battle for Christianity’s soul in the early Church and how Mormonism is the restored Church of Jesus Christ, of which the Hebrew Christians were members.

      NOTES

      1. Bruce L. Shelley, Church History in Plain Language, 2nd ed. (Thomas Nelson, Nashville, TN: 1995), 48–49.

      2. Bart D. Ehrman, Lost Christianities (Oxford University Press, New York: 2003), 171–172.

      3. Ibid.

      CHAPTER 1

      THE ORIGINS OF CHRISTIANITY

      When did Christianity begin? Was it with the birth of Jesus of Nazareth? The Apostle Matthew spends most of his Gospel citing to prophesies from the Old Testament that speak and prophesy of a coming Messiah, whom Matthew asserts is this same Jesus. Consequently, we are left with a legitimate religious question: When exactly did Christianity begin? If the ancient prophets knew of Jesus, didn’t they teach His doctrine?

      In the early days following Jesus’s ascension and before the days of Pentecost, the Jesus Movement, as it was termed, was thought of as simply a branch of Judaism. In fact, all early converts were Jews. Until Cornelius, most, if not all, of the Apostles, believed that one had to be a Jew or a convert to Judaism before one could be baptized into the Church of Jesus Christ. This ended with Peter’s vision of unclean animals, which signified that Christ’s gospel was for all peoples, not just the Jews.¹

      So if the gospel that Christ taught was not simply for the Jews but for all people, couldn’t the same be said of the doctrines taught by the ancient prophets of the Old Testament? They were prophesying of Jesus and His gospel to more than just ancient Israel.

      Hence, one may draw the conclusion that Christianity, the gospel of Jesus Christ, is of ancient origin. Certainly that is what Christ’s Apostles and the early Apostolic Fathers believed. For example, Paul preached that the gospel was given to Abraham around 2000 BC,²and to Moses,³ as well as to Old Testament Israel at approximately 1350 BC.⁴ The famous theologian of the second century AD, Ignatius, bishop of Antioch, preached that the prophets of the Old Testament preached of Christ.⁵ The Christian scholar Tatian, as well as Church Father Theophilus, and the famous Christian historian bishop Eusebius all noted that the gospel is older than the Greeks or written languages, and was practiced by Abraham, whom they called a Christian.⁶According to bishop Athanasius of Alexandria in the fourth century AD, the gospel of Christ was even taught to Adam.⁷

      In fact, the Apostle Paul preached that the law of Moses was a lesser law to the gospel, meant to prepare the Jews for the restoration of the gospel during the meridian of time.⁸ What’s more, in the Epistle of Barnabas, chapter fourteen, it provides that Moses received the gospel on Mount Sinai when he came down the first time, but broke those tablets when he saw the Hebrews worshiping a golden calf. He returned to the Hebrews after receiving a new tablet, the lesser law, known as the law of Moses.

      Early Christianity understood the various dispensations and recognized that the gospel itself was not new. The Apostolic Father Ignatius, bishop of Antioch, testified in approximately AD 108:

      For the divine prophets [referring to the ancient Patriarchs and prophets of old] lived according to Jesus Christ. Therefore they were also persecuted, being inspired by his grace, to convince the disobedient that there is one God, who manifested himself through Jesus Christ his son….

      Should any one, beginning from Abraham, and going back to the first man, pronounce those who have had the testimony of righteousness, Christians in fact, though not in name, he would not be far from the truth…. They obviously knew the Christ of God, as he appeared to Abraham, communed with Isaac, spoke to Jacob; and that he communed with Moses and the prophets after him…. Whence it is evident that the religion delivered to us in the doctrine of Christ is not a new nor a strange doctrine; but if the truth must be spoken, it is the first and only true religion.⁹

      Consequently, it is my belief that Christianity is the original religion of Adam. Some have referred to this theory as Dispensationalism. A dispensation is defined as a period of time wherein God has an authorized representative upon the earth. The New Testament equates dispensation with a household stewardship; that is, God establishes His household on the earth and gives the stewardship for running that household to particular individuals—His prophets.¹⁰

      Between dispensations occurs an apostasy, or a falling away from the pure gospel. The next dispensation begins at the conclusion of this apostasy with direct contact between God and man, generally through the calling of a prophet who restores the ancient religion; namely, the gospel of Jesus Christ.

      ADAM’S RELIGION;

      THE BEGINNINGS OF REVEALED RELIGION

      What was Adam’s religion?¹¹ What did he know and believe about his relationship to God, his creator? And what did God expect from Adam? In addressing Adam, I will attempt to stay as close as possible to the written record and avoid conjecture and even informed speculation.

      As Moses records in Genesis:

      And God said, Let us make man in our image, after our likeness: and let him have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.

      So God created man in his own image, in the image of God created he him; male and female created he them.

      And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.¹²

      Adam surely believed that he was created in the image and likeness of God.¹³ This was not figurative, as Adam relates in Genesis 5:1–3, for his son Seth was described to be in Adam’s image and likeness in the same way that God described Adam. Thus to Adam, God was not a spirit without form, but was in the image and likeness of a man. If we were describing Adam’s religion, this would be the first tenant of it—that God is in the form of a man.

      Next, God gave Adam dominion over the earth and its creatures. The vegetation and animals were for his benefit.¹⁴ But for what purpose? Why was God elevating Adam above all other creations? As Adam would soon find out, mankind and its dominion over this planet has a central role in God’s plan that would play an important part of Adam’s religion. But Adam was alone.¹⁵

      And the Lord God caused a deep sleep to fall upon Adam, and he slept: and He took one of his ribs, and closed up the flesh instead thereof;

      And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man.

      And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.

      Therefore, shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.¹⁶

      Marriage and procreation became an essential tenant of Adam’s religious faith, because man was commanded to be fruitful and multiply and replenish the earth.¹⁷ It should be noted that at this time Adam and Eve lived in the Garden of Eden in the presence of God. Hence, they were immortal beings and could not die so long as they stayed in the Garden and continued to partake of the fruit of the tree of life.¹⁸We will not deal with the great theological debate about how or why the Fall of Adam took place except to suggest that Adam and Eve were given a commandment by God to multiply and replenish the earth, meaning to bear children. Something that apparently could not be accomplished while they remained in the Garden of Eden.

      The biblical story of Adam and Eve commences with being tempted by the serpent, eating of the fruit of the tree of knowledge of good and evil, and ultimately being cast out of the Garden of Eden into the mortal world.¹⁹ They became fallen and subject to mortality and sin.²⁰Following their banishment from the Garden of Eden, Adam and Eve began to seek direction from God. According to James Ussher, it is 4004 BC.²¹

      And Adam and Eve, his wife, called upon the name of the Lord, and they heard the voice of the Lord from the way toward the Garden of Eden, speaking unto them, and they saw him not: for they were shut out from his presence.

      And he gave unto them commandments, that they should worship the Lord their God, and should offer the firstlings of their flocks for an offering unto the Lord. And Adam was obedient unto the commandments of the Lord.

      And after many days an angel of the Lord appeared unto Adam, saying: Why dost thou offer sacrifices unto the Lord? And Adam said unto him: I know not, save the Lord commanded me.

      And then the angel spake, saying: This thing is a similitude of the sacrifice of the Only Begotten of the Father, which is full of grace and truth.

      Wherefore, thou shalt do all that thou doest in the name of the Son, and thou shalt repent and call upon God in the name of the Son forevermore.

      And in that day the Holy Ghost fell upon Adam, which beareth record of the Father and the Son, saying: I am the Only Begotten of the Father from the beginning, henceforth and forever, that as thou hast fallen thou mayest be redeemed and all mankind, even as many as will.²²–²³

      ELOHIM AND JEHOVAH

      Here, we must temporarily depart from our story of Adam in order to investigate the contents of what the Angel had instructed Adam; namely, that he was to do all that thou doest in the name of the Son (Jehovah), and thou shalt repent and call upon God (Elohim) in the name of the Son (Jehovah) forevermore. Thus, Adam’s future interaction with God the Father (Elohim) would be through the Son (Jehovah).

      The Old Testament begins with the words breshit bara Elohim. Hebrew scholars have long disputed the origins of Elohim. While most agree that it refers to the God of Israel, the confusion arises from the use of Yahweh (Jehovah in Latin) to also describe God in the Old Testament. Are the uses of these two names for God synonymous or are we talking about two different divine beings? Biblical scholars suggest that these are one and the same God, just differentiated from each other by varying traditions in the region. These are referred to as the E and J traditions. The name of Elohim was typically used in the Kingdom of Israel (the Northern Kingdom), which was under the leadership of the tribe of Ephraim. While Jehovah was utilized in the Kingdom of Judah (the Southern Kingdom) under the banner of the tribe of Judah. As one may recollect from history, the twelve tribes of Israel, which occupied the Land of Canaan in the tenth century BC, split into two kingdoms as the result of internal divisions over taxes under the rule of Solomon’s son, Rehoboam. Consequently, the traditions diverged over time, giving rise

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