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Latter-day Saint Theology among Christian Theologies
How do the beliefs of Latter-day Saints compare with traditional Christian theology?
Grant Underwood provides answers to this question that are clear, detailed, and thoughtful. Writing for a broad and interested Christian audience, he systematically brings Mormon thought into conversation with main currents of Christian theology. He focuses on major topics that have engaged Christian thinkers over the who God is, who Jesus Christ is, who we are, how we are saved, what the church is, and what the future holds for human history as well as for individual human lives. Most chapters follow a format in which relevant themes are introduced with an overview of significant Christian reflection on the topic followed by an exploration of Latter-day Saint thought on the subject.
Throughout the book, Underwood’s goal is to analyze, not catechize. While the author is a practicing Latter-day Saint, that reality only enhances his appreciation for the theology produced by centuries of fellow Christians of faith who in Anselm’s words have diligently and devoutly “sought understanding.” Underwood seeks to facilitate mutual understanding among Christians who may worship differently, who conceive of God and God’s relations with humanity differently, and who articulate their religious beliefs in terms and concepts that are unfamiliar to each other. Readers of this book are invited to approach its sympathetic presentation of such Christian theologies, including that of the Latter-day Saints, with an openness and curiosity that can lead to a more accurate, nuanced understanding of the doctrines discussed.
Grant Underwood provides answers to this question that are clear, detailed, and thoughtful. Writing for a broad and interested Christian audience, he systematically brings Mormon thought into conversation with main currents of Christian theology. He focuses on major topics that have engaged Christian thinkers over the who God is, who Jesus Christ is, who we are, how we are saved, what the church is, and what the future holds for human history as well as for individual human lives. Most chapters follow a format in which relevant themes are introduced with an overview of significant Christian reflection on the topic followed by an exploration of Latter-day Saint thought on the subject.
Throughout the book, Underwood’s goal is to analyze, not catechize. While the author is a practicing Latter-day Saint, that reality only enhances his appreciation for the theology produced by centuries of fellow Christians of faith who in Anselm’s words have diligently and devoutly “sought understanding.” Underwood seeks to facilitate mutual understanding among Christians who may worship differently, who conceive of God and God’s relations with humanity differently, and who articulate their religious beliefs in terms and concepts that are unfamiliar to each other. Readers of this book are invited to approach its sympathetic presentation of such Christian theologies, including that of the Latter-day Saints, with an openness and curiosity that can lead to a more accurate, nuanced understanding of the doctrines discussed.
- GenresReligion
635 pages, Hardcover
Published March 13, 2025
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March 16, 2025
I will confess that I've been fascinated with the Mormon Church since childhood. Our family first visited Temple Square when I was around seven or eight. We were going to Colorado but spent a night in Salt Lake City. We toured the grounds and even heard the Tabernacle choir rehearse. There is something fascinating about the story of this American-born religion that originated during the Second Great Awakening. Like my own Disciples (Stone-Campbell) tradition, it has a restorationist component. The difference between the two is that the founders of the Church of Jesus Christ of Latter-Day Saints pushed their version of restorationism a lot further than the SCM folk. I've had a number of LDS friends, all of whom were good solid people. At the same time, as a teenager, as I engaged in my studies of religious "cults" I became convinced that Mormonism was not Christian, but rather a cult that led people astray. The question that has long been hanging in my mind concerns the degree to which the LDS church is a Christian faith or a new religion that has Christian roots. That is a question that continues to be there because Mormon theology is for the most part outside the typical norms of Christian theology, even when considered very broadly.
Several decades back a group of evangelicals, including Richard Mouw of Fuller Seminary and Craig Blomberg of Denver Seminary, began conversations with leading LDS scholars about the differences and similarities between the two traditions. One of the contributors to that conversation has been Grant Underwood, an LDS historian and scholar who teaches at BYU. Underwood has undertaken the task of writing a major theological text that sets LDS theology in conversation with more mainstream Christian theologies, noting the similarities and differences. That text is titled " Latter-Day Theology among Christian Theologies." This is a massive undertaking. It is nearly 550 pages in length, with detailed footnotes throughout. Underwood demonstrates his handle on Christian theology, including Eastern Orthodoxy, which he brings into the conversation with great regularity. While I might not agree with LDS positions on several fronts, Underwood is to be commended for the thoroughness of his exposition and its willingness to note where there are significant differences, especially when it comes to views of God's nature. But, to call the LDS church a cult is inappropriate. Whether it is Christian or not, one must ponder the evidence. Underwood hopes that we will answer yes to that question.
When it comes to nomenclature, Underwood acknowledges the complexity that goes with this tradition. Most outside the movement know this community as Mormons, though most within the church prefer Latter-Day Saints or LDS. Thus, in the book, Underwood uses all of the various descriptors. As for whether the LDS church is Christian, Underwood notes that there is "no universally regarded central authority or supreme court of Christianity to determine such matters" (pp. 3-4). He is correct. Thus, when it comes to the Mormon self-identification as a Christian community we should give them the benefit of the doubt even if we have major theological questions. As for the organization of the book, Underwood follows traditional theological categories beginning with the nature of God and moving to eschatology. He writes that "within Christianity, these interrelated but topically distinct '-ologies' address questions asked by generations of Christians and reflect centuries of effort to provide a comprehensive, logically consistent set of plausible answers" (p. 5). In this Underwood largely succeeds. I am curious, however, why he did not provide a section on pneumatology. He speaks of the Holy Spirit throughout and acknowledges that the LDS theology affirms a form of the trinity, though each member is understood to be a distinct embodied being. Thus, I would have liked to have seen a chapter that discussed specifically the LDS understanding of the Holy Spirit in comparison/contrast with more mainstream Christian thought.
Methodologically, Underwood draws from the Bible, Christian theologies from antiquity to the present (Orthodox, Roman Catholic, and Protestant traditions), and a variety of LDS sources from the Book of the Mormon to the writings of leading LDS figures through the centuries, including Joseph Smith. While mentioning Sidney Rigdon in several places, I would like to have seen more engagement with Rigdon since Rigdon joined Smith after being a leading member of the Disciples of Christ Movement (before the union with Stone's Christians). Since there are interesting connectors to Alexander Campbell's restorationist thinking in LDS theology, I would have liked to have seen more analysis of that relationship.
Underwood divides the book into twelve chapters. The first two focus on LDS understandings of God, including the LDS understanding of the Trinity (it is not Nicaean). He also examines LDS views of creation, providence, and theodicy in conversation with mainstream Christian theologies. One thing that differentiates LDS theology from mainstream Christian theology is the LDS belief that God the Father is an embodied being, as is Jesus and the Holy Spirit. Thus, Mormon trinitarianism is tritheistic, such that we have a plurality of gods (which is why I wish there had been a chapter on pneumatology). Nevertheless, Mormons claim to worship the Father, Son, and Holy Spirit as one God, not three Gods. Chapter two focuses on the actions of God in terms of creator, providence, and the eternal question of the nature of evil and God's responsibility.
The Mormon church is by its own definition the Church of Jesus Christ of Latter-Day Saints. Therefore, Jesus figures into Mormon self-understanding and the reason why it claims to be Christian. Thus in Chapters Three and Four, Underwood spends time discussing Jesus' identity (chapter 3) and his atoning work (chapter 4). When we think of LDS understandings of Jesus, we need to keep in mind that Mormons teach that God the Father (with God the Mother) gave/gives birth to spirit children, such that all humans directly descend from the Father, with Jesus the firstborn. Thus, we are all, in that sense divine beings. Thus, the difference between Jesus and us is that he is the firstborn, the starting point of creation. When it comes to atonement, Mormons affirm the work of Jesus on the cross having atoning properties, but LDS theologies of the atonement are diverse, drawing on the various theories that have emerged over time, though the legal views do predominate. However, Mormons do not teach that Christ's death placates (propitiates) God's anger.
The LDS theological anthropology is the subject of Chapter 5, subtitled "Humanity as 'Royalty Deposed.'" Here we need to keep in mind LDS understandings of humanity's spiritual pre-existence as direct children of God the Father (and mother). Thus, humans are understood to be embodied pre-existent souls. The fallenness of humanity has its origins in that pre-existent state, which helps explain the presence of evil. Underwood does a good job comparing and contrasting the LDS understanding of preexistence with that of Origen. When it comes to the imago dei, the LDS version is rather literal, since God and humanity share the same ontological nature. Thus, one might say that for Mormons, humans have both seeds of divinity and sinful proclivities. This leads to a chapter on Soteriology, in which Underwood offers a comparison/contrast of LDS and mainstream Christian understanding of soteriology. This discussion is rooted in the earlier chapters on the person and work of Jesus (Chapters 3 and 4). At its heart LDS soteriology is synergistic, bringing together divine initiative with human response (and responsibility).
Having discussed the nature of God, Christology, anthropology, and soteriology (salvation), we come to LDS views of the nature of the Church. Underwood uses the four traditional marks as a touchstone -- One, Holy, Apostolic, and Catholic. There is also here a discussion of the relationship of the church as an institution to the kingdom of God. One thing that is clear here is that for Mormons the church is a visible entity and they are by self-definition the one true church. If Chapter 7 focuses on the images and marks of the church, in Chapter 8 Underwood explores questions of authority, priesthood, and ministry. Here again, there are similarities but many distinctive understandings, especially when it comes to the concept of apostles and prophets. There is here a strong sense of apostolic succession, but not the usual sense, since Mormons believe that Peter, James, and John visibly appeared to Joseph Smith and Oliver Cowdery, ordaining them as Apostles. From there, apostolic succession flowed. We learn here about forms of Mormon priesthood (Aaronic and Melchizedek, both of which are open only to males).
Chapters 9 through 11 focus on sacraments. There are discussions in these chapters about baptism (immersion), confirmation (anointing), the Eucharist (weekly using water instead of wine or grape juice), and other sacraments, including eternal marriage, endowments, and baptisms for the dead, all of which take place in the Temples. There is an admission that when it comes to the endowment ceremony it looks a lot like Masonic rituals. While non-Mormons are not allowed into the Temples, in recent years the LDS officials have been much more forthcoming about the nature of these rituals and their purposes, all of which Underwood takes advantage of to explore ideas that for the most part are foreign to "traditional" or mainstream Christianity, though there are elements that overlap.
Finally, there is the chapter on Eschatology (Chapter 12). As one would expect we find here descriptions of divine judgment, heaven and hell, and other elements of the afterlife. LDS eschatology is complex. It has elements that are similar to mainstream Christianity, but especially regarding the afterlife, and the potential to evolve into gods, like the Father of all, is different. There is in this eschatology a place for hell, but the assumption is that most will eventually attain some form of heaven, though there are different levels depending on one's faith expression. Again, eternal marriage plays an important role here.
Even as Underwood lays out LDS distinctives when it comes to theology, he does so in conversation with Orthodox, Catholic, and Protestant theologies. He does so quite masterfully. One can read this book, block out the LDS elements, and find a competent description of Christian theology. While I might quibble with something here or there, Underwood has a strong command over Christian theology in general, which makes his arguments for the inclusion of the LDS church within the larger stream of Christianity compelling. I might not agree with many of the LDS distinctive, but there are many points of connection, including with Open and Relational theology. What I did notice, however, is that there is a strong masculine/patriarchal dimension to LDS theology, which will be a cause for concern among more progressive Christians.
Several decades back a group of evangelicals, including Richard Mouw of Fuller Seminary and Craig Blomberg of Denver Seminary, began conversations with leading LDS scholars about the differences and similarities between the two traditions. One of the contributors to that conversation has been Grant Underwood, an LDS historian and scholar who teaches at BYU. Underwood has undertaken the task of writing a major theological text that sets LDS theology in conversation with more mainstream Christian theologies, noting the similarities and differences. That text is titled " Latter-Day Theology among Christian Theologies." This is a massive undertaking. It is nearly 550 pages in length, with detailed footnotes throughout. Underwood demonstrates his handle on Christian theology, including Eastern Orthodoxy, which he brings into the conversation with great regularity. While I might not agree with LDS positions on several fronts, Underwood is to be commended for the thoroughness of his exposition and its willingness to note where there are significant differences, especially when it comes to views of God's nature. But, to call the LDS church a cult is inappropriate. Whether it is Christian or not, one must ponder the evidence. Underwood hopes that we will answer yes to that question.
When it comes to nomenclature, Underwood acknowledges the complexity that goes with this tradition. Most outside the movement know this community as Mormons, though most within the church prefer Latter-Day Saints or LDS. Thus, in the book, Underwood uses all of the various descriptors. As for whether the LDS church is Christian, Underwood notes that there is "no universally regarded central authority or supreme court of Christianity to determine such matters" (pp. 3-4). He is correct. Thus, when it comes to the Mormon self-identification as a Christian community we should give them the benefit of the doubt even if we have major theological questions. As for the organization of the book, Underwood follows traditional theological categories beginning with the nature of God and moving to eschatology. He writes that "within Christianity, these interrelated but topically distinct '-ologies' address questions asked by generations of Christians and reflect centuries of effort to provide a comprehensive, logically consistent set of plausible answers" (p. 5). In this Underwood largely succeeds. I am curious, however, why he did not provide a section on pneumatology. He speaks of the Holy Spirit throughout and acknowledges that the LDS theology affirms a form of the trinity, though each member is understood to be a distinct embodied being. Thus, I would have liked to have seen a chapter that discussed specifically the LDS understanding of the Holy Spirit in comparison/contrast with more mainstream Christian thought.
Methodologically, Underwood draws from the Bible, Christian theologies from antiquity to the present (Orthodox, Roman Catholic, and Protestant traditions), and a variety of LDS sources from the Book of the Mormon to the writings of leading LDS figures through the centuries, including Joseph Smith. While mentioning Sidney Rigdon in several places, I would like to have seen more engagement with Rigdon since Rigdon joined Smith after being a leading member of the Disciples of Christ Movement (before the union with Stone's Christians). Since there are interesting connectors to Alexander Campbell's restorationist thinking in LDS theology, I would have liked to have seen more analysis of that relationship.
Underwood divides the book into twelve chapters. The first two focus on LDS understandings of God, including the LDS understanding of the Trinity (it is not Nicaean). He also examines LDS views of creation, providence, and theodicy in conversation with mainstream Christian theologies. One thing that differentiates LDS theology from mainstream Christian theology is the LDS belief that God the Father is an embodied being, as is Jesus and the Holy Spirit. Thus, Mormon trinitarianism is tritheistic, such that we have a plurality of gods (which is why I wish there had been a chapter on pneumatology). Nevertheless, Mormons claim to worship the Father, Son, and Holy Spirit as one God, not three Gods. Chapter two focuses on the actions of God in terms of creator, providence, and the eternal question of the nature of evil and God's responsibility.
The Mormon church is by its own definition the Church of Jesus Christ of Latter-Day Saints. Therefore, Jesus figures into Mormon self-understanding and the reason why it claims to be Christian. Thus in Chapters Three and Four, Underwood spends time discussing Jesus' identity (chapter 3) and his atoning work (chapter 4). When we think of LDS understandings of Jesus, we need to keep in mind that Mormons teach that God the Father (with God the Mother) gave/gives birth to spirit children, such that all humans directly descend from the Father, with Jesus the firstborn. Thus, we are all, in that sense divine beings. Thus, the difference between Jesus and us is that he is the firstborn, the starting point of creation. When it comes to atonement, Mormons affirm the work of Jesus on the cross having atoning properties, but LDS theologies of the atonement are diverse, drawing on the various theories that have emerged over time, though the legal views do predominate. However, Mormons do not teach that Christ's death placates (propitiates) God's anger.
The LDS theological anthropology is the subject of Chapter 5, subtitled "Humanity as 'Royalty Deposed.'" Here we need to keep in mind LDS understandings of humanity's spiritual pre-existence as direct children of God the Father (and mother). Thus, humans are understood to be embodied pre-existent souls. The fallenness of humanity has its origins in that pre-existent state, which helps explain the presence of evil. Underwood does a good job comparing and contrasting the LDS understanding of preexistence with that of Origen. When it comes to the imago dei, the LDS version is rather literal, since God and humanity share the same ontological nature. Thus, one might say that for Mormons, humans have both seeds of divinity and sinful proclivities. This leads to a chapter on Soteriology, in which Underwood offers a comparison/contrast of LDS and mainstream Christian understanding of soteriology. This discussion is rooted in the earlier chapters on the person and work of Jesus (Chapters 3 and 4). At its heart LDS soteriology is synergistic, bringing together divine initiative with human response (and responsibility).
Having discussed the nature of God, Christology, anthropology, and soteriology (salvation), we come to LDS views of the nature of the Church. Underwood uses the four traditional marks as a touchstone -- One, Holy, Apostolic, and Catholic. There is also here a discussion of the relationship of the church as an institution to the kingdom of God. One thing that is clear here is that for Mormons the church is a visible entity and they are by self-definition the one true church. If Chapter 7 focuses on the images and marks of the church, in Chapter 8 Underwood explores questions of authority, priesthood, and ministry. Here again, there are similarities but many distinctive understandings, especially when it comes to the concept of apostles and prophets. There is here a strong sense of apostolic succession, but not the usual sense, since Mormons believe that Peter, James, and John visibly appeared to Joseph Smith and Oliver Cowdery, ordaining them as Apostles. From there, apostolic succession flowed. We learn here about forms of Mormon priesthood (Aaronic and Melchizedek, both of which are open only to males).
Chapters 9 through 11 focus on sacraments. There are discussions in these chapters about baptism (immersion), confirmation (anointing), the Eucharist (weekly using water instead of wine or grape juice), and other sacraments, including eternal marriage, endowments, and baptisms for the dead, all of which take place in the Temples. There is an admission that when it comes to the endowment ceremony it looks a lot like Masonic rituals. While non-Mormons are not allowed into the Temples, in recent years the LDS officials have been much more forthcoming about the nature of these rituals and their purposes, all of which Underwood takes advantage of to explore ideas that for the most part are foreign to "traditional" or mainstream Christianity, though there are elements that overlap.
Finally, there is the chapter on Eschatology (Chapter 12). As one would expect we find here descriptions of divine judgment, heaven and hell, and other elements of the afterlife. LDS eschatology is complex. It has elements that are similar to mainstream Christianity, but especially regarding the afterlife, and the potential to evolve into gods, like the Father of all, is different. There is in this eschatology a place for hell, but the assumption is that most will eventually attain some form of heaven, though there are different levels depending on one's faith expression. Again, eternal marriage plays an important role here.
Even as Underwood lays out LDS distinctives when it comes to theology, he does so in conversation with Orthodox, Catholic, and Protestant theologies. He does so quite masterfully. One can read this book, block out the LDS elements, and find a competent description of Christian theology. While I might quibble with something here or there, Underwood has a strong command over Christian theology in general, which makes his arguments for the inclusion of the LDS church within the larger stream of Christianity compelling. I might not agree with many of the LDS distinctive, but there are many points of connection, including with Open and Relational theology. What I did notice, however, is that there is a strong masculine/patriarchal dimension to LDS theology, which will be a cause for concern among more progressive Christians.
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