Is the Mormon My Brother?: Discerning the Differences Between Mormonism and Christianity

by James R. White

A Straightforward, Accurate Answer to a Question Once Considered Settled In Television campaigns, parachurch events, and clergy fellowships all across the United States, Mormons are presenting themselves as mainstream Christians. Is it unloving or backward to say they aren't real Christians? In contrast to Christian monotheism the belief in one God Mormonism teaches that God was once a man who lived on another planet and was exalted to the status of God, and that Mormon men can also become gods upon death and resurrection. Is the Mormon My Brother? shows how this fact alone means Mormons and Christians are irreconcilably at odds at faith's most basic level. In recent years Mormon apologists and church leaders have waged an unflagging public relations campaign to try to rid themselves of the stigma of being considered a "cult" in the evangelical community -. James White demonstrates in a peaceable yet conclusive way that the divide between Mormonism and true Christianity remains an impassible gulf. Dr. John MacArthur, Senior Pastor, Grace Community Church The first act of love in reaching out to Mormons is to demonstrate that we do not worship the same God. In Is the Mormon My Brother? James White powerfully drives home that message. Hank Hanegraaff, President, Christian Research Institute As Mormonism continues to remake itself and adjust its public image, evangelicals need to be even more aware of what is happening and why. Here is a useful, accessible, well-written resource that will help Christians sort out the growing misunderstanding of Mormon faith and practice. Dr. John H. Armstrong, President, Reformation & Revival Ministries

Genres: Theology, Mormonism, Christian, Christianity, Religion, Nonfiction

Paperback

First published November 1, 1997

About the author

Librarian Note: There is more than one author in the Goodreads database with this name.

James White is the director of Alpha and Omega Ministries, a Christian apologetics organization based in Phoenix, Arizona. He is a professor, having taught Greek, Systematic Theology, and various topics in the field of apologetics. He has authored or contributed to more than twenty four books, including The King James Only Controversy, The Forgotten Trinity, The Potter’s Freedom, and The God Who Justifies. He is an accomplished debater, having engaged in more than one-hundred forty moderated, public debates around the world with leading proponents of Roman Catholicism, Islam, Jehovah’s Witnesses, and Mormonism, as well as critics such as Bart Ehrman, John Dominic Crossan, Marcus Borg, and John Shelby Spong. In recent years James has debated in such locations as Sydney, Australia, as well as mosques in Toronto, London, and South Africa. He is an elder of the Phoenix Reformed Baptist Church, has been married to Kelli for more than thirty two years, and has two children, and one grandchild, Clementine.

Reviews

[Jesus Salgado · Rating 5 out of 5]

Dr. James White does a wonderful job of demonstrating his question asked, “Is Mormon, my brother”? He first goes through all their essential doctrines using their primary sources to demonstrate what they believe about essential things such as God, salvation, etc, and then he goes through all the essential doctrines of Christianity to see if they match up and you will see by the author's analysis, they don’t. If you deal with Mormons a lot this is a valuable resource.

[Steven Azzara · Rating 5 out of 5]

In Is the Mormon My Brother?, Dr. White addresses the Mormon doctrine of God, and specifically their teaching on the plurality of God's being. Mormons reject the Christian Orthodox view of the divine trinity. White examines doctrines, sermons, and teachings at Mormon conferences from the founder of the Mormon religion (Joseph Smith) as well as from the "apostles" of the Mormon church, the "prophets" of the Mormon church, and from their elders. White also spends considerable time describing and then refuting the Mormon teaching that humans can become gods. In the last part of the book, White addresses the Christian theology of God's being, and why Mormons cannot be considered Christians.

[Jacob Akens · Rating 4 out of 5]

This book primarily focuses on a few key issues related to who God truly is, and the information helps answer the question presented within the title of the book: “Is the Mormon My Brother?”

Based on the authoritative teachings of the Mormon church, it does seem clear that Mormons and Christians believe in two substantially different Gods.

I would like to dive much deeper into the doctrines of Latter-Day Saints, so I plan to read another one of Dr. White’s books: “Letters to a Mormon Elder”.

For my own future notes:

The three main Mormon teachings that seem to conflict with orthodox Christianity within this book are:
- A plurality of gods
- God was once a man
- The possibility of exaltation to godhood

Page 7 - But Mouw states, "I am more concerned that this core Gospel message be proclaimed within the LDS than that there be a wholesale repudiation of all Mormon distinctives." How can you have a "core Gospel message" inside a polytheistic religion? Can you have a stripped down, barely recognizable "core" when you have a God other than the God of Abraham, Isaac, and Jacob? Can the spirit brother of Lucifer's blood atone for sin? About which "Mormon distinctives" does Mouw speak? The priesthood structure? Temple ceremonies? Is he aware of the relationship of such "distinctives" to the concepts of godhood and exaltation? Does Mouw believe it better to have
"slightly less heretical Mormons," as if you can move anyone far enough down the spectrum to get them "saved" while leaving them in abject error? Where is the line to be drawn?”

Page 9 - “The LDS assertion that God is an exalted man and humans are of His species is the key issue separating biblical Christianity from Mormonism. As Joseph Smith expressed it, "We have imagined and supposed that God was God from all eternity. I will refute that idea and take away the veil, so that you may see...It is the first principle of the Gospel to know for a certainty the Character of God, and to know...that he was once a man like us; yea, that God himself, the Father of us all, dwelt on an earth, the same as Jesus Christ himself did; and I will show it from the Bible"

Page 24 - “It would seem to be an easy task to define Mormon orthodoxy. This is primarily because we have a specific body of LDS scriptures to which we can refer. These works, normally referred to as the Standard Works, include the Book of Mormon, which claims to be a record of the inhabitants of North America in ancient times; the Doctrine and Covenants, a collection of revelations given primarily to Joseph Smith, the founding prophet of Mormonism; and The Pearl of Great Price, a collection of a number of smaller works of differing style and content. The King James Version of the Bible is the fourth and final element of the Standard Works of the LDS Church.
It is not our intention here to engage in a critique of these works. Such has been undertaken elsewhere and by others. Instead, we note that the Mormon Church has not only an expanded canon of scripture (as compared to the historical Christian church) but a canon that includes recent (chronologically speaking) scriptures. What is more, Mormonism holds open the door for additional scriptures to be added to their canon.”

Page 25 - “God continues speaking to His people" is a statement almost axiomatic among LDS people. When discussing the sufficiency of the Bible as the source of divine truth for Christian people, I have been frequently told that my view means that "God is no longer speaking" and that I "have shut God's mouth." In contrast to the traditional Christian belief, we often hear from Latter-day Saints of how God continues to "guide His Church" and "speak from heaven." The words of LDS Apostle George Q. Cannon are very representative:
As Latter-day Saints, we need constantly the guidance of Jehovah. We have the Bible, the Book of Mormon and the Doctrine and Covenants; but all these books, without the living oracles and a constant stream of revelation from the Lord, would not lead any people into the Celestial Kingdom of God.“

Page 26 - “Mormon Apostle Bruce R. McConkie, whose works are cited with regularity in the official publications of the LDS Church, commented about this:
Further, there is the practical matter of interpretation and of equating and of comparing the written word with the continuing stream of oral utterances that, because the speaking voice has been inspired from on high, are themselves also scripture.
Principles revealed in one day must be applied to new situations in another time; the ancient scriptures must tell what the word of God, given anciently, means today.
It takes an inspired man to understand and interpret an inspired utterance. No one but a prophet can envision the true and full meaning of prophetic words. Any person of normal mentality can absorb some of the intended meaning from the scriptures, but no one can plumb the depths unless enlightened by the same power that gave the revealed truths in the first instance.
The titles "apostle" and "prophet" are not meant figuratively in Mormonism. The very same authority that rested upon Paul, Peter, and John is claimed for each of the Twelve Apostles and each of the members of the "First Presidency" of the LDS Church.”

Page 34 - “How did Benson understand these words? Note his comments: There is only one man on the eatth today who speaks for the Church (see D & C 132:7; 21.4). That man is President David O. McKay. Because he gives the word of the Lord for us today, his words have an even more immediate importance than those of the dead prophets. When speaking under the influence of the Holy Ghost his words are scripture (see D & C 684).”

Pages 52-53 - Joseph Smith said: “My object in going to inquire of the Lord was to know which of all the sects was right, that I might know which to join.
No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the Personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong) - and which I should join. I was answered that I must join none of them, for they were all wrong; and the Personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt; that: "they draw near to me with their lips, but their hearts are far from me, they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof."
He again forbade me to join with any of them; and many other things did he say unto me, which I cannot write at this time. When I came to myself again, I found myself lying on my back, looking up into heaven. When the light had departed, I had no strength; but soon recovering in some degree, I went home. And as I leaned up to the fireplace, mother inquired what the matter was. I replied, "Never mind, all is well—I am well enough off." I then said to my mother, "I have learned for myself that Presbyterianism is not true." It seems as though the adversary was aware, at a very early period of my life, that I was destined to prove a disturber and an annoyer of his kingdom; else why should the powers of darkness combine against me? Why the opposition and persecution that arose against me, almost in my infancy? (Joseph Smith History 1:14-20)”

Page 71 - Joseph Smith said: “Here, then, is eternal life—to know the only wise and true God; and you have got to learn how to be Gods yourselves, and to be kings and priests to God, the same as all Gods have done before you, namely, by going from one small degree to another, and from a small capacity to a great one; from grace to grace, from exaltation to exaltation, until you attain to the resurrection of the dead, and are able to dwell in everlasting burnings, and to sit in glory, as do those who sit enthroned in everlasting power. And I want you to know that God, in the last days, while certain individuals are proclaiming his name, is not trifling with you or me.”

Page 88 - “When he was a young man, Lorenzo Snow was promised by the Lord through the Patriarch to the Church that through obedience to the gospel he could become as great as God, "and you cannot wish to be greater" (Eliza R. Snow Smith, Biography and Family Record of Lorenzo Snow, 9-10).
President Lorenzo Snow recorded this experience that occurred when he was still a young elder: "The Spirit of the Lord rested mightily upon me—the eyes of my understanding were opened and I saw as clear as the sun at noonday, with wonder and astonishment, the pathway of God and man." Elder Snow expressed this newfound understanding in these words: "As man now is, God once was: As God now is, man may be." Later the Prophet Joseph Smith assured him: "Brother Snow, that is true gospel doctrine, and it is a revelation from God to you" (quoted by LeRoi C. Snow, in "Devotion to Divine Inspiration," Improvement Era June 1919]: 651-56).”

Page 91 - “It is no surprise that as soon as the topic is broached, Joseph Smith's King Follett Discourse is cited as authoritative by this official Church publication. But then there is an interesting quotation from Spencer W. Kimball:
"God made man in his own image and certainly he made woman in the image of his wife-partner" (Spencer W. Kimball, The Teachings of Spencer W. Kimball, 25).
Here we encounter the concept of the heavenly Mother, God's wife in heaven, and have the interesting assertion that women are made not in the image of God but in the image of God's "wife-partner."”

Page 94 - “Melvin J. Ballard is quoted:
No matter to what heights God has attained or may attain, he does not stand alone: for side by side with him, in all her glory, a glory like unto his, stands a companion, the Mother of his children. For as we have a Father in heaven, so also we have a Mother there, a glorified, exalted, ennobled Mother"

Page 94 - “It might seem to some that saying Mormons believe men are "gods in embryo" is to engage in sensationalism, but in reality this is the title of the next section of this LDS Church published student manual.”

Page 95 - “The student manual then teaches the faithful Mormon that "Only Through Celestial Marriage Can a Person Become Like God." The centrality of the Temple and celestial marriage is explained by Joseph Fielding Smith:
If you want salvation in the fullest, that is, exaltation in the kingdom of God, so that you may become his sons and his daughters, you have got to go into the temple of the Lord and receive these holy ordinances which belong to that house, which cannot be had elsewhere. No man shall receive the fullness eternity, of exaltation, alone; no woman shall receive that blessing alone; but man and wife, when they receive the sealing power in the temple of the Lord, if they thereafter keep all the commandments, shall pass on to exaltation and become like the Lord. And that is the destiny of men; that is what the Lord desires tor his children" (Smith, Doctrines of Salvation 2:43-44).”

Pages 112-113 - “Wilford Woodruff became the fourth President of the LDS Church in 1889. While known to history more as the Prophet through which the Manifesto ending polygamy came to the LDS Church, he also spoke to the topic of our study in the years prior to his elevation to the Presidency, here from 1857:
If there was a point where man in his progression could not proceed any further, the very idea would throw a gloom over every intelligent and reflecting mind. God himself is increasing and progressing in knowledge, power, and dominion, and will do so, worlds without end.
Woodruff's statement, while perfectly in line with what Joseph Smith said in the King Follett Discourse, is controversial today, for many LDS wish to say that God has completed His progression. This can be seen in a statement by Mormon Apostle Bruce R. McConkie:
It should be realized that God is not progressing in knowledge, truth, virtue, wisdom, or any of the attributes of godliness.”

Pages 130-131 - “As we will see as we examine the many passages that teach monotheism, a number of truths intertwine to create the fabric of God's claim to uniqueness. I have organized these passages into major topics, but many could easily fit into another category as well. And it is this fact that leads us to realize that God's claims in response to the false gods of the peoples are expansive and exhaustive. That is, one of the claims God makes is that He is the only true God because He is the Creator of all things. His claim of creatorship is never limited to a particular area or time period. There is no allowance made for hemming in God's creative activity. Consequently, the idea that there are gods "outside" Yahweh's creative work is unacceptable. In the same way, God claims absolute knowleage of not only past events but future events as well. He also claims to know why things happened the way they did. This points again to something the false gods and idols cannot do. Only the true God can. From this we learn many things, but most important, that time itself falls within the creative realm of God's work. If God created time, what about these other "gods" that are "out there somewhere"? Are they limited by Yahweh's creative work? The idea that God is the Creator of all things, including time, simply does not fit with the King Follett Discourse.
As we examine each passage, we will find many other elements that do not fit within the parameters of the objection outlined above.
For example, the single most often cited passage refuting the LDS doctrine of eternal progression is Isaiah 43:10:
"You are My witnesses," declares the LORD, "and My servant whom I have chosen, in order that you may know and believe Me and understand that I am He. Before Me there was no God formed, and there will be none after Me."

Pages 150-151 - “The use of this passage by LDS apologists is illustrated by Stephen Robinson:
Latter-day Saints believe that humankind is created in the image of God (Gen. 1:26-28). We take this quite literally to mean that God has a physical image and that humanity is created in it. By definition, an image is the representation of physical qualities. As Adam is created in the likeness and image of God, so after the Fall Adam begets Seth in his own likeness and image (Gen. 5:3). The language of orthodox Christians in making the "image" in which Adam was created a nonphysical im-age, a spiritual image, necessitates taking the word image figuratively. This is fine with me—the passage can be coherently interpreted that way—but it is another instance of the LDS taking Scripture literally where the "orthodox" make it merely figurative and then charge us with being unbiblical!”

Chapter 9 (Page 155) started a good overview of a few key passages often cited by LDS members:
- John 10:30-36 - “I said, you are gods”
- Acts 7:56-56 - Stephen’s vision of the glory of God and Jesus standing at the right hand of God.

Page 178 - “If exaltation to godhood is, in fact, an act of "grace," then a rather obvious question presents itself: Since God himself was exalted to the status of godhood in the same way that men will be, does it not follow that He, too, is a "god" by the "grace" of some other "god" somewhere else? It seems this is an area that Dr. Robinson doesn't want to "swim" in, yet it is one that any serious student cannot help but ponder. Robinson is intent upon making sure that God himself is safeguarded, in some way, by insisting that whatever else exalted men might be in the future, they will be that by grace and they wil remain dependent upon God as their Father. Does it not logicly and necessarily follow, then, that God himself, who was once a man, is likewise still dependent upon the "grace" of the "god" who exalted Him to His current position? If we will be "gods" only by an extension of God's power, does it not follow that He is a "god" only by the extension of His own "God's" power? Is God not likewise limited in His actions by His dependence upon this other being? And could it not be said that we might be better off worshiping this other deity. by whose grace the "god" of this world acts?”

Pages 183-184 - “Second, I find no biblical warrant for seeking "dialogue" or "common ground" with the Mormon faith. It is a postmodernistic viewpoint of truth that sees more value in "agreements" than in "disagreements." When Paul repudiated the Judaizers in his letter to the churches of Galatia, he did not seek to point out the areas of agreement he had with the false teachers. He said they were anathema because they compromised the Gospel of Christ, which is the power of God unto salvation. When he warned the Colossian Christians against the errors of Gnosticism, he did not list areas of agreement with the false teachers and then counterbalance this with a carefully worded and crafted list of disagreements "for future dialogue." He identified that religious system as a falsehood that would only lead one to destruction.”

Page 190 - “The term "firstborn" in LDS theology refers to the idea that Jesus Christ is the first begotten spirit child of God (Elohim) in the spiritual preexistence. Once Elohim became a God, his firstborn spirit offspring was Jesus, also known (in modern LDS theology) as Jehovah.”

Page 192 - Mormons believe that God had a “right to overshadow the Virgin Mary in the capacity ot a husband, and beget a Son, although she was espoused to another; for the law which He gave to govern men and women was not intended to govern Himself, or to prescribe rules for his own conduct. It was also lawful in Him, after having thus dealt with Mary, to give Mary to Joseph her espoused husband. Whether God the Father gave Mary to Joseph for time only, or for time and eternity, we are not informed. Inasmuch as God was the first husband to her, it may be that He only gave her to be the wife of Joseph while in this mortal state, and that He intended after the resurrection to again take her as one of his own wives to raise up immortal spirits in eternity.
Such blunt language certainly causes us to consider a rather obvious problem: In LDS theology, Mary was Elohim's spirit child. Yet, a Mormon apostle speaks of Mary as being Elohim's wife so that the procreative act would be licit. It is this very idea that has caused some LDS of my acquaintance to utterly reject as preposterous and blasphemous the idea that God the Father would impregnate one of His own spirit daughters. The term "incest" has been used by those who rejected this view even as Mormons. Yet this is what Pratt taught.”

Page 200 - The official teaching of the LDS church is that Jesus was the literal Son of God in the sense that the Father procreated Jesus by some type of sexual relationship with Mary.

Page 207 - Mormons do not believe in the traditional orthodox Christian understating of the Trinity.

Page 208 - Regarding LDS assertions that the early church fathers believed that men could “become gods”: “The simple reason that LDS scholars are in error in pointing to these passages is that a fundamental, definitional aspect of their own beliefs is completely missing from the faith of the early Fathers. That is, there is no parallel to the LDS belief in eternal progression because the early Fathers believed something fundamentally different about the nature of God, making any parallel impossible. What did the Fathers believe that the Mormons do not? Or, what do the Mormons believe that the early Christians did not? The answer is simple:
The early Christians believed that God had always been God, and they did not believe that God had once been a man who lived on another planet and progressed to godhood.”

Page 223 - I thought the quote by Hilary (AD 356) was awesome!

[Patrick · Rating 4 out of 5]

I read this book in preparation to teach on Mormonism. It was incredibly helpful as all James White's books are. This book does a great job of characterizing the mormon faith by using the Mormon sources themselves. We begin with the history and the teachings of Joseph Smith, we move then to other sources such as Lorenzo Snow, Brigham Young, and Joseph Fielding Smith, and then on to the authorities within the Mormon church. The result is an incredible amount of consistent and heretical unorthodox teaching from the Mormon leadership. They have truly fashioned a god of their liking and invented an interpretation of the Bible that is completely inconsistent

The information in this book would be helpful to all Christians seeking to understand the Mormon position and be better equipped to witness to their LDS friends and acquaintances.

[Patrick S. · Rating 5 out of 5]

One of the best books on LDS doctrine of God and the Christian response. This book doesn't deal with the full history of the LDS church (that's White's other book) but it contrasts orthodox Christian belief with LDS teaching. The balance is fair and the citations are way more than anyone could wish for in establishing official church, doctrinal teaching. This is a must have for anyone doing anything with LDS apologetics as you will most likely be highlighting a lot. White's "equal scales" submission and response on both sides are still present. His quotes almost boarder on too many and too much. However, they more than enough establish the claims. If I could find a negative it would be that footnotes appear at the back of the book and some of them are too good not to have on the same page - a pet peeve of mine. Final Grade - A+

[Chris Bloom · Rating 5 out of 5]

I've read a few books on Mormonism from the evangelical perspective, and to my mind this is the most fair and rigorous I've yet come across. It's certainly deeper and more probing than either of Decker's God Makers volumes, and White as always provides documentation for his conclusions. It's not a light weekend read, by any means, but to me it was worth the effort. I'd be interested in reading a thoughtful review by a Latter-Day Saint.

[Linden · Rating 4 out of 5]

See my full review on my blog: http://lindenamueller.com/blog/2010/0...

[Justin · Rating 5 out of 5]

Great and highly informative reading. Book review coming soon.

[Steven H · Rating 5 out of 5]

WHITE'S SECOND BOOK AGAINST MORMONISM

James R. White is a justly a famed Christian (Reformed Baptist) apologist, as well as the Director of "Alpha and Omega Ministries" in Arizona. He is also the author of books such as 'Letters to a Mormon Elder,' 'What's with the Dudes at the Door: Stuff to Know When the Cults Come Knocking,' 'The Roman Catholic Controversy,' 'The King James Only Controversy: Can You Trust Modern Translations?,' etc.

Here are some quotations from this 1997 book:

"I do not wish to be held accountable for beliefs that are not part of my own faith. I don't want to have to defend every word that comes out of the mouth of every televangelist these days. So if we seek to be fair and honor the truth, we must allow Mormonism to define Mormonism." (Pg. 19)
"I am glad I am not Bruce R. McConkie... As far as Apostles go, he is the one that LDS missionaries like to disagree with the most... you hear, 'Oh, that's just his speculation.'" (Pg. 117)
"(about President Gordon B. Hinckley's words in the August 4, 1997 issue of Time magazine) If Hinckley were to say in a General Conference address that he doesn't 'know a lot about' God being a man, we would have some real reason to wonder. But ... it is hard to avoid asking a rather simple question: How can the President of the LDS Church say that he doesn't know a lot about a doctrine that we have traced through every level of LDS teaching and through every era of the Church's existence?" (Pg. 123-124)
"It is my love for the LDS people that compels me to missions work in Utah and Arizona... If I love someone, I will tell them the truth, even if I know they may not appreciate my efforts." (Pg. 167)
"I find no biblical warrant for seeking 'dialogue' or 'common ground' with the Mormon faith. It is a postmodernistic viewpoint of truth that sees more value in 'agreements' than in 'disagreements.'" (Pg. 183-184)

[John · Rating 5 out of 5]

I haven’t finished the appendix regarding Theosis, but I recommend this book along with Letters to a Mormon Elder by James R. White. The combined 2 books really prepares the evangelist to engage this cult group with the truth regarding God’s Word and the truth of their own doctrine.
One note of advice to anyone looking to engage with this people group especially after reading this book: it really is a spiritual battle engaging with them and requires not only preparation to answer them but prayer on their behalf. Do not expect when reading this book to come away thinking you’re going to win them straight to the faith because of the clarity of facts and God’s Word. Apart from the work of the Holy Spirit on these men and women’s hearts, no amount of evidence or reasoning will convince them. Be not discouraged though!

[Stefani · Rating 4 out of 5]

Sometimes it got tiring to read quote after quote after quote (they way he set the book up), but it was to good purpose. I think that maybe for someone like me (former born-and-raised Mormon and now Christian) it was a little overkill, but it's good to back up that Mormons are NOT Christians, but I think less accessible than his other book "Letters to a Mormon Elder" which I found more engaging.

[Jordan Woods · Rating 5 out of 5]

Clearly and concisely shows that what Mormons believe about God does not gel with what the Bible proclaims about God

[Sara Christians · Rating 4 out of 5]

This book is very clear and provides many citations from source material. It focuses primarily on the Mormon's view of God and how it differs from the Christian view of God. It does not delve into many of the other differences because, as the author states, those are not relevant if the Christian and the Mormon do not agree on who God is.

[Dav · Rating 5 out of 5]

"The is one of the most illuminating updates on the current state of Mormonism that I have ever seen. It brings Mormonism's unstable, changeable truth clearly into view, and provides a convincing warning against the most polytheistic religion ever offered to the modern world." - Dr. Gleason Archer, Professor of Old Testament and Semitics at Trinity Evangelical Divinity School.

Is the Mormon My Brother? That would be a decided, "No!" The book uses a question & answer format, giving scriptural evidence that repudiates the Morman beliefs & practices. 5☆ Highest Recommendation

[Kingsley Layton · Rating 5 out of 5]

An excellent explanation on the differences using an incredibly helpful amount of the Mormon's own writings. It is not a short read, but if you have friends, neighbours or colleagues who are Mormon then this is an invaluable read.

[Hutton Sharp]

This book seeks to answer the question "Is the Mormon my brother?" by examining the foundational issue in theology: the doctrine of God. Dr. White does an excellent job of representing four different "levels" of authority in LDS theology, and the conclusion is inevitable: "Mormons and Christians-the divide between us is immeasurably wide because we worship different gods. We start at opposite poles. The Mormon is not my brother, but I wish he could be."