Another example of a barrier is that many Spirit-filled Christians feel preaching is a good way to invite the Holy Spirit. Yet LDS strongly believe that pressuring someone to believe is against the Lord’s plan. They believe Jesus Christ died to free us so that we can each exercise agency (freely choose), in an environment of no compulsion, to receive God’s gift of eternal life. LDS may also feel that personal religious interpretations were being forced upon them with preaching.
These are just two examples of frustrations encountered when SFC and LDS have different ideas on how to honorably invite the presence of the Holy Spirit. LDS often do not recognize this is a major stumbling block for Spirit-filled Christians, who are used to inviting Him using different patterns than are often employed by LDS.
LDS Elder Gene R. Cook, who is a member of the First Quorum of the Seventy, in his excellent book Teaching by the Spirit (pg. 162) suggests several different ways to invite the Holy Spirit into teaching situations. These ways are listed in the left-hand column under the heading LDS. SFC would interpret these ways of inviting the Holy Spirit differently than most LDS, and SFC understanding of how to best invite the presence of the Holy Spirit are listed in the right-hand column under SFC. We have extrapolated Elder Cook’s suggestions to be applied to any situation in which Latter-day Saints or Spirit-filled Christians wish to invite the Holy Spirit.
Of course, we are not implying that you can force the Holy Spirit to come just because you use one or some of these methods! He responds to humble hearts. These are only some ideas that are commonly used to invite Him, in a spirit of meekness, to come into a situation or conversation.
**underlining with asterisks** indicates a method frequently used by a group to invite the Holy Spirit
So although both LDS and SFC are attempting to invite the presence of the Holy Spirit, they generally understand and apply these concepts in different ways. This thereby increases misunderstanding between the two groups, because each does not see the other group inviting the Holy Spirit in the same way that is traditionally followed within their cultural group. This chart is also included under section “Holy Spirit” in Part Two of this Translation Guide, with more detailed explanation and applications.
Chapter Four: “You’re Anti-Mormon!” “You’re Not a Christian!”
or
“You’re being contentious.”
“You’ve left Jesus out of the picture.”
When it comes to cultural views and traditions of man, few Latter-day Saints can conceive how deeply some seemingly minor issues trouble Spirit-filled Christians regarding the Mormon faith. LDS often dismiss them as petty grievances at best, and being anti-Mormon at worst. For Mormons, when something has been mentally categorized as “anti-Mormon,” the LDS feel justified in walking away. When SFC struggle with a LDS statement they feel is a tradition of man, they are tempted to use the “Cult” label, and fight back. Scriptures teach us to not judge one another. Judging someone as being “Anti-Mormon” or using the “Cult” label does not promote love, or follow the Gospel of Christ. Both of these labels feed the sin of pride, leading us to judge each other.
Few SFC have any idea as to how easily LDS can become offended when introducing sensitive spiritual topics. Some LDS believe that certain topics should be discussed with missionaries, who have been called to share the Gospel. LDS also may feel such topics need to be discussed on an individual basis so that the answer can be customized to the individual asking. But to SFC, confronting issues head-on seems be the most effective.
Unfortunately, this Chapter may seem very contentious to LDS. They feel that issues they consider are minor should not be brought to the forefront and highlighted. But they also continue to wonder, ‘Why do some people consider us not to be Christians?’ It seems incongruous to LDS that some mainline Christians consider LDS to be Christians, but others insist they aren’t. Some Christians view LDS as perhaps a fourth branch of Christianity (the four branches being Orthodox, Catholic, Protestant and LDS). Even the Broadway musical hit “The Book of Mormon” portrays LDS as kind, loving and dedicated Christians; true followers of Jesus Christ.
However, many scientific polls have highlighted the fact that people often do not believe that Mormons are Christians. For example, Lifeway indicated, “Most Protestant pastors feel strongly that Mormons are not Christians. 75% strongly disagree Mormons are Christians; 11% somewhat agree Mormons are Christians; 6% strongly agree Mormons are Christians; and 9% do not know.” (Charisma Magazine, December 2011 pg. 16)
Spirit-filled Christians adamantly maintain that LDS are not Christians based upon the language barrier and some of these ‘seemingly’ minor issues. From a SFC perspective, these ‘minor’ issues stem from a root problem with LDS beliefs. To SFC, they seem to be definitely not Christ-centered and Christ-focused, and therefore not Christian.
Deeply rooted within Spirit-filled Christians’ resistance to these seemingly minor issues is Paul’s injunction to the Galatians:
“Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.” (Galatians 5:1)
“For, brethren, ye have been called unto liberty” (Galatians 5:13)
“O foolish Galatians, who hath bewitched you … Received ye the Spirit by the works of the law, or by the hearing of faith?” (Galatians 3:1-2)
Spirit-filled Christians feel strongly that it is vital to separate that which is true Gospel from that which is good and generally accepted within a culture. They feel it is important to never teach as Gospel truth that which is philosophies of men mingled with scripture. Mixing culture in with Gospel truths dilutes the pure Gospel, which is repentance and faith in the Lord Jesus Christ. Furthermore, Spirit-filled Christians have a strong belief that the Christian Gospel is a worldwide Gospel. They feel nothing must ever be taught that would not apply throughout the entire world for every culture, all of the time. And if something was taught as Gospel truth, and later it was found to not apply to the entire human race, there must be public acknowledgement and repentance by the spiritual leaders. This also applies to things in church history. This is a deeply held belief within the SFC community. After an error (by an individual or a group) has been acknowledged and public repentance has been made, then SFC feel the pure Gospel can again go forth unhindered.
Latter-day Saint prophets regularly teach that cultures are different, and it is everyone’s responsibility to follow the promptings of the Holy Spirit, and the guidance of the local Church leaders. They believe that local leaders are given inspiration from the Holy Spirit to (when necessary) adapt what is taught to respect local cultures and customs. Because this disclaimer is not always clear, Spirit-filled Christians struggle with feeling that the Holy Spirit was ignored by the LDS when things are taught that may not apply to every human being throughout the entire world. Several examples are listed later in this chapter.
LDS feel that their Prophet will never speak anything wrong. They believe it is obvious that the Holy Spirit will inspire when changes need to be made. It would be dishonoring to ask a prophet or apostle to publicly repent for a teaching or action that may not seem to other people to have been perfect. LDS also feel that,