Don't the "secret ceremonies" that go on in LDS temples make their faith more of a cult than a Christian church?

The derisive label of cult frightens people and basically turns them off. It conjures up images of the bizarre, the unnatural, and even the demonic. The fact is, the first three definitions of cult in Webster's Third International Dictionary make no distinction between religion and cult. The fourth definition is the one, I suppose, most anti-Mormons have in mind: an unorthodox or spurious sect. One Evangelical scholar described cults as follows: (1) they are started by strong and dynamic leaders; (2) they believe in additional scripture; (3) they have rigid standards for membership; (4) they proselyte new converts; (5) the leaders or officials of the cult are not professional clergymen; (6) they believe in ongoing and continual communication from God; and (7) they claim some truth not available to other individuals or groups. By these standards of measure, the Latter-day Saints would certainly qualify as a cult. The problem, of course, is that the New Testament Christian Church would qualify also!

The ordinances of the temple are sacred, not secret. There are prerequisites to receiving them: faith, repentance, baptism, confirmation, and good standing in the Church. Any person who desires to go into the temple may prepare himself or herself to do so. The temple is open to all who are willing to comply with the prerequisites. A perusal of the New Testament is all that is necessary to see that Jesus believed in the system of gospel prerequisites, that some things were to precede others. Many of his parables were delivered in order to veil meaning, to present messages of truth only to those who were prepared to receive them. (Matt. 13:10-13.) He taught that some sacred things are not to be casually distributed to the masses. (Matt. 7:6.) Of some matters the apostles were strictly warned, "Tell the vision to no man, until the Son of man be risen again from the dead." (Matt. 17:9.) The Latter-day Saints do not speak openly of the things taught in temples, but not to make the experience more mysterious or to heighten people's curiosity. Nor are temple ceremonies something the Latter-day Saints try to limit to a certain number of people; they urge every soul to qualify and prepare for the temple experience.

The twentieth-century LDS Church is very different from the nineteenth-century church. Many things have changed. How can the Mormons claim to possess eternal truth when things change as they have?

The Doctrine and Covenants speaks of the Church as both true and living. (D&C 1:30.) It is not, as someone has suggested, a fossilized faith but rather a kinetic kingdom. The Latter-day Saints believe that change is a part of growth and development, a vital sign that God continues to reveal his mind and will to his people. Joseph Smith taught, "This is the principle on which the government of heaven is conducted—by revelation adapted to the circumstances in which the children of the kingdom are placed."

Isn't it true that Latter-day Saints are not concerned with salvation, only with what they call exaltation?

Latter-day Saints are concerned with salvation, with salvation from sin and death and hell, just like all other believing Christians. In scripture, especially LDS scripture, with but few exceptions (for example, in D&C 76:88; 132:17), when the word salvation or saved is used, eternal life or exaltation is meant. That is, almost always salvation is the same thing as exaltation, which is the same thing as eternal life, the highest of eternal rewards hereafter.

Latter-day Saints do believe that men and women must be born again to be saved. That is, "in addition to the physical ordinance of baptism and the laying on of hands, one must be spiritually born again to gain exaltation and eternal life."<#>4 In the words of another Church leader, "Mere compliance with the formality of the ordinance of baptism does not mean that a person has been born again. . . . The new birth takes place only for those who actually enjoy the gift or companionship of the Holy Ghost, only for those who are fully converted, who have given themselves without restraint to the Lord."

Entrance into God's kingdom comes through covenant—a two-way promise between God and man. The follower of Christ promises to do what he can do—have faith, repent, be baptized, receive the Holy Ghost, endure faithfully to the end, and undertake deeds of Christian service. God on his part agrees to do for us what we could not do for ourselves—forgive our sins, transform our souls and purify our hearts, resurrect us from the dead, and save us hereafter in a kingdom of glory. LDS scriptures are very clear and consistent in stating that salvation or eternal life is a gift, in fact, the greatest of all the gifts of God. (D&C 6:13; 14:7.) Salvation is not something that can be purchased, bartered for, or, in the strictest sense, earned. Over and over again, the Book of Mormon, for example, affirms that men and women are saved by the grace of Jesus Christ and that there is no other way whereby salvation can be acquired. (2 Ne. 10:24; 25:23; Alma 22:14.) On the other hand, good works are expected of those who claim to have taken upon them the name of Christ. In fact, it is only as they strive to do their best to keep their part of the Christian covenant that the grace or divine enabling power can be extended and received as the free gift that it is. (Moroni 10:32.) In short, good works are necessary but not sufficient for salvation. The theological issue is thus not whether people are saved by grace or by works. Instead, the greater questions are: In whom do I trust? Upon whom do I rely? The Book of Mormon prophets attest that the people of God must always rely wholly (alone) upon the merits and mercy of the Holy Messiah. (1 Ne. 10:6; 2 Ne. 31:19; Moro. 6:4.)

Is it true that the Latter-day Saints do not believe Jesus died on the cross for our sins?

Latter-day Saints believe the Atonement of Jesus Christ to be the central act of all history, just as Christians around the world do. According to LDS teachings, Jesus' suffering in the garden was not just the awful anticipation of the cross. Instead, the atoning sacrifice was performed in the Garden of Gethsemane and on the cross. That is, the suffering that began in Gethsemane was completed on Golgotha the next day. Thus for LDS people the acceptance of the Atonement is not symbolized by the cross, whether on or in buildings, on religious vestments, or on church literature. In addition, Gordon B. Hinckley, fourteenth president of the Church, observed that "the cross is the symbol of the dying Christ, while our message is a declaration of the living Christ." He noted further that "the lives of our people must become the only meaningful expression of our faith and in fact, therefore, the symbol of our worship."