The Presbyterian Example

Key Theological Issues

Conclusions and Recommendations

There is great need for serious theological discernment regarding the relationship of The United Methodist Church to The Church of Jesus Christ of Latter-day Saints. This process requires understanding of the classical Christian and Wesleyan heritage, especially as related to the theology and practice of baptism. The adoption of By Water and the Spirit as an official interpretive resource on baptism provides the denomination with guidance in this area. The Church of Jesus Christ of Latter-day Saints, by self-definition, does not fit within the bounds of the historic, apostolic tradition of Christian faith. This conclusion is supported by the fact that the LDS church itself, while calling itself Christian, explicitly professes a distinction and separateness from the ecumenical community and is intentional about clarifying significant differences in doctrine.⁴² As United Methodists we agree with their assessment that the LDS church is not a part of the historic, apostolic tradition of the Christian faith.

Nevertheless, while our denomination must continue to seek further clarity on issues of our own faith, we have enough clarity to take steps toward establishing a policy for The United Methodist Church regarding the reception of those converting from the LDS church. It is our recommendation that following a period of catechesis (a time of intensive exploration and instruction in the Christian faith), such a convert should receive the sacrament of Christian baptism. British Methodist systematic and liturgical theologian Geoffrey Wainwright comments:

The . . . mention of an intention "to do what the Church does" makes an important point. If an impersonal automatism of the rite is to be avoided, both the minister and the recipient must be presumed to hold a Christian intention . . . Ecumenical recognition of baptism acknowledges that other communities than one's own have a sufficient doctrinal and practical grasp of Christianity for them to be considered essentially Christian.⁴³

John Wesley was deeply wary of any interpretation of the sacraments that might appear to limit divine freedom. God has promised to act in and through the sacraments when they are faithfully used, but this does not mean that God must act in response to human performance. And we now have By Water and the Spirit's strong statement that "baptism is fulfilled only when the believer and the church are wholly conformed to the image of Christ."⁴⁴ While this statement does not suggest that baptism is not effective or valid when the believer or the church falls short of perfect conformity to Christ's image, it does affirm that this must always be our aim. As the body of this paper makes clear, the LDS understanding of the image of Christ and the goal of conformity to it differs radically and intentionally from the historic, apostolic tradition of Christian faith. When the LDS church baptizes, its intention is to do other than what the historic church does in baptism, and its approach is to a divinity distinctly other than the triune God of Christian Scripture and tradition.

Two other details are important to this recommendation. First, until a former member of the LDS church requests that he or she be removed from the membership rolls of The Church of Jesus Christ of Latter-day Saints, the person seeking Christian baptism will likely remain a member on LDS church records. Transfer of membership is clearly not an option for The Church of Jesus Christ of Latter-day Saints or for The United Methodist Church. It is strongly recommended that prior to Christian initiation, the person seeking membership in The United Methodist Church be urged to initiate his or her formal removal from LDS membership rolls.

Second is the issue of the intensive period of catechesis prior to baptism recommended above. Not only is The United Methodist Church in great need of an official and thorough adult catechetical process for inquirers to the Christian faith from all types of religious or non-religious backgrounds,⁴⁵ it would do well to formulate a supplement to such a resource for inquirers specifically from the LDS tradition, because of the unique and confusing nature of such a conversion.

As we conclude this report and these recommendations, it is our prayer that United Methodism will rise to the obvious calling at hand that we faithfully lead those coming from an LDS background to the Christ they seek through The United Methodist Church.

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