The New Mormon Challenge

Current facts about Mormonism: Over 11 million members. Over 60,000 full-time missionaries—more than any other single missionary-sending organization in the world. More than 310,000 converts annually. As many as eighty percent of converts come from Protestant backgrounds. (In Mormon circles, the saying is, “We baptize a Baptist church every week.”) Within fifteen years, the numbers of missionaries and converts will roughly double. Within eighty years, with adherents exceeding 267 million, Mormonism could become the first world-religion to arise since Islam. You may know the statistics. What you probably don’t know are the advances the Church of Jesus Christ of Latter-day Saints (LDS) is making in apologetics and academic respectability. With superb training, Mormon scholars outclass many of their opponents. Arguments against Mormon claims are increasingly refuted as outdated, misinformed, or poorly argued. The New Mormon Challenge is a response to the burgeoning challenge of scholarly Mormon apologetics. Written by a team of respected Christian scholars, it is free of caricature, sensationalism, and diatribe. The respectful tone and responsible, rigorous, yet readable scholarship set this book in a class of its own. It offers freshly researched and well-documented rebuttals of Mormon truth claims. Most of the chapter topics have never been addressed, and the criticisms and arguments are almost entirely new. But The New Mormon Challenge does not merely challenge Mormon beliefs; it offers the LDS Church and her members ways to move forward. The New Mormon Challenge will help you understand the intellectual appeal of Mormonism, and it will reveal many of the fundamental weaknesses of the Mormon worldview. Whether you are sharing the gospel with Mormons or are investigating Mormonism for yourself, this book will help you accurately understand Mormonism and see the superiority of the historic Christian faith. Outstanding scholarship and sound methodology make this an ideal textbook. The biblical, historical, scientific, philosophical, and theological discussions are fascinating and will appeal to Christians and Mormons alike. Exemplifying Christian scholarship at its best, The New Mormon Challenge pioneers a new genre of literature on Mormonism. The Editors Francis J. Beckwith, Carl Mosser, and Paul Owen are respected authorities on the Church of Jesus Christ of Latter-day Saints and the authors of various books and significant articles on Mormonism. With contributors including such respected scholars as Craig L. Blomberg, William Lane Craig, J. P. Moreland, and others, The New Mormon Challenge is, as Richard Mouw states in his foreword, “an important event for both Protestant evangelicals and Mormons” that models “to the evangelical community what it is like to engage in respectful and meaningful exploration of a viewpoint with which we disagree on key points.”

The Challenge the Book of Mormon Makes to the World takes its name from a remarkable document authored by Hugh B. Brown which outlines thirty conditions any writer would need to meet to write a book comparable to the Book of Mormon. With these conditions as framework, the book provides extensive evidence in support of the assertion that neither Joseph Smith, an unlearned farm boy, nor the most celebrated of scholars, or anyone else, could have produced the Book of Mormon without divine aid. Among the many evidences found in this meticulously researched book, are what have been called "infallible proofs" of the Book of Mormon--literary, linguistic, archaeological, doctrinal, historical, prophetic--along with many beautiful stories of conversion. The Challenge is written to help brighten the flame of testimony in everyday Latter-day Saints, in those in which it may have dimmed, and in sincere investigators of the restored gospel.

Best Book Award • Mormon History Association A brilliant young historian excavates the brief life of a lost Mormon city, uncovering a “grand, underappreciated saga in American history” (Wall Street Journal). In Kingdom of Nauvoo, Benjamin E. Park draws on newly available sources to re-create the founding and destruction of the Mormon city of Nauvoo. On the banks of the Mississippi in Illinois, the early Mormons built a religious utopia, establishing their own army and writing their own constitution. For those offenses and others—including the introduction of polygamy, which was bitterly opposed by Emma Smith, the iron-willed first wife of Joseph Smith—the surrounding population violently ejected the Mormons, sending them on their flight to Utah. Throughout his absorbing chronicle, Park shows how the Mormons of Nauvoo were representative of their era, and in doing so elevates Mormon history into the American mainstream.

American Millennials--the generation born in the 1980s and 1990s--have been leaving organized religion in unprecedented numbers. For a long time, the Church of Jesus Christ of Latter-day Saints was an exception: nearly three-quarters of people who grew up Mormon stayed that way into adulthood. In The Next Mormons, Jana Riess demonstrates that things are starting to change. Drawing on a large-scale national study of four generations of current and former Mormons as well as dozens of in-depth personal interviews, Riess explores the religious beliefs and behaviors of young adult Mormons, finding that while their levels of belief remain strong, their institutional loyalties are less certain than their parents' and grandparents'. For a growing number of Millennials, the tensions between the Church's conservative ideals and their generation's commitment to individualism and pluralism prove too high, causing them to leave the faith-often experiencing deep personal anguish in the process. Those who remain within the fold are attempting to carefully balance the Church's strong emphasis on the traditional family with their generation's more inclusive definition that celebrates same-sex couples and women's equality. Mormon families are changing too. More Mormons are remaining single, parents are having fewer children, and more women are working outside the home than a generation ago. The Next Mormons offers a portrait of a generation navigating between traditional religion and a rapidly changing culture.

Winner of the Mormon History Association Best Book Award What do Americans really think about Mormons, and why? Through a fascinating survey of Mormon encounters with the media, including such personalities and events as the Osmonds, the Olympics, the Tabernacle Choir, evangelical Christians, the Equal Rights Amendment, Sports Illustrated, and even Miss America, J.B. Haws reveals the dramatic transformation of the American public's understanding of Mormons in the past half-century. When the Mormon George Romney, former governor of Michigan, ran for president in 1968, he was admired for his personal piety and characterized as "a kind of political Billy Graham." When George's son Mitt ran in 2008, a widely distributed email told hundreds of thousands of Christians that a vote for Mitt Romney was a vote for Satan. What had changed in the intervening four decades? Why were the theology of the Latter-day Saints and their "Christian" status mostly nonissues in 1968 but so hotly contested in 2008? For years, the American perception of Mormonism has been torn between admiration for individual Mormons-seen as friendly, hard-working, and family-oriented-and ambivalence toward institutional Mormonism-allegedly secretive, authoritarian, and weird. The Mormon Image in the American Mind offers vital insight into the complex shifts in public perception of The Church of Jesus Christ of Latter-day Saints, its members, and its place in American society.

In volume 2 of the series, Exploring Mormon Thought: The Problems of Theism and the Love of God, Blake Ostler explores issues related to soteriology, or the theory of salvation. He argues that the commitment that God loves us and respects our dignity as persons entails that God must leave us free to choose whether to have a saving relationship with him. He explores the “logic of love” and argues that the LDS doctrine of a "war in heaven" embodies the commitment that God leaves us free to choose whether to enter into relationship with God. He explores the nature of inter-personal prayer and the contributions of LDS beliefs to a robust prayer dialogue. He offers a view consistent with LDS commitments that makes sense out of asking God to assist others, to alter the natural environment and to grow in relationship with God. He then turns to the concept of grace and argues that the traditional views lead to insurmountable problems. He argues that though God does not owe any obligation to us to give us grace, God does so out of love. However, because divinity arises from loving relationships, he argues that God could not fail to give sufficient grace to all persons and remain a loving God.

This book for laymen attempts to examine LDS apologetics to see if they make their case. Mormonism claims to constitute an authentic divine revelation; to be a genuine Christian religion (actually the only true Christian religion on earth); to believe in Jesus Christ & the Bible & in salvation by grace—& to have truth on its side.

Mormonism arose in early 19th century New York and has fired the imaginations of its devotees, critics, and students ever since. Some intellectuals and academics read Mormonism as the product of economic change wrought by the Erie Canal in the Burned-over District of western New York State and upper north-eastern Ohio. Others read Mormonism as an authoritarian reaction to Jacksonian democracy. Finally, some, including most of those who became Mormons in the early 19th century and most of those who are believing Mormons today, read Mormonism as the intervention of God in human history. This book engages with Mormon Studies from its beginnings in the early nineteenth century to the end of the 20th century. It covers those who fought over Mormonism's truth or falsity, on those who tried to understand Mormonism as a religious and sociological phenomenon, and on those who explored the history of Mormonism from a more dispassionate perspective. It concludes with an exploration of the culture war that erupted as Mormon Studies professionalized particularly after the 1960s.