Critics decry that Mormon theology has been subjected to a series of amendments, adjustment, and sometimes plain contradictions through the years. Examples include: repeal of the doctrine of blood atonement; disavowal of the Adam- God theory; cessation of the practice of polygamy, a change in the doctrine of the Blacks and the priesthood. Others, perhaps particularly the Evangelicals feel that they have seen evidence of the LDS Church “modifying” and making “changes” in our own doctrine in order to bring ourselves more into line with “orthodox” Christianity. For example, they see more discussion, in the contemporary LDS Church, of “orthodox Christian” concepts such as grace, justification, and sanctification by the Spirit than was seen in the early days of the Church.

Eternal truth. We declare that there exist absolute and eternal truths. They are God’s truths and are unchanging and unchangeable. God has made many of these truths available to the members of his earthly kingdom through his prophets. A modernday prophet, President Spencer W. Kimball, said about truth:

There is an absolute truth. . . . It is as true as the near-spherical shape of the earth, and as gravity; as true as the shining of the sun—as positive as the truth that we live. Most of the world disbelieves it; ministers attempt to disprove it; intellectuals think to rationalize it out of existence; but when all the people of the world are dead, and the ministers and priests are ashes, and the highly trained are moldering in their graves, the truth will go forward—the Church will continue triumphant and the gospel will still be true. . . .

Opinion? Of course, there is a difference of opinion; but again, opinion cannot change laws or absolute truths. Opinions will never make the earth to be flat, the sun to dim its light, God to die, or the Savior to cease being the Son of God. . . . This is not another church. This is the Church. This is not another gospel or philosophy. This is the Church and gospel of Jesus Christ (“Absolute Truth,” Ensign [September 1978], 7-8).

We declare that we in The Church of Jesus Christ of Latter-day Saints have those eternal truths today which God has chosen to make known to mankind on the earth. We do not apologize for these truths, for they are eternal, immutable, and divine. They are available for all to hear and test through means of spiritual inquiry.

How does any individual find out for himself whether or not a thing is true? The Lord knew that Satan would sow seeds of doubt and confusion in the world and thus obscure access to eternal blessings for his children. So how is one to know the truth? James 1:5 reads: “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.” In Matthew 7:7 the Lord adds: “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.” Later in verse 11, Jesus explains that we naturally want to give good gifts to our children. Then he says, “How much more shall your Father which is in heaven give good things to them that ask him?” In the Book of Mormon, we read: “O Lord, thou hast given us a commandment that we must call upon thee, that from thee we may receive according to our desires” (Ether 3:2). The Lord’s message is clear. We need not depend on the words of others to ascertain truth. Once we study it out in our minds, we can go to God, the source of all truth. When we ask in faith, with a pure heart, he has promised to give us wisdom and verify the truth for us. Ultimately, we must all come to terms with this important formula and gain our own witness of the truthfulness of God’s works. A personal testimony, born of the Spirit, is the only unfailing source of truth.

The Church of Jesus Christ of Latter-day Saints declares that all people should be free to worship God according to their own beliefs. Missionaries and members of the Church can and should be active in proclaiming the news of the restored gospel and encouraging everyone to investigate and learn of the blessings available to them. This activity is not an attack on the religious beliefs of any person or sect but an invitation to partake of the fulness of the gospel of Jesus Christ. Those who refuse to listen or choose not to heed the message are treated with respect and consideration.

Changes in our theology? Evangelicals and others are ignorant of what has happened in the Church during the past two to three decades as a result of former President Ezra Taft Benson’s being inspired to call the Church to repentance on the matter of the Book of Mormon. This has been a superb object lesson on the function of a modern-day prophet. President Benson observed an unsatisfactory level of Book of Mormon and other scripture study among the saints. He urged all members of the Church to repent and make the Book of Mormon more central in our lives. He reminded us that the Lord has not been pleased with the gap between scripturally revealed beliefs and the level of “popular” LDS understanding. As a result of his urgings, members of the Church, and the Book of Mormon now occupies a place in the lives of the members that is more central than ever before (see D&C 84:54-57) (see CR, October 1986, 3-4 and Dallin H. Oaks, “Another Testament of Jesus Christ,” Ensign, March 1994, 60-67).

As the saints have returned to careful study of the scriptures, we have been reminded of the importance of what we share with mainline Christians: Christ-centered living, the doctrine of the atonement, grace, justification, and sanctification by the Spirit. These are all LDS doctrines. They are all Book of Mormon doctrines. They have always been part of our scriptures and of our theology. However, in an understandable backlash against mainline churches who drove them from their homes and from the United States, many nineteenth century Latter-day Saints chose to distance themselves from traditional Christians and to exaggerate any differences that did exist. In this distancing, “orthodox” anti-Mormons have been only too happy to assist. Thus, much of the sermons and other homiletic materials of the late nineteenth century recorded in the Journal of Discourses have a distinctly different flavor than the LDS scriptures themselves or homiletic materials from the late twentieth century.

President Benson, in returning us from a sometimes “popular” theology and homiletic to our scriptural roots, has at the same time returned the theological emphasis of the Church to many things we share with other Christians. During the past decade, the instructions to members have consistently run along these lines: Pay less attention to the Journal of Discourses. Return to the scriptures. Stick to the Standard Works.

This change has simply been a return to our scriptural base largely in response to D&C 84:57 as interpreted by President Benson, “And they shall remain under this condemnation until they repent and remember the new covenant, even the Book of Mormon and the former commandments [the Bible] which I have given them.” The only change precipitated by President Benson is that Mormonism now seeks to define itself in terms of its own canonized scriptures rather than the sometimes polemical or speculative sermons of the nineteenth century. This is simply a course correction, a return to original headings. Inevitably, non-LDS critics will see it as a change in doctrine, but viewed from within the Church it is merely a reemphasis on the basics— our basics. There is a significant irony in this course correction’s being seen as our moving closer to “orthodox” theology. We are the Church of Jesus Christ and teach the doctrine of Christ and not the doctrine of men. We avow that if the Evangelicals or anyone else wish to know the whole truth about grace, works, justification, and sanctification, we are prepared to teach them.

We also see the function of a modern-day prophet in the church’s new emphasis on the doctrines of blood atonement, Adam-God doctrine, polygamy, and access to the priesthood. In modern-day revelation the Lord clearly stated his prerogatives to the prophet Joseph: “Wherefore I, the Lord, command and revoke, as it seemeth me good” (D&C 56:4). Times change, situations and circumstances change, and we need a prophet to keep us on course. See also Need for a Prophet and Continuing Revelation in chapter .

For further discussion of the doctrines of blood atonement and the so-called Adam God theory, see the pertinent chapters in this volume.