📖 Madhehebu Potofu na Dini za Ulimwengu — Sehemu ya 4: Wamormoni (Watakatifu wa Siku za Mwisho)📖 Cults & World Religions — Unit 4: The Latter-day Saints

Msingi: Wagalatia 1:6-9 — pamoja na Wagalatia 1:8, 11-12; 2:16, 21 (SUV)Anchor: Galatians 1:6-9 — with Galatians 1:8, 11-12; 2:16, 21 (NKJV)

Neno Kabla HatujaanzaA Word Before We Begin

Wamormoni (Watakatifu wa Siku za Mwisho) huuwasilisha Umormoni kama tawi jingine la Ukristo, na wamisionari wao hulibeba jina la Yesu duniani kote. Lakini Yesu wanayembeba si Yesu wa Biblia, na injili yao si injili ya neema. Umormoni hufundisha juu ya Mungu ambaye zamani alikuwa mwanadamu na mwanadamu ambaye anaweza kuwa mungu, juu ya wingi wa miungu, na juu ya wokovu unaokamilishwa kwa matendo yetu wenyewe na ibada za hekaluni. Hiyo si tofauti ndogo ndani ya imani; ni imani nyingine iliyovaa vazi la Kikristo. Na pale ambapo Biblia inatupa Mwana wa milele, Umormoni hatimaye unasimama juu ya neno la Joseph Smith, mwanadamu — kwa maana nabii wa baadaye, hata akiwa mnyoofu kiasi gani, hawezi kupindua ufunuo wa Mungu uliokamilika. Tunaupima kwa Neno la Mungu na, pale unapoiacha injili, tunasema hivyo waziwazi na kwa upendo (Waefeso 4:15).The Latter-day Saints present Mormonism as another branch of Christianity, and their missionaries carry the name of Jesus around the world. But the Jesus they carry is not the Jesus of the Bible, and their gospel is not the gospel of grace. Mormonism teaches a God who was once a man and a man who may become a god, a plurality of gods, and a salvation completed by our own works and temple rites. That is not a variation within the faith; it is another faith in Christian dress. And where the Bible gives us the eternal Son, Mormonism rests finally on the word of Joseph Smith, a man — for a later prophet, however sincere, cannot overturn the finished revelation of God. We weigh it by the Word of God and, where it departs from the gospel, say so plainly and in love (Ephesians 4:15).

Wamormoni Ni Akina Nani?Who Are the Latter-day Saints?

Wamormoni, washiriki wa Kanisa la Yesu Kristo la Watakatifu wa Siku za Mwisho, huutafuta mwanzo wao kwa Joseph Smith huko Marekani katika miaka ya 1820 na 1830. Wanafundisha kwamba Ukristo wa kweli ulianguka katika "Ukengeufu Mkuu" baada ya mitume na kwamba ulirejeshwa kupitia Joseph Smith. Wanaongozwa na nabii aliye hai pamoja na mitume, wanatumia maandiko yao ya ziada, wanajenga mahekalu kwa ajili ya ibada takatifu (ordinances), na wanajulikana sana kwa wamisionari wao vijana. Mengi katika mwenendo wao yanastahili kusifiwa. Wasiwasi wetu si bidii yao bali kile wanachofundisha kuhusu Mungu, kuhusu Kristo, na kuhusu wokovu.The Latter-day Saints, members of the Church of Jesus Christ of Latter-day Saints, trace their beginning to Joseph Smith in the United States in the 1820s and 1830s. They teach that true Christianity fell into a "Great Apostasy" after the apostles and was restored through Joseph Smith. They are directed by a living prophet and apostles, use their own additional scriptures, build temples for sacred ordinances, and are widely known for their young missionaries. Much in their conduct is admirable. Our concern is not their diligence but what they teach about God, about Christ, and about salvation.

Wanachofundisha, kwa Maneno Yao WenyeweWhat They Teach, in Their Own Terms

Kuhusu Mungu, Wamormoni wanaukataa Utatu. Wanafundisha kwamba Uungu ni viumbe watatu tofauti, kila mmoja akiwa mungu, wameungana kwa kusudi; kwamba Baba ana mwili wa nyama na mifupa; na, jambo la kushangaza zaidi, kwamba Mungu Baba zamani alikuwa mwanadamu ambaye, kwa nyakati ndefu sana, aliendelea hadi kufikia hali ya kuwa mungu. Rais wao wa tano aliliweka kwa ufupi hivi: "Kama mwanadamu alivyo sasa, Mungu alikuwa hivyo zamani; kama Mungu alivyo sasa, mwanadamu anaweza kuwa." Kwa hiyo wanafundisha kwamba kuna miungu mingi, na kwamba Wamormoni waaminifu wenyewe wanaweza siku moja kuwa miungu.Concerning God, the Latter-day Saints reject the Trinity. They teach that the Godhead is three separate beings, each a god, united in purpose; that the Father has a body of flesh and bones; and, most strikingly, that God the Father was once a man who, over long ages, progressed to godhood. Their fifth president summarized it: "As man now is, God once was; as God now is, man may become." They teach, therefore, that many gods exist, and that faithful Latter-day Saints may themselves one day become gods.

Kuhusu asili yetu, wanafundisha kwamba watu wote waliishi kwanza kama watoto wa roho wa Baba wa Mbinguni (na Mama wa Mbinguni). Yesu, wanasema, alikuwa mzaliwa wa kwanza wa watoto hao wa roho, na kwa hiyo ni kaka mkubwa wa kiroho wa wanadamu wote — na pia wa Lusifa, kwa kuwa Shetani naye anachukuliwa kuwa mwana wa roho wa Mungu aliyeasi. Kisha Yesu akawa mungu kabla ya kuzaliwa kwake kama mwanadamu.Concerning our origin, they teach that all people lived first as spirit children of Heavenly Father (and a Heavenly Mother). Jesus, they say, was the firstborn of these spirit children, and so the elder spirit brother of all humanity — and of Lucifer as well, since Satan too is held to be a spirit son of God who rebelled. Jesus then became a god before His mortal birth.

Kuhusu Yesu, wanamheshimu kama Mwokozi, wanakiri kifo chake cha upatanisho na ufufuo wake wa mwili, na wanamwita Mwana wa Mungu. Hata hivyo, ndani ya mfumo wao Yeye ni mmoja wa miungu kadhaa, kiumbe ambaye Yeye mwenyewe aliendelea hadi kuwa mungu, mkubwa wa watoto wa roho wa Baba — si yule Mungu Mwana mmoja wa milele.Concerning Jesus, they honor Him as Savior, affirm His atoning death and His bodily resurrection, and call Him the Son of God. Yet within their system He is one of several gods, a being who Himself progressed to godhood, the eldest of the Father's spirit children — not the one eternal God the Son.

Kuhusu mamlaka, wanaikubali Biblia "kadiri ilivyotafsiriwa kwa usahihi," na wanaiongezea Kitabu cha Mormoni, Mafundisho na Maagano, na Lulu ya Thamani Kuu, pamoja na ufunuo unaoendelea kupitia nabii aliye hai.Concerning authority, they accept the Bible "as far as it is translated correctly," and add to it the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price, along with continuing revelation through a living prophet.

Kuhusu wokovu, wanafundisha kwamba karibu watu wote "wanaokolewa" kwa neema kuingia katika mojawapo ya falme tatu za utukufu kupitia ufufuo wa watu wote. Lakini wokovu wa juu kabisa, unaoitwa kuinuliwa (exaltation) au uzima wa milele — yaani kuwa mungu katika ufalme wa selestia (celestial) — lazima upatikane kwa kuikubali injili iliyorejeshwa, kwa toba, kwa ubatizo unaofanywa na ukuhani wao, kwa ibada takatifu za hekaluni, kwa kutoa zaka, na kwa kuzitii amri. Andiko lao wenyewe linasema tunaokolewa kwa neema "baada ya yote tunayoweza kufanya." Tumeyaeleza mambo haya kwa haki kadiri tunavyoweza. Sasa lazima tuyapime kwa Maandiko.Concerning salvation, they teach that nearly all people are "saved" by grace into one of three kingdoms of glory through the universal resurrection. But the highest, called exaltation or eternal life — godhood in the celestial kingdom — must be obtained by accepting the restored gospel, repentance, baptism by their priesthood, temple ordinances, tithing, and obedience to the commandments. Their own scripture says we are saved by grace "after all we can do." We have stated these things as fairly as we can. Now we must test them by Scripture.

Kuupima Mzizi (1): Mungu Mwingine na Kristo MwingineTesting the Root (1): A Different God and a Different Christ

Kwa mara nyingine, kila kitu kinategemea mzizi. Maandiko hayajui lolote kuhusu miungu mingi wala kuhusu Mungu ambaye zamani alikuwa mwanadamu. BWANA anatangaza, "kabla yangu hakuumbwa Mungu awaye yote, wala baada yangu hatakuwako" (Isaya 43:10); "Mimi ni wa kwanza, na mimi ni wa mwisho; zaidi yangu mimi hapana Mungu" (Isaya 44:6); "Je! Kuna Mungu zaidi yangu mimi? Hakika hapana Mwamba mwingine; mimi sijui mwingine" (Isaya 44:8). Yeye ni Mungu "tangu milele hata milele" (Zaburi 90:2), naye anasema, "Kwa kuwa mimi, BWANA, sina kigeugeu" (Malaki 3:6). Mungu ambaye zamani alikuwa mwanadamu na akaendelea hadi kuwa mungu, na viumbe wanaokuwa miungu, hawamo katika Biblia; kuna Mungu mmoja wa milele, asiyebadilika, na mpaka kati ya Muumba na kiumbe hauwezi kamwe kuvukwa. Na Kristo wa kweli si kaka wa kiroho wa Lusifa aliyeumbwa, bali ni Neno wa milele, "Naye Neno alikuwa Mungu" (Yohana 1:1), ambaye kwa huyo "vyote vilifanyika" (Yohana 1:3) — "vitu vyote... ikiwa ni viti vya enzi, au usultani, au enzi, au mamlaka" (Wakolosai 1:16), maana yake ni kwamba nguvu za kimalaika, Lusifa akiwa mmoja wao, ni viumbe vyake, si ndugu zake. Malaika wanamsujudia (Waebrania 1:6). Mungu na Kristo wa Wamormoni si Mungu na Kristo wa Maandiko.Once again everything turns on the root. Scripture knows nothing of many gods or of a God who was once a man. The LORD declares, "Before Me there was no God formed, nor shall there be after Me" (Isaiah 43:10); "I am the First and I am the Last; besides Me there is no God" (Isaiah 44:6); "Is there a God besides Me? Indeed there is no other Rock; I know not one" (Isaiah 44:8). He is "from everlasting to everlasting" God (Psalm 90:2), and He says, "I am the LORD, I do not change" (Malachi 3:6). A God who was once a man and progressed to godhood, and creatures who become gods, are not in the Bible; there is one eternal, unchanging God, and the line between the Creator and the creature can never be crossed. And the true Christ is not a created spirit brother of Lucifer but the eternal Word, "the Word was God" (John 1:1), through whom "all things were made" (John 1:3) — "all things... whether thrones or dominions or principalities or powers" (Colossians 1:16), which means the angelic powers, Lucifer among them, are His creatures, not His brothers. The angels worship Him (Hebrews 1:6). The God and the Christ of the Latter-day Saints are not the God and the Christ of the Scriptures.

Kuupima Mzizi (2): Injili Nyingine ya WokovuTesting the Root (2): A Different Gospel of Salvation

Kushindwa kwa pili ndiko kule ambako Wagalatia iliandikwa kukujibu. Ili apate kuinuliwa, Mmormoni lazima amwongezee Kristo orodha ndefu ya matendo — ubatizo unaofanywa na ukuhani wao, ibada takatifu za hekaluni, zaka, na utii wa maisha yote — na hata neema yao ni "neema baada ya yote tunayoweza kufanya." Lakini Paulo anasema, "mwanadamu hahesabiwi haki kwa matendo ya sheria, bali kwa imani ya Kristo Yesu" (Wagalatia 2:16); "Siibatili neema ya Mungu; maana ikiwa haki hupatikana kwa njia ya torati, basi Kristo alikufa bure" (Wagalatia 2:21). Wokovu ni "kwa neema... kwa njia ya imani... wala si kwa matendo, mtu awaye yote asije akajisifu" (Waefeso 2:8-9); ni "si kwa sababu ya matendo ya haki tuliyoyatenda sisi, bali kwa rehema yake" (Tito 3:5); na "ikiwa ni kwa neema, haikuwa kwa matendo tena" (Warumi 11:6). Uzima wa milele si zawadi ya mashindano inayopatikana kwa ibada takatifu bali ni "karama ya Mungu... katika Kristo Yesu Bwana wetu" (Warumi 6:23), na ni milki ya sasa na ya hakika: mwamini "amepita kutoka mautini kuingia uzimani" (Yohana 5:24) na anaweza "kujua ya kuwa mna uzima wa milele" (1 Yohana 5:13). Wala wokovu haupitishwi kupitia ukuhani wa kanisa moja, "Kwa sababu Mungu ni mmoja, na mpatanishi kati ya Mungu na wanadamu ni mmoja, Mwanadamu Kristo Yesu" (1 Timotheo 2:5). Kufanya kuinuliwa kutegemee matendo na ibada takatifu ni kuubadilisha mzizi.The second failure is the one Galatians was written to answer. To gain exaltation the Latter-day Saint must add to Christ a long list of works — baptism by their priesthood, temple ordinances, tithing, and lifelong obedience — and even their grace is "grace after all we can do." But Paul says, "a man is not justified by the works of the law but by faith in Jesus Christ" (Galatians 2:16); "I do not set aside the grace of God; for if righteousness comes through the law, then Christ died in vain" (Galatians 2:21). Salvation is "by grace... through faith... not of works, lest anyone should boast" (Ephesians 2:8-9); it is "not by works of righteousness which we have done, but according to His mercy" (Titus 3:5); and "if by grace, then it is no longer of works" (Romans 11:6). Eternal life is not a prize earned by ordinances but "the gift of God... in Christ Jesus our Lord" (Romans 6:23), and it is a present and certain possession: the believer "has passed from death into life" (John 5:24) and may "know that you have eternal life" (1 John 5:13). Nor is salvation channeled through one church's priesthood, "for there is one God and one Mediator between God and men, the Man Christ Jesus" (1 Timothy 2:5). To make exaltation rest on works and ordinances is to change the root.

Kwa Nini Hii Ni "Injili Nyingine"Why This Is "Another Gospel"

Ujumbe unaotupa miungu mingi, Kristo aliye kaka wa kiroho wa Lusifa aliyeumbwa, na kuinuliwa kunakopatikana kwa ibada takatifu, si injili ileile yenye mambo ya ziada; ni "injili ya namna nyingine; wala si nyingine" (Wagalatia 1:6-7). Onyo la Paulo ni zito, na linagusa chanzo kabisa cha vuguvugu hili: "ijapokuwa sisi, au malaika wa mbinguni, atawahubiri ninyi injili yo yote isipokuwa ile tuliyowahubiri, na alaaniwe" (Wagalatia 1:8). Wamormoni huitafuta asili ya injili yao katika kutembelewa na malaika; lakini Paulo anasema kwamba hakuna malaika, wala nabii yeyote wa kibinadamu, hata akiwa mnyoofu kiasi gani, anayeweza kuleta injili tofauti na ile iliyokwisha kutolewa. Kwa maana injili ya kweli ni "ile imani waliyokabidhiwa watakatifu mara moja tu" (Yuda 3); haikuhitaji kufunuliwa upya katika karne ya kumi na tisa. Suala si maadili wala unyoofu wa Wamormoni, ambayo kwayo wao ni kielelezo. Suala ni kama kuna Mungu mmoja wa milele, kama Yesu ndiye Mungu Mwana huyo, na kama wenye dhambi wanaokolewa kwa neema. Katika mambo yote matatu, hii ni injili nyingine.A message that gives us many gods, a Christ who is a created spirit brother of Lucifer, and an exaltation earned by ordinances is not the same gospel with extra features; it is "a different gospel, which is not another" (Galatians 1:6-7). Paul's warning is solemn, and it touches the very origin of this movement: "even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed" (Galatians 1:8). Latter-day Saints trace their gospel to the visit of an angel; but Paul says that no angel, and no human prophet, however sincere, may bring a gospel other than the one already given. For the true gospel is "the faith which was once for all delivered to the saints" (Jude 3); it did not need to be re-revealed in the nineteenth century. The issue is not the morality or sincerity of the Latter-day Saints, in which they are exemplary. The issue is whether there is one eternal God, whether Jesus is that God the Son, and whether sinners are saved by grace. On all three, this is another gospel.

Kitabu cha Mormoni na DNAThe Book of Mormon and DNA

Imani ya Wamormoni haisimami tu juu ya mafundisho yao ya pekee bali pia juu ya kitabu kinachojionyesha kuwa historia halisi. Kitabu cha Mormoni kinasimulia habari za watu wa kale katika bara za Amerika, hasa familia iliyoongozwa na nabii Lehi inayosemekana kusafiri kwa merikebu kutoka Yerusalemu takriban 600 K.K.; wazao wao, Wanefi na Walamani, wanaonyeshwa kuwa mababu wakuu wa Wahindi Wekundu wa Amerika — kwa kweli utangulizi wa kitabu chenyewe kwa muda mrefu uliwaeleza Walamani kuwa "mababu wakuu wa Wahindi Wekundu wa Amerika" (maneno yaliyolainishwa mwaka 2006 kuwa "miongoni mwa mababu"). Hili ni dai la kihistoria linaloweza kupimwa, na elimu ya kisasa ya vinasaba vya jamii za watu imelipima. Uchunguzi mpana wa DNA ya watu asilia wa Amerika Kaskazini, Amerika ya Kati, na Amerika Kusini — mstari wa mitokondria na kromosomu Y pia — kwa uthabiti unaonyesha kwamba asili yao ni Asia ya mashariki na Siberia kwa njia ya uhamiaji kupitia eneo la Bering, na hauoni alama yoyote ya pekee ya vinasaba vya Mashariki ya Karibu au vya Waisraeli miongoni mwa jamii za kabla ya Kolumbasi. Kwa haki, Kanisa limelijibu jambo hili katika makala rasmi, Kitabu cha Mormoni na Tafiti za DNA (Book of Mormon and DNA Studies). Linadai kwamba kumbukumbu hiyo haidai kamwe kwamba familia ya Lehi ndio watu pekee katika bara za Amerika; kwamba kwa usomaji wa "jiografia finyu" (limited geography) matukio hayo huenda yalitokea katika eneo dogo, hivyo DNA ya kikundi kidogo cha waanzilishi ingeweza kumezwa na kutoonekana kabisa ndani ya jamii kubwa zaidi zilizowazunguka; na kwamba kwa hiyo elimu ya vinasaba haiwezi hatimaye kuthibitisha wala kukanusha simulizi hilo. Wengine wanajibu kwamba kwa zaidi ya karne moja kitabu hicho na walimu wake waliwaonyesha watu hao kuwa mababu wakuu wa Wahindi Wekundu wa Amerika, na kwamba utetezi wa jiografia finyu wenyewe ni kurudi nyuma kwa kiasi kikubwa kutoka kwenye dai hilo lililoshikwa kwa muda mrefu; waandishi walio ndani ya mapokeo ya kitaaluma ya Wamormoni, katika majarida kama Dialogue: A Journal of Mormon Thought, wamedai kwamba ushahidi wa vinasaba kimsingi haupatani na simulizi la jadi. Mwamini hahitaji kutatua kila mabishano ya kitaalamu ili kuona hoja: msingi wa kihistoria ambao andiko hili la pili linasimama juu yake, angalau, uko katika shaka kubwa — na nyuma ya swali la kitabu hicho kuna swali zito zaidi la injili kinachoifundisha.The Latter-day Saint faith rests not only on distinctive doctrines but on a book that presents itself as real history. The Book of Mormon tells of ancient peoples in the Americas, chiefly a family led by the prophet Lehi said to have sailed from Jerusalem about 600 B.C.; their descendants, the Nephites and Lamanites, are portrayed as principal ancestors of the American Indians — indeed the book's own introduction long described the Lamanites as "the principal ancestors of the American Indians" (softened in 2006 to "among the ancestors"). This is a testable historical claim, and modern population genetics has tested it. Extensive study of the DNA of native peoples across North, Central, and South America — both the mitochondrial line and the Y-chromosome — consistently traces their ancestry to eastern Asia and Siberia by way of migration across the Bering region, and finds no distinctive Near-Eastern or Israelite genetic signature among pre-Columbian populations. In fairness, the Church has answered this in an official essay, Book of Mormon and DNA Studies. It argues that the record never claims Lehi's family were the only people in the Americas; that on a "limited geography" reading the events may have occupied a small region, so that a tiny founding group's DNA could have been absorbed and rendered undetectable within far larger surrounding populations; and that genetics therefore cannot finally prove or disprove the account. Others reply that for more than a century the book and its teachers presented these peoples as the principal ancestors of the American Indians, and that the limited-geography defense is itself a significant retreat from that long-held claim; writers within the Latter-day Saint intellectual tradition, in journals such as Dialogue: A Journal of Mormon Thought, have argued that the genetic evidence is fundamentally inconsistent with the traditional narrative. The believer need not settle every technical dispute to see the point: the historical foundation on which this second scripture rests is, at the least, gravely in question — and behind the question of the book stands the deeper question of the gospel it teaches.

Swali la UshirikaThe Question of Fellowship

Hili linatuongoza kwenye hitimisho lilelile gumu lakini la lazima. Kwa sababu Wamormoni wanakiri Mungu mwingine, Kristo mwingine, na injili nyingine, hatuwezi kuyatambua mafundisho yao kuwa imani ya Kikristo, wala kuungana nayo katika ushirika na kazi ya injili. Huu si uadui wa kibinafsi na kamwe si ruhusa ya kukosa wema. Tunawaheshimu kama majirani, tunawatendea kwa adabu na uchangamfu, na tunafurahi kuwatendea mema. Lakini upendo haujifanyi. Maandiko hayaturuhusu kumwita Mungu mwingine na injili nyingine kuwa ni mapokeo mengine tu ya Kikristo: "Kila mtu apitaye cheo, wala hakai katika mafundisho ya Kristo, hana Mungu... Mtu akija kwenu, naye hayaleti mafundisho hayo, msimkaribishe nyumbani kwenu, wala msimpe salamu" (2 Yohana 9-10) — yaani, usimkaribishe kama mtenda kazi mwenzako wala usiuunge mkono ujumbe wake. Hatupaswi "kufungiwa nira pamoja na wasioamini, kwa jinsi isivyo sawasawa" (2 Wakorintho 6:14). Kwa hiyo hatushiriki katika ibada yao wala katika utume wao, kwa maana unasimama juu ya msingi mwingine; lakini tunafurahi kujadiliana nao kutoka katika Maandiko.This leads to the same hard but necessary conclusion. Because the Latter-day Saints confess a different God, a different Christ, and a different gospel, we cannot recognize their teaching as the Christian faith, nor join with it in the fellowship and work of the gospel. This is not personal hostility and never a license for unkindness. We honor them as neighbors, treat them with courtesy and warmth, and gladly do them good. But love does not pretend. Scripture will not let us call a different God and a different gospel merely another Christian tradition: "Whoever transgresses and does not abide in the doctrine of Christ does not have God... If anyone comes to you and does not bring this doctrine, do not receive him into your house nor greet him" (2 John 9-10) — that is, do not welcome him as a fellow worker or endorse his message. We are not to be "unequally yoked together with unbelievers" (2 Corinthians 6:14). So we do not share in their worship or their mission, for it rests upon another foundation; yet we gladly reason with them from the Scriptures.

Lengo la UkomboziA Redemptive Aim

Na yote haya ni kwa ajili ya lengo la ukombozi. Tunachora mipaka hii si ili kuwafungia watu nje bali kwa sababu tunatamani sana Wamormoni waingie ndani — kwa Mungu wa kweli na Kristo wa kweli. Habari njema tunayowaletea ni kuu kuliko injili waliyoipokea: hakuna miungu mingi bali Mungu mmoja, wa milele na asiyebadilika, ambaye hakuwahi kuwa mwanadamu na ambaye hamshirikishi mwingine utukufu wake; na Yesu si mungu aliyeendelea hatua kwa hatua bali ni Mwana wa milele, Muumba aliyekuja katika mwili, anayewapa wokovu kamili, wa bure, na wa hakika wote wanaomtumaini — bila ibada takatifu yoyote ya kuukamilisha na bila shaka yoyote ya kuutia giza. Wamormoni wengi wanamtafuta Mungu kwa unyoofu na wanaishi maisha ya haki; tunaomba Mungu awaongoze wapumzike katika kazi iliyokamilika ya Bwana mmoja Yesu Kristo. Tunamtendea kila mmoja kama mtu ambaye Kristo alikufa ili amwokoe — kwa uvumilivu, kwa maombi, na kwa Biblia iliyo wazi.And all of this is for a redemptive end. We draw these lines not to shut people out but because we long for the Latter-day Saints to come in — to the true God and the true Christ. The good news we bring them is greater than the gospel they have received: there are not many gods but one, eternal and unchanging, who was never a man and who shares His glory with no other; and Jesus is not a god who progressed but the eternal Son, the Creator come in the flesh, who gives full, free, and certain salvation to all who trust Him — with no ordinance to complete it and no doubt to cloud it. Many Latter-day Saints sincerely seek God and live upright lives; we pray that God will lead them to rest in the finished work of the one Lord Jesus Christ. We treat each one as a person Christ died to save — with patience, prayer, and an open Bible.

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