Scripture Against Scripture

The Question of Consistency

The Latter-day Saint scriptural canon includes four books: the Bible (King James Version), the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price. The eighth Article of Faith declares: "We believe the Bible to be the word of God as far as it is translated correctly; we also believe the Book of Mormon to be the word of God."

But what happens when these scriptures contradict each other? If the Bible and the Book of Mormon are both divine revelation, we would expect them to be consistent on fundamental matters—the nature of God, the way of salvation, the structure of eternity. If they contradict, at least one cannot be what it claims.

In this lesson, we will examine key areas where LDS scripture contradicts the Bible—and, significantly, where later LDS scripture contradicts the Book of Mormon itself. These internal contradictions raise serious questions about the coherence of the LDS revelatory claims.

The Nature of God

Monotheism vs. Polytheism

The Bible consistently affirms monotheism— there is one God, and he alone is to be worshiped:

This is not merely a claim that Yahweh is the greatest god; it is a denial that other gods exist or will ever exist. "Before me no god was formed" excludes the idea of a chain of gods stretching back eternally. "Nor shall there be any after me" excludes the idea of humans becoming gods in the future.

Later LDS scripture, however, teaches polytheism:

The Doctrine and Covenants 132:20 promises that those who enter celestial marriage "shall be gods, because they have no end." The Pearl of Great Price (Abraham 4-5) describes the creation as the work of "the Gods" (plural). Joseph Smith's King Follett Discourse explicitly teaches that God the Father was once a man and that humans can become gods just as he did.

These teachings directly contradict Isaiah's declaration. Either there are no gods before or after Yahweh, or there are many gods in an eternal chain. Both cannot be true.

God as Spirit vs. God as Flesh

Jesus declared plainly: "God is spirit" (John 4:24). The Bible consistently describes God as invisible (Colossians 1:15; 1 Timothy 1:17), immortal (1 Timothy 6:16), and filling heaven and earth (Jeremiah 23:24). When physical descriptions occur (God's "arm," "hand," or "eyes"), they are recognized as anthropomorphic language—descriptions of God in human terms to help us understand him, not literal physical characteristics.

LDS scripture contradicts this directly. Doctrine and Covenants 130:22 declares: "The Father has a body of flesh and bones as tangible as man's; the Son also." This is not anthropomorphic language but a literal claim that God the Father has a physical body located in a specific place.

The Trinity vs. Three Separate Gods

Biblical Trinitarianism

Historic Christianity affirms the Trinity: one God existing eternally in three persons—Father, Son, and Holy Spirit— distinct but not separate, sharing one divine essence. This doctrine emerges from the Bible's affirmation that there is only one God, yet the Father is God, the Son is God, and the Spirit is God.

Key texts include:

"Hear, O Israel: The LORD our God, the LORD is one" (Deuteronomy 6:4)— the fundamental confession of monotheism.

"In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1)—the Son is both with God and is God.

"Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit" (Matthew 28:19)— one name shared by three persons.

LDS Rejection of the Trinity

LDS theology explicitly rejects the Trinity as a post-biblical corruption. The first Article of Faith states belief in "God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost," but official LDS teaching holds these are three separate beings, not one God.

Joseph Smith taught: "I have always declared God to be a distinct personage, Jesus Christ a separate and distinct personage from God the Father, and that the Holy Ghost was a distinct personage and a Spirit: and these three constitute three distinct personages and three Gods."

This directly contradicts biblical monotheism. If Father, Son, and Spirit are "three Gods," then Christianity is polytheistic. But the Bible insists there is one God—not three gods in unity of purpose but one God in unity of being.

The Book of Mormon's Surprising Witness

Here again, the Book of Mormon creates problems for LDS theology. The book's earliest passages sound remarkably trinitarian:

"And he said unto me: Behold, the virgin whom thou seest is the mother of the Son of God, after the manner of the flesh... And I looked, and I beheld the virgin again, bearing a child in her arms. And the angel said unto me: Behold the Lamb of God, yea, even the Eternal Father!" (1 Nephi 11:18, 21).

The Son of God is here identified as "the Eternal Father." This is consistent with trinitarian theology (the Son shares the Father's divine nature) but contradicts the LDS teaching that Father and Son are separate beings.

Mosiah 15:1-5 similarly teaches that Christ "is the Father and the Son"— language that sounds trinitarian rather than tritheistic. These passages suggest the Book of Mormon was written before Joseph Smith developed his later theology of separate divine beings.

The Way of Salvation

Grace Alone vs. Grace Plus Works

The Bible teaches that salvation is by grace through faith, not by works:

This doesn't mean works are unimportant—genuine faith produces good works (Ephesians 2:10; James 2). But works are the result of salvation, not its cause. We are justified (declared righteous before God) by faith alone, apart from works of the law (Romans 3:28).

The Book of Mormon contains passages that sound compatible with this teaching. 2 Nephi 25:23 says "it is by grace that we are saved, after all we can do." While LDS interpreters emphasize "after all we can do" as requiring works, the passage still acknowledges grace as the ultimate saving power.

LDS Additions to Salvation

But later LDS scripture and teaching add requirements for exaltation (the highest level of salvation) that go far beyond faith:

• Baptism by proper priesthood authority (LDS priesthood only)
• Receipt of the Holy Ghost by laying on of hands
• Temple endowment ceremony
• Celestial marriage (temple sealing)
• Obedience to the Word of Wisdom
• Tithing
• Ongoing temple attendance
• Obedience to the living prophet

The third Article of Faith states: "We believe that through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel." This makes salvation conditional on works in a way that contradicts the biblical teaching of justification by faith.

Eternity and the Afterlife

Pre-existence of Souls

LDS doctrine teaches that all humans existed as spirit children of Heavenly Father before being born on earth. This pre-mortal existence is foundational to the LDS understanding of human identity and purpose.

The Bible teaches no such thing. Scripture presents human souls as beginning at conception, not existing eternally before. The creation narrative describes God forming Adam from dust and breathing life into him—not inserting a pre-existing spirit into a body.

Zechariah 12:1 describes the LORD as one "who forms the spirit of man within him"—suggesting the spirit is formed, not pre-existing. Passages sometimes cited for pre-existence (Jeremiah 1:5; Psalm 139) speak of God's foreknowledge and purpose, not literal pre-mortal existence.

Three Heavens vs. Two Destinies

LDS eschatology describes three degrees of glory: celestial, terrestrial, and telestial kingdoms. Almost everyone receives some glory; only "sons of perdition" are consigned to outer darkness. This is essentially universalism with gradations.

The Bible presents a starkly different picture: two destinies, not three or more. Jesus spoke of sheep and goats, wheat and tares, the broad way and the narrow way. "These will go away into eternal punishment, but the righteous into eternal life" (Matthew 25:46). There are not multiple levels of heaven for those who rejected Christ; there is judgment.

Marriage in Eternity

The LDS doctrine of celestial marriage teaches that marriages sealed in the temple continue for eternity and are required for the highest exaltation. Those not sealed will exist as ministering angels, not as gods with eternal increase.

Jesus directly contradicted this teaching:

The Sadducees posed a hypothetical about a woman married to seven brothers in succession. Whose wife would she be in the resurrection? Jesus' answer was that the premise was wrong: there is no marriage in the resurrection. The LDS doctrine of eternal marriage directly contradicts this clear teaching.

LDS Scripture Against LDS Scripture

The Book of Mormon vs. Later Revelation

Perhaps most troubling for LDS claims is the way later Mormon scripture contradicts the Book of Mormon itself:

On God's nature: The Book of Mormon describes God as "a Great Spirit" (Alma 18:26-28; 22:9-11). The Doctrine and Covenants insists the Father has "a body of flesh and bones" (D&C 130:22).

On the Godhead: The Book of Mormon identifies Christ as "the Eternal Father" (1 Nephi 11:21) and teaches that Father, Son, and Spirit are "one God" (2 Nephi 31:21; Alma 11:44; Mormon 7:7). Later LDS teaching insists they are "three distinct personages and three Gods."

On polygamy: The Book of Mormon condemns David and Solomon's polygamy as "abominable before me" (Jacob 2:24). The Doctrine and Covenants commands polygamy as an eternal principle (D&C 132).

On eternal progression: The Book of Mormon contains nothing about humans becoming gods, pre-mortal existence, temple ordinances, or celestial marriage. These doctrines—central to modern LDS teaching—developed later and are absent from the "most correct book."

Implications for Gospel Witness

Using Scripture in Conversation

The contradictions we have examined provide valuable conversation points with Latter-day Saints. Many are unaware of how sharply their later scriptures contradict the Bible—and even the Book of Mormon. Asking questions based on these texts can prompt reflection:

"Isaiah says no gods were formed before or after Yahweh. How do you reconcile that with the teaching that humans can become gods?"

"Jesus said there's no marriage in the resurrection. How do you understand celestial marriage in light of that teaching?"

"The Book of Mormon calls God 'a Great Spirit,' but D&C says he has a body of flesh and bones. How do you reconcile those passages?"

The Sufficiency of Scripture

The Bible claims to be sufficient for knowing God and finding salvation. Paul told Timothy that Scripture is able to make him "wise for salvation through faith in Christ Jesus" (2 Timothy 3:15). No additional scripture is needed; the gospel is complete.

We can offer our LDS friends not a competing set of contradictory revelations but a consistent testimony: one God, eternally existing in three persons, who created all things, who saves by grace through faith, and who will raise us to eternal life—not as gods ourselves but as redeemed children in his presence.

A House Divided

The LDS scriptural canon contradicts the Bible on fundamental matters: the nature of God, the structure of the Godhead, the way of salvation, and the reality of the afterlife. Even more striking, later LDS scripture contradicts the Book of Mormon itself—evidence of theological evolution rather than consistent revelation.

These contradictions matter. Truth is consistent. God does not contradict himself. If LDS scripture contradicts the Bible, then LDS scripture cannot be what it claims—divine revelation on par with the prophets and apostles.

We point, finally, to the God who does not change: "Jesus Christ is the same yesterday and today and forever" (Hebrews 13:8). His word stands firm. His gospel remains consistent. And his invitation extends to all who will come: not to become gods ourselves, but to know the only true God and Jesus Christ whom he has sent.