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Violence in the scriptures

SpencerMarsh — Mon, 26 Oct 2026 16:35:47 GMT

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	<h1><b>Violence in the Scriptures</b></h1>		<h1><b>Violence in the Scriptures</b></h1>
	Violence in scripture is troubling for many believers. The following articles address issues related to violence in the scriptures.		{{Summary1}} Violence in scripture is troubling for many believers. The following articles address issues related to violence in the scriptures.

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	The meaning of these scriptures is unclear. -->		The meaning of these scriptures is unclear. -->
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User:Rcahoon

Rcahoon — Wed, 14 Oct 2026 17:16:08 GMT

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	[[Spencer W. Kimball and Yoda]]		[[Spencer W. Kimball and Yoda]]

	[[~~The Church's position on abuse~~]] (Summarize/key-takeaways)		[[Abuse_and_The_Church_of_Jesus_Christ_of_Latter-day_Saints]] (Summarize/key-takeaways)

Ritual child abuse accusations in the 1990s

Rcahoon — Wed, 14 Oct 2026 17:09:23 GMT

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	~~{{Main Page}}~~		<small> [[Abuse and The Church of Jesus Christ of Latter-day Saints\|Abuse and the Church]] \| <span style="color:#7BB375">The Church's Position</span></small>

			__NOTOC__

	{{Navigation:Abuse}}{{blankline}}		{{Navigation:Abuse}}{{blankline}}

	=What was the ritual child or Satanic abuse in the 1990s?=
	==Accusations by a Therapist in Lehi, Utah==		=<b>What was the ritual child or Satanic abuse scare in the 1990s?</b>=
	The ~~the~~ ritual child or Satanic abuse scare in the 1990s in Utah began in 1985 in Lehi, Utah, as described by social historian Massimo Introvigne:		{{Summary1}} In 1985, an accusation by Dr. Barbara Snow, a child therapist, called out the Burnham family after a mother of some children who were babysat by the Burnhams started saying that her children were showing increased interest about sex, and may have been abused. This led to an investigation and more reports of abuse starting being reported, as well as accusations from Dr. Snow of a nearby abuse cult— amounting to forty active LDS adults being accused. No evidence was found aside from one individual who was charged with child abuse. Rumors further rose in 1989, when Glen Pace, a bishop, mentioned he had met with many victims of abuse and satanic cult activity and rumors of other events that matched brought mass hysteria across the Mountain West. A task force was organized to investigate the claims but they found no evidence that cult activity was taking place. The Church warns its members against participating in anything that may be seen as dark or occult.
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			{{CollapseHeaders
			\|title = ===Accusations by a Therapist in Lehi, Utah===
			\|state = closed
			\|content = The ritual child or Satanic abuse scare in the 1990s in Utah began in 1985 in Lehi, Utah, as described by social historian Massimo Introvigne:
	<blockquote>		<blockquote>
	During the Summer of 1985 Mrs. Sheila Bowers of Lehi, Utah, contacted Dr. Barbara Snow, a therapist working with the Intermountain Sexual Abuse Treatment Center. Bowers was worried about her three small children, who seemed to talk too freely about sex. Dr. Snow interviewed the children and concluded that they had in fact been sexually abused. Dr. Snow claimed that the children had told her about the perpetrator, a teenage babysitter who was the daughter of Keith Burnham, the respected Bishop of the Lehi Eight[h] Ward of the Mormon Church. Dr. Snow also asked to interview other Lehi children who had been attended by the same babysitter, and most of the families involved decided to comply.<ref>Massimo Introvigne, [https://www.academia.edu/28764492/A_Rumor_of_Devils_The_Satanic_Ritual_Abuse_Scare_in_the_Mormon_Church "A Rumor of Devils: The Satanic Ritual Abuse Scare in the Mormon Church,"] ''Syzygy: Journal of Alternative Religion and Culture'' 6, no. 1 (Winter/Spring 1997), 87–88.</ref>		During the Summer of 1985 Mrs. Sheila Bowers of Lehi, Utah, contacted Dr. Barbara Snow, a therapist working with the Intermountain Sexual Abuse Treatment Center. Bowers was worried about her three small children, who seemed to talk too freely about sex. Dr. Snow interviewed the children and concluded that they had in fact been sexually abused. Dr. Snow claimed that the children had told her about the perpetrator, a teenage babysitter who was the daughter of Keith Burnham, the respected Bishop of the Lehi Eight[h] Ward of the Mormon Church. Dr. Snow also asked to interview other Lehi children who had been attended by the same babysitter, and most of the families involved decided to comply.<ref>Massimo Introvigne, [https://www.academia.edu/28764492/A_Rumor_of_Devils_The_Satanic_Ritual_Abuse_Scare_in_the_Mormon_Church "A Rumor of Devils: The Satanic Ritual Abuse Scare in the Mormon Church,"] ''Syzygy: Journal of Alternative Religion and Culture'' 6, no. 1 (Winter/Spring 1997), 87–88.</ref>
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	As a result of the interviews, the Burnhams were accused of abusing a number of children in the area, and the Burnham parents were accused of abusing their own children. Utah's Family Services division investigated the Burnham parents and found no evidence of abuse. Additional interviews with other children led to claims that children in the area were being forced to participate in Satanic rituals.		As a result of the interviews, the Burnhams were accused of abusing a number of children in the area, and the Burnham parents were accused of abusing their own children. Utah's Family Services division investigated the Burnham parents and found no evidence of abuse. Additional interviews with other children led to claims that children in the area were being forced to participate in Satanic rituals.

	Police began investigating these various claims. "When the police concluded their investigation in 1987, Dr. Snow had accused ~~fourty~~ adults—almost all of them active Mormons in Lehi's Eight[h] Ward—to be ritual child abusers and members of a secret Satanic cult."<ref>Introvigne, "A Rumor of Devils," 88</ref> Only one individual was charged with child abuse, and during his trial a county attorney asserted that Dr. Snow was forcing children to admit to abuse that the children never experienced.		Police began investigating these various claims. "When the police concluded their investigation in 1987, Dr. Snow had accused forty adults—almost all of them active Mormons in Lehi's Eight[h] Ward—to be ritual child abusers and members of a secret Satanic cult."<ref>Introvigne, "A Rumor of Devils," 88</ref> Only one individual was charged with child abuse, and during his trial a county attorney asserted that Dr. Snow was forcing children to admit to abuse that the children never experienced.

	Dr. Snow made additional accusations over the next two years about Satanic cults in Bountiful and Salt Lake City, Utah. An investigation was started in Salt Lake but discontinued after more than a year.<ref>Introvigne, "A Rumor of Devils," 87–91</ref>		Dr. Snow made additional accusations over the next two years about Satanic cults in Bountiful and Salt Lake City, Utah. An investigation was started in Salt Lake but discontinued after more than a year.<ref>Introvigne, "A Rumor of Devils," 87–91</ref>

	==The Glenn Pace Memo and Further Developments==		}}
	It was in this context that the "Glenn Pace Memo" was created.
			{{CollapseHeaders
			\|title = ===The Glenn Pace Memo and Further Developments===
			\|state = closed
			\|content = It was in this context that the "Glenn Pace Memo" was created.
	<blockquote>		<blockquote>
	On May 24, 1989 the LDS Social Services released a report on Satanism, followed by another report from the U.S. attorney for Utah Brent Ward (an active Mormon) and a further memorandum from Bishop Glen L. Pace, then Second Counselor in the Presiding Bishopric, dated October 20, 1989. All these documents have never been published. A fourth document, a memorandum also authored by Bishop Pace and directed to the Strengthening Church Members Committee on July 19, 1990, although marked "Do not reproduce", came into the possession of Evangelical Salt Lake counter-Mormons Jerald and Sandra Tanner in 1991. . . . In November 1991 the Tanners published the memo.<ref>Introvigne, "A Rumor of Devils," 93</ref>		On May 24, 1989 the LDS Social Services released a report on Satanism, followed by another report from the U.S. attorney for Utah Brent Ward (an active Mormon) and a further memorandum from Bishop Glen L. Pace, then Second Counselor in the Presiding Bishopric, dated October 20, 1989. All these documents have never been published. A fourth document, a memorandum also authored by Bishop Pace and directed to the Strengthening Church Members Committee on July 19, 1990, although marked "Do not reproduce", came into the possession of Evangelical Salt Lake counter-Mormons Jerald and Sandra Tanner in 1991. . . . In November 1991 the Tanners published the memo.<ref>Introvigne, "A Rumor of Devils," 93</ref>
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	In the middle of these reports being written, the remains of an infant were discovered in late 1989 in southern Idaho, with the body apparently showing evidence of ritual abuse. In early 1990, a 10 year old boy in southern Idaho whose family were Latter-day Saints claimed that he had been abused and tortured as part of Satanic rituals. Both cases became national news and led to somewhat of a hysteria-like atmosphere in the Mountain West. (The Idaho Attorney General's Office thoroughly investigated both issues and concluded that the remains of the infant did not in fact show signs of abuse but rather animal mutilation, and the boy had in fact never witnessed or been abused as part of a Satanic ritual.)<ref>Introvigne, "A Rumor of Devils," 91–92</ref>		In the middle of these reports being written, the remains of an infant were discovered in late 1989 in southern Idaho, with the body apparently showing evidence of ritual abuse. In early 1990, a 10 year old boy in southern Idaho whose family were Latter-day Saints claimed that he had been abused and tortured as part of Satanic rituals. Both cases became national news and led to somewhat of a hysteria-like atmosphere in the Mountain West. (The Idaho Attorney General's Office thoroughly investigated both issues and concluded that the remains of the infant did not in fact show signs of abuse but rather animal mutilation, and the boy had in fact never witnessed or been abused as part of a Satanic ritual.)<ref>Introvigne, "A Rumor of Devils," 91–92</ref>

	==Utah Attorney General Investigations==		}}
	It was during this period that the Utah State Task Force on Ritual Abuse was created in March 1990. This task force was created to investigate claims of ritual abuse in Utah and provide education to professionals and the public on the possibility of ritual abuse. To assist with the investigation of claims, the Utah State Attorney General's Office later assigned individuals to investigate these claims and prepare recommendations for future investigations. In a report published in 1995, the Attorney General's Office explained that "during an exhaustive two year search, the Unit has investigated over 125 cases of alleged ritual crime."<ref>[http://www.saferchildren.net/print/utahag.pdf ''Ritual Crime in the State of Utah: Investigation, Analysis & A Look Forward''] (Utah Attorney General's Office, prepared for the Utah State Legislature, 1995), 3; see also page 2.</ref> The investigation report concluded:
			{{CollapseHeaders
			\|title = ===Utah Attorney General Investigations===
			\|state = closed
			\|content = It was during this period that the Utah State Task Force on Ritual Abuse was created in March 1990. This task force was created to investigate claims of ritual abuse in Utah and provide education to professionals and the public on the possibility of ritual abuse. To assist with the investigation of claims, the Utah State Attorney General's Office later assigned individuals to investigate these claims and prepare recommendations for future investigations. In a report published in 1995, the Attorney General's Office explained that "during an exhaustive two year search, the Unit has investigated over 125 cases of alleged ritual crime."<ref>[http://www.saferchildren.net/print/utahag.pdf ''Ritual Crime in the State of Utah: Investigation, Analysis & A Look Forward''] (Utah Attorney General's Office, prepared for the Utah State Legislature, 1995), 3; see also page 2.</ref> The investigation report concluded:
	<blockquote>		<blockquote>
	The complexity of the problem required detailed planning, tireless research and cooperation. Every police chief, sheriff, law enforcement executive, many of the state's therapists, religious leaders and community leaders were contacted. . . .		The complexity of the problem required detailed planning, tireless research and cooperation. Every police chief, sheriff, law enforcement executive, many of the state's therapists, religious leaders and community leaders were contacted. . . .
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	<blockquote>		<blockquote>
	Often the reports of victims are based on "recovered memories", which were blocked at an early age and are only recalled after some intensive therapeutic intervention. This therapy often involves hypnosis. The Utah Supreme Court has said unequivocally that a prosecution cannot be based upon testimony that is hypnotically-refreshed or enhanced, dur to the unreliability and suggestibility of that process. ''State v. Tuttle'', 780 P.2d 1203 (Utah 1989), cert. denied 494 U.S. 1018 (1990). Most courts throughout the country which have addressed the issue have ruled that the outcome of hypnotherapy is not reliable enough to be admissible in court proceedings.		Often the reports of victims are based on "recovered memories", which were blocked at an early age and are only recalled after some intensive therapeutic intervention. This therapy often involves hypnosis. The Utah Supreme Court has said unequivocally that a prosecution cannot be based upon testimony that is hypnotically-refreshed or enhanced, dur to the unreliability and suggestibility of that process. ''State v. Tuttle'', 780 P.2d 1203 (Utah 1989), cert. denied 494 U.S. 1018 (1990). Most courts throughout the country which have addressed the issue have ruled that the outcome of hypnotherapy is not reliable enough to be admissible in court proceedings.
	Even when ~~hynposis~~ is not directly involved, there is enough controversy about the entire issue of "recovered memories" in the field of psychology, that the courts are unlikely to admit such evidence without showing that the memory of the victim is reliable.<ref>''Ritual Crime in the State of Utah," 4; see also page 5.</ref>		Even when hypnosis is not directly involved, there is enough controversy about the entire issue of "recovered memories" in the field of psychology, that the courts are unlikely to admit such evidence without showing that the memory of the victim is reliable.<ref>''Ritual Crime in the State of Utah," 4; see also page 5.</ref>
	</blockquote>		</blockquote>

	==Conclusion==		}}
	The ritual or Satanic abuse scare in the 1990s in Utah failed to reveal any cults or other systemic ritual programs. However, the Church has consistently warned its members against participating in any group or activity that may resemble the occult. A recent addition to the ''General Handbook'' states:
			{{CollapseHeaders
			\|title = ===Conclusion===
			\|state = closed
			\|content = The ritual or Satanic abuse scare in the 1990s in Utah failed to reveal any cults or other systemic ritual programs. However, the Church has consistently warned its members against participating in any group or activity that may resemble the occult. A recent addition to the ''General Handbook'' states:
	<blockquote>		<blockquote>
	"That which is of God is light" (Doctrine and Covenants 50:24). The occult focuses on darkness and leads to deception. It destroys faith in Christ.		"That which is of God is light" (Doctrine and Covenants 50:24). The occult focuses on darkness and leads to deception. It destroys faith in Christ.
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	Church members should not engage in any form of Satan worship or participate in any way with the occult. They should not focus on such darkness in conversations or in Church meetings.<ref>''General Handbook'', 38.6.12 [https://www.churchofjesuschrist.org/study/manual/general-handbook/38-church-policies-and-guidelines?lang=eng#title_number107 "The Occult"].</ref>		Church members should not engage in any form of Satan worship or participate in any way with the occult. They should not focus on such darkness in conversations or in Church meetings.<ref>''General Handbook'', 38.6.12 [https://www.churchofjesuschrist.org/study/manual/general-handbook/38-church-policies-and-guidelines?lang=eng#title_number107 "The Occult"].</ref>
	</blockquote>		</blockquote>

			}}



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Violence in the scriptures

Rcahoon — Fri, 09 Oct 2026 17:27:41 GMT

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	~~{{Main Page}}~~		<small> [[Abuse and The Church of Jesus Christ of Latter-day Saints\|Abuse and the Church]] \| <span style="color:#7BB375">The Church's Position</span></small>

			__NOTOC__

	{{Navigation:Scripture}}{{blankline}}		{{Navigation:Scripture}}{{blankline}}
	<h1><b>Violence in the Scriptures</b></h1>		<h1><b>Violence in the Scriptures</b></h1>
	Violence in scripture is troubling for many believers. The following articles address issues related to violence in the scriptures.		Violence in scripture is troubling for many believers. The following articles address issues related to violence in the scriptures.

			{{Summary1}}
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	{{BMCentral\|title=How Abraham’s Sacrifice of Isaac Illuminates the Atonement\|url=https://knowhy.bookofmormoncentral.org/knowhy/how-abrahams-sacrifice-of-isaac-illuminates-the-atonement\|number=412}}		{{BMCentral\|title=How Abraham’s Sacrifice of Isaac Illuminates the Atonement\|url=https://knowhy.bookofmormoncentral.org/knowhy/how-abrahams-sacrifice-of-isaac-illuminates-the-atonement\|number=412}}
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	Some claim that God’s command of Abraham to slay Isaac is an example of divinely-endorsed child abuse. Anyone who knows the story is aware that the story is not about abusing Isaac. Rather, it is about God’s desire for Abraham to be willing to follow him despite hard trials. It also foreshadows the offering of God’s only begotten son—Jesus Christ—saving us in Gethsemane and on the cross.		Some claim that God’s command of Abraham to slay Isaac is an example of divinely-endorsed child abuse. Anyone who knows the story is aware that the story is not about abusing Isaac. Rather, it is about God’s desire for Abraham to be willing to follow him despite hard trials. It also foreshadows the offering of God’s only begotten son—Jesus Christ—saving us in Gethsemane and on the cross.

	== It is also claimed that God’s sending of Christ to be crucified instead of himself is such an example ==		==== <b> It is also claimed that God’s sending of Christ to be crucified instead of himself is such an example </b> ====
	In the case of Christ, some secular critics claim that God is an abuser by sending his son to die on the cross. The short answer is that Christ was foreordained to come to earth to redeem all mankind. He voluntarily gave himself in the pre-mortal council to become our Savior ({{s\|\|Moses\|4\|1-2}}; {{s\|\|Rev\|13\|8}}; {{s\|1\|Peter\|19\|21}}). Upon coming to earth, his agency was not taken away from him. He had the ability to lay down his life and to take it back up ({{s\|\|John\|10\|18}}). It was God’s plan from the beginning, through the supernal gift and voluntary sacrifice of a loving Savior.		In the case of Christ, some secular critics claim that God is an abuser by sending his son to die on the cross. The short answer is that Christ was foreordained to come to earth to redeem all mankind. He voluntarily gave himself in the pre-mortal council to become our Savior ({{s\|\|Moses\|4\|1-2}}; {{s\|\|Rev\|13\|8}}; {{s\|1\|Peter\|19\|21}}). Upon coming to earth, his agency was not taken away from him. He had the ability to lay down his life and to take it back up ({{s\|\|John\|10\|18}}). It was God’s plan from the beginning, through the supernal gift and voluntary sacrifice of a loving Savior.

KJV translation errors in the Book of Mormon

SpencerMarsh — Tue, 06 Oct 2026 20:52:38 GMT

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	Our answers, in brief, are as follows:		Our answers, in brief, are as follows:

	# The Book of Mormon indeed does contain some King James Bible translation errors.		# The Book of Mormon indeed does contain some King James Bible translation errors. Some of the claimed errors are not actually errors. In no case does any translation, erroneous or not, teach incorrect doctrine or compel someone to believe something false.
	# There are 12 different reasons to believe that Joseph Smith did not plagiarize from the King James Bible to create the Book of Mormon. ''None'' of the errors is unique to the 1769 edition of the King James Bible.		# There are 12 different reasons to believe that Joseph Smith did not plagiarize from the King James Bible to create the Book of Mormon. ''None'' of the errors is unique to the 1769 edition of the King James Bible.
	# In no case do any of the errors teach incorrect doctrine or compel someone to believe something false.		# In no case do any of the errors teach incorrect doctrine or compel someone to believe something false.

The Great Apostasy

SpencerMarsh — Tue, 06 Oct 2026 14:09:56 GMT

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	In recent years, there has been a new kind of critic of Latter-day Saint Apostasy narratives. A strain of Latter-day Saint scholars has argued that Latter-day Saint Apostasy narratives suffer from intellectual deficiencies and pastoral sensitivity. They have been sensitive to notions, promoted by the likes of B.H. Roberts, Joseph Fielding Smith, and James E. Talmage, that the [https://en.wikipedia.org/wiki/Middle_Ages Middle Ages] represented an age of spiritual rot and intellectual imbecility. They have also argued that the Lord may not have intended to restore the Church of Jesus Christ, but rather to restore a ''people'', and established a Church to that end in the last days.		In recent years, there has been a new kind of critic of Latter-day Saint Apostasy narratives. A strain of Latter-day Saint scholars has argued that Latter-day Saint Apostasy narratives suffer from intellectual deficiencies and pastoral sensitivity. They have been sensitive to notions, promoted by the likes of B.H. Roberts, Joseph Fielding Smith, and James E. Talmage, that the [https://en.wikipedia.org/wiki/Middle_Ages Middle Ages] represented an age of spiritual rot and intellectual imbecility. They have also argued that the Lord may not have intended to restore the Church of Jesus Christ, but rather to restore a ''people'', and established a Church to that end in the last days.

	It is a valuable exercise for Latter-day Saints to consider the historical, scriptural, and theological grounding for their belief in the Great Apostasy. While some aspects of this belief lie beyond what can be known from the existing documents (and thus beyond the ken of academics), Latter-day Saint belief is not contradicted by existing historical or scriptural evidence. Both the New Testament and other documents establish that an internal rebellion began in the Church in its first century. Those who rebelled did so to gain dominion over others and have the praise of the world. They changed scripture to support movements away from the Church. Because of these new movements, many of our Christian forefathers and foremothers innocently languished for centuries, devoting their intellectual and devotional energy to systems that did not have the power to save and exalt them. They "[were] blinded by the subtle craftiness of men~~, whereby they lie in wait to deceive,~~ and [were] kept from the truth because they [knew] not where to find it" (Doctrine and Covenants 123:12).		It is a valuable exercise for Latter-day Saints to consider the historical, scriptural, and theological grounding for their belief in the Great Apostasy. While some aspects of this belief lie beyond what can be known from the existing documents (and thus beyond the ken of academics), Latter-day Saint belief is not contradicted by existing historical or scriptural evidence. Both the New Testament and other documents establish that an internal rebellion began in the Church in its first century. Those who rebelled did so to gain dominion over others and have the praise of the world. They changed scripture to support movements away from the Church. Because of these new movements, many of our Christian forefathers and foremothers innocently languished for centuries, devoting their intellectual and devotional energy to systems that did not have the power to save and exalt them. They "[were] blinded by the subtle craftiness of men . . . and [were] kept from the truth because they [knew] not where to find it" (Doctrine and Covenants 123:12).

	However, showing that a mass internal rebellion occurred only gives us half of the puzzle. Why did God wait so long to inaugurate the Restoration after the Apostasy? Did He abandon humanity during that time? What happens to all those who did not have the Gospel during the time of the Apostasy? These are also questions we take up in this article.		However, showing that a mass internal rebellion occurred only gives us half of the puzzle. Why did God wait so long to inaugurate the Restoration after the Apostasy? Did He abandon humanity during that time? What happens to all those who did not have the Gospel during the time of the Apostasy? These are also questions we take up in this article.

	Lastly, some might note that The Church of Jesus Christ of Latter-day Saints does not follow practices taught in its scriptures. While some might believe this is evidence that the Church has apostasized, it is not. The early Church apostasized from key, essential doctrines~~. The~~ restored Church has not.		Lastly, some might note that The Church of Jesus Christ of Latter-day Saints does not follow practices taught in its scriptures. While some might believe this is evidence that the Church has apostasized, it is not. The early Church apostasized from key, essential doctrines; the restored Church has not.
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	The Greek word translated “church” is ''ekklesia'', meaning an assembly or congregation. While the word can certainly refer to an organized body of believers, early Christian sources sometimes understood the Church in a much broader sense. For example, the early second-century [https://en.wikipedia.org/wiki/The_Shepherd_of_Hermas ''Pastor of Hermas''] declares that the Church “was created first of all . . . and for her sake was the world made.”<ref>''Pastor of Hermas, Vision 2.4'', in Alexander Roberts, James Donaldson, and A. Cleveland Coxe, eds., ''Ante-Nicene Fathers'', vol. 2 (Christian Literature Publishing Co., 1885), 305.</ref> Likewise, [https://en.wikipedia.org/wiki/Second_Epistle_of_Clement ''2 Clement''] states that “the books of the Apostles declare that the Church belongs not to the present, but existed from the beginning.”<ref>''2 Clement'' 14:2, in Robert M. Grant, ed., ''The Apostolic Fathers'', vol. 2 (Thomas Nelson & Sons, 1964–1968), 126.</ref>		The Greek word translated “church” is ''ekklesia'', meaning an assembly or congregation. While the word can certainly refer to an organized body of believers, early Christian sources sometimes understood the Church in a much broader sense. For example, the early second-century [https://en.wikipedia.org/wiki/The_Shepherd_of_Hermas ''Pastor of Hermas''] declares that the Church “was created first of all . . . and for her sake was the world made.”<ref>''Pastor of Hermas, Vision 2.4'', in Alexander Roberts, James Donaldson, and A. Cleveland Coxe, eds., ''Ante-Nicene Fathers'', vol. 2 (Christian Literature Publishing Co., 1885), 305.</ref> Likewise, [https://en.wikipedia.org/wiki/Second_Epistle_of_Clement ''2 Clement''] states that “the books of the Apostles declare that the Church belongs not to the present, but existed from the beginning.”<ref>''2 Clement'' 14:2, in Robert M. Grant, ed., ''The Apostolic Fathers'', vol. 2 (Thomas Nelson & Sons, 1964–1968), 126.</ref>

	This conception is consistent with New Testament passages that describe God's people in heavenly and eternal terms. Paul writes that God “hath chosen us in him before the foundation of the world” (Ephesians 1:3–4), while Hebrews describes believers as having come “unto mount Sion, and unto the city of the living God, the heavenly Jerusalem,” and “to the general assembly and church of the firstborn, which are written in heaven” (Hebrews 12:22–23). On this understanding, the Church is not simply an earthly administrative institution~~. It~~ encompasses God's covenant people and the heavenly assembly of the faithful. Consequently, even if Christ's organized Church were to disappear from the earth for a period of time, the broader reality of the Church would not thereby cease to exist.		This conception is consistent with New Testament passages that describe God's people in heavenly and eternal terms. Paul writes that God “hath chosen us in him before the foundation of the world” (Ephesians 1:3–4), while Hebrews describes believers as having come “unto mount Sion, and unto the city of the living God, the heavenly Jerusalem,” and “to the general assembly and church of the firstborn, which are written in heaven” (Hebrews 12:22–23). On this understanding, the Church is not simply an earthly administrative institution; it encompasses God's covenant people and the heavenly assembly of the faithful. Consequently, even if Christ's organized Church were to disappear from the earth for a period of time, the broader reality of the Church would not thereby cease to exist.
	More importantly, the language concerning the “gates of hell” does not necessarily refer to the institutional Church's survival. The Greek word translated “hell” in Matthew 16:18 is ''Hades'' (ᾍδης), which ordinarily denotes the realm of the dead rather than the place of final punishment. In ancient Jewish and Christian thought, Hades was understood as the realm in which the dead awaited resurrection. Tertullian, writing around A.D. 200, for example, stated that “all souls . . . are shut up within Hades.”<ref>Tertullian, ''On the Soul'' 58, in Roberts, Donaldson, and Coxe, eds., ''Ante-Nicene Fathers'', 3:234–35.</ref>		More importantly, the language concerning the “gates of hell” does not necessarily refer to the institutional Church's survival. The Greek word translated “hell” in Matthew 16:18 is ''Hades'' (ᾍδης), which ordinarily denotes the realm of the dead rather than the place of final punishment. In ancient Jewish and Christian thought, Hades was understood as the realm in which the dead awaited resurrection. Tertullian, writing around A.D. 200, for example, stated that “all souls . . . are shut up within Hades.”<ref>Tertullian, ''On the Soul'' 58, in Roberts, Donaldson, and Coxe, eds., ''Ante-Nicene Fathers'', 3:234–35.</ref>

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	=====Scripture Outside the Model=====		=====Scripture Outside the Model=====
	Some might point out that others outside of the Twelve are called "apostles" in the New Testament. These include ~~individuals such as~~ Paul, Barnabas, ~~and James~~, ~~the brother of Jesus~~ (1 ~~Cor. 15~~:7~~; Gal.~~ 1:19), ~~as well as~~ Andronicus ~~and~~ Junia (Romans 16:7)~~. Further~~, ~~one might point out that some of the New Testament scripture accepted as authoritative comes from individuals who were not part of the Twelve. This includes Jude~~ and ~~Paul~~.		Some might point out that others outside of the Twelve are called "apostles" in the New Testament. These individuals include Paul (Romans 1:1), Barnabas (Acts 14:14), Apollos (1 Corinthians 4:6, 9), Silvanus (1 Thessalonians 1:1; 2:7), Jesus's brother James (Galatians 1:9), Andronicus (Romans 16:7), Junia (Romans 16:7), Epaphroditus (Phillipians 2:25), and Titus (2 Corinthians 8:23).

	First, some of these individuals may have replaced the Twelve when ~~they~~ died. That is part of our solution to Acts 12 and the death of James, brother of John, above.		First, some of these individuals may have replaced the Twelve when the Twelve died. That is part of our solution to Acts 12 and the death of James, brother of John, above.

	Second, the Greek word translated as "apostle," ''ἀπόστολος'', literally means "one who is sent ~~off~~." ~~Other common translations~~ of ~~that term include "~~messenger,~~" "envoy~~,~~" or "ambassador~~." Thus, referring to someone as an "apostle" does not necessarily make them one of the Twelve with the special authority Jesus gave them.		Second, the Greek word translated as "apostle," ''ἀπόστολος'', literally means "one who is sent on a mission/assignment."<ref>Frederick William Danker, ''The Concise Greek-English Lexicon of the New Testament'' (University of Chicago Press, 2009), 50.</ref> In a “general sense,” it means messenger or delegate.<ref>Danker, ''Concise Greek-English Lexicon'', 50.</ref> It is used especially to refer to people “of extraordinary status in the work of the gospel.”<ref>Danker, ''Concise Greek-English Lexicon'', 50.</ref> Thus, referring to someone as an "apostle" does not necessarily make them one of the Twelve with the special authority Jesus gave them.

	=====The Fate of the Apostles=====		=====The Fate of the Apostles=====