Jesus Christ/Latter-day Saint views of Jesus Christ


Latter-day Saint views of Jesus Christ

Summary: How do Mormons view our savior Jesus Christ?

Jump to Subtopic:


Question: Do Latter-day Saints ("Mormons") consider Jesus to be the brother of Satan?

We believe Jesus is the divine Son of God and that Satan is a fallen angel, but that God is the Father of all

Some Christians claim that since Latter-day Saints consider Jesus and Satan to be "brothers" in the sense that they have the same Father, that this lowers the stature of Christ, or elevates that of Satan. Some go so far as to imply that the LDS "really" worship or revere Satan, and are thus not true "Christians."

Jesus, Satan, and all humanity share God the Father as their spiritual sire. However, moral agency led Jesus to obey God the Father perfectly and share fully in the Father's divine nature and power. The same agency led Satan to renounce God, fight Jesus, and doom himself to eternal damnation. The remainder of God's children—all of us—have the choice to follow the route chosen by Satan, or the path to which Christ invites us and shows the way.

Divine parenthood gives all children of God potential; Christ maximized that potential, and Satan squandered it.

To choose the gospel of Jesus Christ and the grace that attends it will lead us home again. If we choose to follow Satan's example, and refuse to accept the gift of God's Only Begotten Son, our spiritual parentage cannot help us, just as it cannot help dignify or ennoble Satan.

In December 2007 the Church issued the following press release on this issue:

Like other Christians, we believe Jesus is the divine Son of God. Satan is a fallen angel.
As the Apostle Paul wrote, God is the Father of all. That means that all beings were created by God and are His spirit children. Christ, however, was the only begotten in the flesh, and we worship Him as the Son of God and the Savior of mankind. [1]

Latter-day Saints do not believe the extra-biblical doctrines which surround many Christians' ideas about God, such as expressed by the Nicene Creed

LDS doctrine does not subscribe to traditional creedal trinitarianism. That is, the LDS do not believe the extra-biblical doctrines which surround many Christians' ideas about God, such as expressed by the Nicene Creed. Specifically, the LDS do not accept the proposition that Jesus Christ and the Holy Spirit are "of one substance (homoousios) with the Father," as the Nicene Creed declares.

Rather, LDS doctrine teaches that God the Father is physically and personally distinct from Jesus Christ, His Only Begotten Son. The Father is understood to be the literal father of His spirit children.

LDS believe that Jesus Christ's role is central to our Heavenly Father's plan. Christ is unique in several respects from all other spirit children of God:

It is technically true to say that Jesus and Satan are "brothers," in the sense that both have the same spiritual parent, God the Father

God the Father also had many other spirit children, created in His image and that of His Only Begotten. These children include all humans born on the earth. Some of God's children rebelled against Him, and contested the choice of Jesus as Savior. (See D&C 76:25–27). The leader of these children was Lucifer, or Satan. Those spirit children of God who followed Satan in his rebellion against Christ are sometimes referred to as "demons," or "devils." (See Moses 4:1–4, Abraham 3:24–28).

Thus, it is technically true to say that Jesus and Satan are "brothers," in the sense that both have the same spiritual parent, God the Father.

Cain and Abel were also brothers, and yet no Bible reader believes that they are spiritual equals or equally admirable

However, critics do not provide the context for the idea that Christ and Lucifer were brothers. Cain and Abel were also brothers, and yet no Bible reader believes that they are spiritual equals or equally admirable. In a similar way, Latter-day Saints do not believe that Jesus and Satan are equals. The scriptures clearly teach the superiority of Jesus over the devil and that Michael (or Adam) and Lucifer (Satan) and their followers fought against each other (See Revelation 12:7-8) to uphold the plan of the Father and the Son.

Finally, while it is true that all mortals share a spiritual parent with Jesus (and Satan, and every other spiritual child of God), we now have a different, more important relationship with Jesus. All of God's children, save Jesus, have sinned and come short of the glory of God (Romans 3:23). In sinning, they abandon and betray their divine heritage and inheritance. Only through Jesus can any mortal return home to God the Father. This return becomes possible when a sinner is born again, and adopted by Christ, who becomes the spiritual father to those whom He redeems. (See Romans 8:14–39.)

Critics also ignore the Biblical references that imply that Satan is one of the "sons of God." (See Job:16, Job 2:1)

Cautionary Note to Members

Error creating thumbnail: /bin/bash: line 1: /usr/bin/convert: No such file or directory Error code: 127
An Anti-Mormon poster at the 2004 Mesa Easter Pageant betrays its poor understanding of what "Mormonism" actually teaches.

Elder M. Russell Ballard cautioned members of the Church:

We occasionally hear some members refer to Jesus as our Elder Brother, which is a true concept based on our understanding of the premortal life with our Father in Heaven. But like many points of gospel doctrine, that simple truth doesn't go far enough in terms of describing the Savior's role in our present lives and His great position as a member of the Godhead. Thus, some non-LDS Christians are uncomfortable with what they perceive as a secondary role for Christ in our theology. They feel that we view Jesus as a spiritual peer. They believe that we view Christ as an implementor for God, if you will, but that we don't view Him as God to us and to all mankind, which, of course, is counter to biblical testimony about Christ's divinity…
Now we can understand why some Latter-day Saints have tended to focus on Christ's Sonship as opposed to His Godhood. As members of earthly families, we can relate to Him as a child, as a Son, and as a Brother because we know how that feels. We can personalize that relationship because we ourselves are children, sons and daughters, brothers and sisters. For some it may be more difficult to relate to Him as a God. And so in an attempt to draw closer to Christ and to cultivate warm and personal feelings toward Him, some tend to humanize Him, sometimes at the expense of acknowledging His Divinity. So let us be very clear on this point: it is true that Jesus was our Elder Brother in the premortal life, but we believe that in this life it is crucial that we become "born again" as His sons and daughters in the gospel covenant. [2]

Early Christian Evidence

An anti-Mormon protester at October 2002 LDS General Conference does little to help others understand LDS doctrine properly.

The early Ante-Nicene Church father Lactantius wrote:

Since God was possessed of the greatest foresight for planning, and of the greatest skill for carrying out in action, before He commenced this business of the world,--inasmuch as there was in Him, and always is, the fountain of full and most complete goodness,--in order that goodness might spring as a stream from Him, and might flow forth afar, He produced a Spirit like to Himself, who might be endowed with the perfections of God the Father... Then He made another being, in whom the disposition of the divine origin did not remain. Therefore he was infected with his own envy as with poison, and passed from good to evil; and at his own will, which had been given to him by God unfettered, he acquired for himself a contrary name. From which it appears that the source of all evils is envy. For he envied his predecessor, who through his steadfastness is acceptable and dear to God the Father. This being, who from good became evil by his own act, is called by the Greeks diabolus: we call him accuser, because he reports to God the faults to which he himself entices us. God, therefore, when He began the fabric of the world, set over the whole work that first and greatest Son, and used Him at the same time as a counselor and artificer, in planning, arranging, and accomplishing, since He is complete both in knowledge, and judgment, and power... [3]

Many things he here taught are not considered "orthodox" by today's standards. However, Lactantius was definitely orthodox during his lifetime. Amazingly, many things here correspond to LDS doctrine precisely in those areas that are "unorthodox." For example,

1. "He produced a Spirit like to Himself," namely Christ. Christ, in this sense, is not the "co-equal," "eternally begotten," "same substance" "persona" of the later creeds.
2. "Then he made another being, in whom the disposition of the divine origin did not remain." God made another spirit who rebelled and who fell from his exalted status. He is the diabolus.
3. Christ is the "first and greatest Son." Not the "only" son.
4. Lastly, since the diabolus and Christ are both spirit sons of God, they are spirit brothers.


Non-LDS Christian Stephen H. Webb: The "sameness of Jesus" and humanity

Non-LDS Christian Stephen H. Webb wrote:[4]

Mormonism can be a controversial topic for many non-Mormon Christians, but I have come to the conclusion that no theology has ever managed to capture the essential sameness of Jesus with us in a more striking manner. [5]:83

Question: Do Latter-day Saints believe that Mary was still a virgin when Jesus was born?

Latter-day Saints believe in the virgin birth

It is claimed that Latter-day Saints believe Jesus was conceived through sexual intercourse between God the Father and Mary, and that Mary therefore was not a virgin when Jesus was born. It is also claimed that Latter-day Saints reject the "Evangelical belief" that "Christ was born of the virgin Mary, who, when the Holy Ghost came upon her, miraculously conceived the promised messiah."

Often used as evidence are a handful statements from early LDS leaders, such as Brigham Young, that directly or indirectly support this idea. However, such statements do not represent the official doctrine of the Church. The key, official doctrine of the Church is that Jesus is literally the son of God (i.e., this is not a symbolic or figurative expression), and Mary was a virgin before and after Christ's conception.

At the annunciation, Mary questioned the angel about how she could bear a child: "How shall this be, seeing I know not a man?" (Luke 1:34; the expression "know" in the Greek text is a euphemism for sexual relations). Nephi likewise described Mary as a virgin (1 Nephi 11:13-20), as did Alma1 (Alma 7:10).

Latter-day Saints believe Jesus was the Only Begotten of the Father in the flesh

Latter-day Saints do believe that Jesus Christ was literally the Son of God, not the son of Joseph or even the son of the Holy Ghost. (see 2 Ne 25꞉12 and D&C 93꞉11) As Ezra Taft Benson stated,

[T]he testimonies of appointed witnesses leave no question as to the paternity of Jesus Christ. God was the Father of His fleshly tabernacle, and Mary, a mortal woman, was His mother. He is therefore the only person born who rightfully deserves the title “the Only Begotten Son of God.”[6]

The Church does not take an official position on this issue

Statements about matters about which there is no official doctrine
J. Reuben Clark
This is one of many issues about which the Church has no official position. As President J. Reuben Clark taught under assignment from the First Presidency:
Here we must have in mind—must know—that only the President of the Church, the Presiding High Priest, is sustained as Prophet, Seer, and Revelator for the Church, and he alone has the right to receive revelations for the Church, either new or amendatory, or to give authoritative interpretations of scriptures that shall be binding on the Church....
When any man, except the President of the Church, undertakes to proclaim one unsettled doctrine, as among two or more doctrines in dispute, as the settled doctrine of the Church, we may know that he is not "moved upon by the Holy Ghost," unless he is acting under the direction and by the authority of the President.
Of these things we may have a confident assurance without chance for doubt or quibbling.[7]
Harold B. Lee
Harold B. Lee was emphatic that only one person can speak for the Church:
All over the Church you're being asked this: "What does the Church think about this or that?" Have you ever heard anybody ask that question? "What does the Church think about the civil rights legislation?" "What do they think about the war?" "What do they think about drinking Coca-Cola or Sanka coffee?" Did you ever hear that? "What do they think about the Democratic Party or ticket or the Republican ticket?" Did you ever hear that? "How should we vote in this forthcoming election?" Now, with most all of those questions, if you answer them, you're going to be in trouble. Most all of them. Now, it's the smart man that will say, "There's only one man in this church that speaks for the Church, and I'm not that one man."
I think nothing could get you into deep water quicker than to answer people on these things, when they say, "What does the Church think?" and you want to be smart, so you try to answer what the Church's policy is. Well, you're not the one to make the policies for the Church. You just remember what the Apostle Paul wrote to the Corinthians. He said, "For I determined not to know any thing among you, save Jesus Christ, and him crucified" (1 Corinthians 2:2). Well now, as teachers of our youth, you're not supposed to know anything except Jesus Christ and Him crucified. On that subject you're expected to be an expert. You're expected to know your subject. You're expected to have a testimony. And in that you'll have great strength. If the President of the Church has not declared the position of the Church, then you shouldn't go shopping for the answer.[8]
First Presidency
This was recently reiterated by the First Presidency (who now approves all statements published on the Church's official website):
Not every statement made by a Church leader, past or present, necessarily constitutes doctrine. A single statement made by a single leader on a single occasion often represents a personal, though well-considered, opinion, but is not meant to be officially binding for the whole Church. With divine inspiration, the First Presidency...and the Quorum of the Twelve Apostles...counsel together to establish doctrine that is consistently proclaimed in official Church publications. This doctrine resides in the four “standard works” of scripture (the Holy Bible, the Book of Mormon, the Doctrine and Covenants and the Pearl of Great Price), official declarations and proclamations, and the Articles of Faith. Isolated statements are often taken out of context, leaving their original meaning distorted.[9]

In response to a letter "received at the office of the First Presidency of the Church of Jesus Christ of Latter-day Saints" in 1912, Charles W. Penrose of the First Presidency wrote:

Question 14: Do you believe that the President of the Church, when speaking to the Church in his official capacity is infallible?
Answer: We do not believe in the infallibility of man. When God reveals anything it is truth, and truth is infallible. No President of the Church has claimed infallibility.[10]
There is more material on official doctrine in the Church in this link.
References
Notes
  1. ↑ Church of Jesus Christ of Latter-day Saints, "Answering Media Questions About Jesus and Satan," Press release (12 December 2007). off-site
  2. ↑ M. Russell Ballard, "Building Bridges of Understanding," Ensign (June 1998): 62.off-site
  3. ↑ Lactantius, Divine Institutes 2.9. in Alexander Roberts and James Donaldson, eds. The Ante-Nicene Fathers, 10 vols. (1885; reprint, Peabody: Hendrickson, 2004), 7:52–53.
  4. ↑ "Webb is Professor of Philosophy and Religion at Wabash College in Crawfordsville, Indiana. He is a graduate of Wabash College and earned his PhD at the University of Chicago before returning to his alma mater to teach. Born in 1961 he grew up at Englewood Christian Church, an evangelical church. He joined the Disciples of Christ during He was briefly a Lutheran, and on Easter Sunday, 2007, he officially came into full communion with the Roman Catholic Church."
  5. ↑ Stephen H. Webb, "Godbodied: The Matter of the Latter-day Saints (reprint from his book Jesus Christ, Eternal God: Heavenly Flesh and the Metaphysics of Matter (Oxford University Press, 2012)," Brigham Young University Studies 50 no. 3 (2011).
  6. ↑ Ezra Taft Benson, "Five Marks of the Divinity of Jesus Christ," From a fireside address given at the University of Utah Special Events Center on 9 December 1979.
  7. ↑ J. Reuben Clark, Jr., "Church Leaders and the Scriptures," [original title "When Are the Writings or Sermons of Church Leaders Entitled to the Claim of Scripture?"] Immortality and Eternal Life: Reflections from the Writings and Messages of President J. Reuben Clark, Jr., Vol, 2, (1969-70): 221; address to Seminary and Institute Teachers, BYU (7 July 1954); reproduced in Church News (31 July 1954); also reprinted in Dialogue 12/2 (Summer 1979): 68–81.
  8. ↑ Harold B. Lee, Teachings of Harold B. Lee (Salt Lake City, Utah: Bookcraft, 1996), 445.
  9. ↑ LDS Newsroom, "Approaching Mormon Doctrine," lds.org (4 May 2007)
  10. ↑ Charles W. Penrose, "Peculiar Questions Briefly Answered," Improvement Era 15 no. 11 (September 1912).

What the Church has not taken a position on is how the conception took place, despite speculations by various early Church leaders

The canonized scriptures are silent on how the conception took place—even Nephi's detailed vision of then-future Messiah is veiled during the part where Mary conceives (1 Nephi 11:19).

Some early leaders of the Church felt free to express their beliefs on the literal nature of God's Fatherhood of Jesus' physical body

For example, Brigham Young said the following in a discourse given 8 July 1860:

"...[T]here is no act, no principle, no power belonging to the Deity that is not purely philosophical. The birth of the Saviour was as natural as are the births of our children; it was the result of natural action. He partook of flesh and blood—was begotten of his Father, as we were of our fathers." [1]

Jesus shared God's genetic inheritance without necessarily requiring a sexual act to combine that inheritance with Mary's mortal contribution

But are these types of statements official Church doctrine, required for all believing Latter-day Saints to accept? No—they were never submitted to the Church for ratification or canonization. (See General authorities' statements as scripture.)

Critics have noted that this statement, and others like it, can be read to indicate there was sexual intercourse involved in the conception of Jesus. Regardless of this speculation--which goes beyond the textual data--Brigham Young's view may be seen by some contemporary Latter-day Saints as correct in that Jesus was literally physically the Son of God, just as much as any children are "of our fathers." Modern science has discovered alternative methods of conceiving children--e.g., in vitro "test tube" babies--that don't involve sexual intercourse. Thus, though processes such as artificial insemination were unknown to Brigham and thus likely not referenced by his statements, it does not necessarily follow from a modern perspective that the conception had to come about as the result of a literal sexual union. It is certainly not outside of God's power to conceive Christ by other means, while remaining his literal father. (Put another way, Jesus shared God's genetic inheritance, if you will, without necessarily requiring a sexual act to combine that inheritance with Mary's mortal contribution).

Ezra Taft Benson taught:

He was the Only Begotten Son of our Heavenly Father in the flesh—the only child whose mortal body was begotten by our Heavenly Father. His mortal mother, Mary, was called a virgin, both before and after she gave birth. (See 1 Nephi 11:20.) [2]

Benson's emphasis is on both the literalness of Jesus' divine birth, and the fact that Mary's virginal status persisted even immediately after conceiving and bearing Jesus.

Church leaders' statements on the literal paternity of Christ were often a reaction to various ideas which are false

  • they disagreed with the tendency of conventional Christianity to deny the corporeality of God. They thus insisted that God the Father had a "natural," physical form. There was no need, in LDS theology, for a non-physical, wholly spirit God to resort to a mysterious process to conceive a Son.
  • they disagreed with efforts to "allegorize" or "spiritualize" the virgin birth; they wished it understood that Christ is the literal Son of God in a physical, "natural" sense of sharing both human and divine traits in His makeup. This can be seen to be a reaction against more "liberal" strains in Christianity that saw Jesus as the literal son of Mary and Joseph, but someone endowed with God's power at some point in His life.
  • they did not accept that the Father, Son, and Holy Ghost were of one "essence," but rather believed that they are distinct Personages. Thus, it is key to LDS theology that Jesus is the Son of the Father, not the Holy Ghost. To a creedal, trinitarian Christian, this might be a distinction without a difference; for an LDS Christian it is crucial.

Bruce R. McConkie said this about the birth of Christ:

God the Father is a perfected, glorified, holy Man, an immortal Personage. And Christ was born into the world as the literal Son of this Holy Being; he was born in the same personal, real, and literal sense that any mortal son is born to a mortal father. There is nothing figurative about his paternity; he was begotten, conceived and born in the normal and natural course of events, for he is the Son of God, and that designation means what it says. [3]

In the same volume, Elder McConkie explained his reason for his emphasis:

"Our Lord is the only mortal person ever born to a virgin, because he is the only person who ever had an immortal Father. Mary, his mother, "was carried away in the Spirit" (1 Ne. 11:13-21), was "overshadowed" by the Holy Ghost, and the conception which took place "by the power of the Holy Ghost" resulted in the bringing forth of the literal and personal Son of God the Father. (Alma 7:10; 2 Ne. 17:14; Isa. 7:14; Matt. 1:18-25; Luke 1:26-38.) Christ is not the Son of the Holy Ghost, but of the Father. (Doctrines of Salvation, vol. 1, pp. 18-20.) Modernistic teachings denying the virgin birth are utterly and completely apostate and false. [4]

Note that McConkie emphasized the literal nature of Christ's divinity, his direct descent from the Father, and the fact that the Holy Ghost was a tool, but not the source of Jesus' divine Parenthood.

Harold B. Lee was clear that the method of Jesus' conception had not been revealed, and discouraged speculation on the matter

Harold B. Lee said,

We are very much concerned that some of our Church teachers seem to be obsessed of the idea of teaching doctrine which cannot be substantiated and making comments beyond what the Lord has actually said.

You asked about the birth of the Savior. Never have I talked about sexual intercourse between Deity and the mother of the Savior. If teachers were wise in speaking of this matter about which the Lord has said but very little, they would rest their discussion on this subject with merely the words which are recorded on this subject in Luke 1:34-35: "Then said Mary unto the angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God."

Remember that the being who was brought about by [Mary's] conception was a divine personage. We need not question His method to accomplish His purposes. Perhaps we would do well to remember the words of Isaiah 55:8-9: "For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts."

Let the Lord rest His case with this declaration and wait until He sees fit to tell us more. [5]


Question: What scriptures explain the Latter-day Saint view of Jesus' divine Sonship?

Although the Bible contains numerous examples of the separate nature of the Father and the Son, there are only a few instances where all three members of the Godhead are described as separate and distinct

How do members of the Church understand the divine Sonship of Jesus Christ, and the relationship between the Father and Son, since there is only "one God"?

Although the Bible contains numerous examples of the separate nature of the Father and the Son, there are only a few instances where all three members of the Godhead are described as separate and distinct.[6] The best example is the baptism of Jesus Christ (Matt. 3:13-17; Mark 1:9-11; Luke 3:21-22; John 1:29-32). In all but John's account all three members of the Godhead are identified: the Father bearing witness "from heaven" (Matt. 3:17; Mark 1:11; Luke 3:22), the Son "coming up out of the water" (Mark 1:10), and the "Holy Ghost descending in a bodily shape like a dove" (Luke 3:22). All three members of the Godhead are clearly separate entities who, in this instance, are physically separated also.

John provides another scriptural witness that "there are three that bear record in heaven, the Father, the Word [Jesus Christ], and the Holy Ghost"

John provides another scriptural witness that "there are three that bear record in heaven, the Father, the Word [Jesus Christ], and the Holy Ghost" (1 Jn. 5:7). John adds that "these three are [actually] one,” apparently meaning one witness because they, like the witnesses of the spirit, the water, and the blood "agree in one" (1 Jn. 5:8). Bible scholars have noted that 1 Jn. 5:7 and 8 are not found in the early Greek manuscripts and may therefore be of questionable authority. Whether or not these verses are authentic, it is clear from other Bible passages that the Father and the Son are in fact separate witnesses. John himself records in John 8:17-18 and 28-29:{{{4}}} that Jesus taught: "It is written in your law that the testimony of two men is true. I am one that bear witness of myself, and the Father that sent me beareth witness of me... I do nothing of myself; but as my Father taught me, I speak these things. And he that sent me is with me: the Father hath not left me alone, for I do always those things that please him.”

Old Testament

See also: Elohim and Jehovah, Nicene creed, Trinity, and Isaiah 43-46 and "No God beside me"

Many who espouse the Triune concept point to Old Testament scriptures as proof that there is only one God (Gen. 1:1; Isa. 43:10-12; 44:6-8; 46:9) but these verses, as originally written, made no such claim. Although our King James Version (KJV) states in Genesis 1:1 that, "In the beginning God created the heavens and the earth,” the Hebrew identified Eloheim as the creator. Eloheim is the plural form of eloah (as used in Isa. 44:8) which means God or Deity. Thus eloheim literally means Gods or Deities and Genesis 1:1 could be translated: "In the beginning Gods created the heavens and the earth" (see Abraham 4꞉1). Use of "us" and "our" in Genesis 1:26 further justifies this conclusion.

Examination of the Hebrew text also helps us understand Isaiah's references (chapters 43 and 44) to one God. Isaiah 43:10-12 in the KJV reads: "Ye are my witnesses saith the Lord [Jehovah in Hebrew]... understand that I am he: beside me there was no God [Eloheim in Hebrew] formed neither shall there be after me. I even I am the Lord [Jehovah] and beside me there is no saviour.... ye are my witnesses, saith the Lord [Jehovah], that I am God [El]." Knowing that Jehovah was Jesus Christ (see 1 Cor. 10:4), we are confronted with a contradiction. Paul the apostle later taught that "there is but one God, the Father... and one Lord Jesus Christ by whom are all things..." (1 Cor. 8:6, see also 1 Tim. 2:5). If Jesus as Jehovah was saying that he was the only God then the Father could not logically also be the only God and still be separate from Jesus Christ. The Hebrew wording clarifies the meaning of these verses. The last portion of Isaiah 43:10, for example, reads: "who has formed a god or poured out an image [i.e. idol] to no profit?" (Hendrickson Interlinear Bible) Thus, the Lord is not claiming to be the only God in existence but is warning Israel not to uselessly worship false idol gods (see also Isa. 17:7-8; 42:8,17; 43:12; 44:6-18). When these chapters are read in context in the KJV, it is clear that Isaiah's reference to forming god is speaking of graven images of metal and wood. Isaiah 44:8-18 makes it unmistakably clear that the prophet is condemning idolatry and not a belief in more that one god.

Isaiah 43:12 is also clarified when examined in Hebrew. The Hebrew reads: "Ye are my witnesses saith Jehovah, I (or I AM), El (short form of Eloheim) and no other eloheim [gods}}; in this case false gods] no none are like me.” This verse actually uses three names for deity together. The contraction of Jehovah-Eloheim (translated LORD God in the KJV) is a similar, commonly found, grouping of names found in the Hebrew Old Testament. It appears that these compound name-titles were an attempt by ancient writers or scribes to refer to more than one member of the Godhead by a compound name (Articles of Faith, p. 49). Thus the Hebrew of the above verse might more accurately be rendered "Ye are our witnesses saith Jehovah and Eloheim and no other gods are like us.”

Although references to Christ's sonship are somewhat rare in the OT, they nevertheless exist

Although references to Christ's sonship are somewhat rare in the OT, they nevertheless exist. {[b||Daniel 3|25}} describes a fourth individual in Nebuchadnezzar's furnace whose form was like a "Son of God [Elah].” Proverbs 30:4 speaks of the "son" of the creator and Daniel 7:13 refers to the glorious coming of the "Son of man" (compare John 3:13 andMoses 6꞉57). Hosea 11:1 was quoted by Matthew 2:15) as a prophecy that God's "son" would be called out of Egypt and we should not forget that Isaiah's famous messianic prophecy foretold the birth of a son who would also be known by the titles "everlasting Father" and "mighty God" (Isa. 7:14; 9:16).

New Testament

Although the New Testament also speaks of the "oneness" of the Godhead (John 10:30; 17:11,21,22; 1 Cor. 8:4-6; 1 Jn. 5:7), the context of the verses generally provides the key to a correct interpretation. John, for example, quotes the Savior's reference to his own oneness with the Father but also indicates that the disciples need to be one (using the same Greek word) with himself, God, and other believers (John 6:56; 14:20; 17:11,21-22; 1 Jn. 3:24; 4:13,15). The context of many of Paul's references to oneness make it clear that he is speaking of a oneness of mind and spirit. Paul speaks, in 1 Corinthians 2:16, of having "the mind of Christ.” He likewise tells the Philippians "stand fast in one spirit with one mind striving together for the faith of the gospel" (Phil. 1:27; see also Gal. 5:22-25 and 1 Cor. 1:10). Paul also made frequent reference to a oneness of the saints (again using the same Greek word) with God and Christ as well as with other members (Rom. 8:1; 12:16; 15:6; 1 Cor. 3:16;6:17; 10:17; 12:13; 2 Cor. 5:17;6:16; Gal. 2:20; 3:28; Eph. 1:10; 3:17; Phil. 1:27; Col. 1:27; 2:10; Heb. 2:11). It is especially significant that Paul used the same verbal construction as Christ used in saying, "I and my Father are one" (John 10:30) to describe his relationship to Apollos. He wrote, "I have planted, Apollos watered; but God gave the increase.... Now he that planteth and he that watereth are one..." (1 Cor. 3:6,8). From the above cited references it should be clear that both John's and Paul's concept of "oneness" was not that of a merging of substance but was an expression of unity of purpose, mind, and heart. Modern scripture also confirms this interpretation (D&C 35꞉2; 50꞉43; 130꞉22).

Jesus Christ taught: "And now... I come to thee, Holy Father, keep through thine own name those whom thou hast given me, that they may be one [in purpose and unity] as we are." (John 17:11)

Scriptural examples

Here are some New Testament scriptural examples that illustrate the separate nature and substance of the Father and the Son:

  1. God spoke from heaven while Christ was on the earth - Matt. 3:17; 17:5; Mark 1:11; Luke 3:22; John 12:28-30
  2. God is a separate witness of Christ - John 5:36-37; 8:17-18
  3. Christ was "with" God in the beginning - John 1:1-3,10,14; 6:38; 16:28; 17:3,52; 20:21; 1 Jn. 4:14; Eph. 3:9
  4. Christ is God's Son - Mark 9:7; John 3:16; 9:35-37; 17:1; 20:17,21,31; Eph. 3:14; Heb. 1:6; 5:5
  5. Christ prayed to his Father - Matt. 6:6-9; 26:39; 27:46; Luke 23:34; John 12:27-28; 16:26; 17:10-11
  6. Christ was seen standing at the right hand of God - Mark 16:19; Luke 22:69; Acts 2:33; 7:55-56; Rom. 8:34; Eph. 1:20; Col. 3:1; Heb. 1:3; 10:12; 1 Pet. 3:22; Rev. 3:21
  7. The Father committed all judgment unto the Son - John 5:17-20,22-23; Rom. 2:16; 2 Tim. 4:1
  8. God anointed Jesus Christ - Acts 10:38; Heb. 1:9
  9. God honored, blessed and glorified Christ - Matt. 12:18; John 5:26; 12:23; 17:1,24; Acts 3:13; 5:30-31; 2 Pet. 1:17-18; Phil. 2:9
  10. Jesus was raised up by God - Acts 5:30-31; 1 Pet. 1:21
  11. God and Jesus are plural (we, our, us) - Gen. 1:26; Isa. 6:8; John 14:23; 17:11,22
  12. God "sent" Christ to atone for us - Mark 9:37; John 3:16; 5:24; 6:38; 7:28-29; 8:42; 12:44-45; 17:3-4,6-10,18,25; 20:21; 1 Jn. 4:14
  13. Christ asked men to pray to God in his name - Matt. 6:6; Col. 3:17; Heb. 7:25-26
  14. Christ spoke of his Father in heaven - Matt. 10:33; 16:15-19; John 14:12; 20:15-17.
  15. Only God knew the exact time of the end; Christ did not then know - Mark 13:32; Matt. 24:36
  16. God the Father is Christ's God - Mark 15:34; John 20:17; Eph. 1:17; 1 Pet. 1:3
  17. Christ's will and doctrine were separate from God's - Matt. 26:39-42; Luke 22:41-42; John 5:30; 7:16-17; 14:10
  18. Christ did his Father's not his own work - Luke 2:49-50; John 17:3-4
  19. Christ came in his Father's name - John 5:43
  20. Christ came from and returned to God - John 14:12; 16:27-28,30; 1 Pet. 3:21-22
  21. The Father was "greater than" the Son - John 10:29; 14:28; 1 Cor. 15:28
  22. We come to the Father only by the Son - John 14:6
  23. Christ will deliver up the kingdom to God - 1 Cor. 15:24
  24. Christ is mediator between God and men - 1 Tim. 2:5; Heb. 8:6; 9:5; 12:24


Question: Did Gordon B. Hinckley say that Latter-day Saints do not worship the biblical Jesus?

It is clear that Latter-day Saints believe in the biblical Christ—the Christ that is described in the New Testament

President Gordon B. Hinckley, responding to a question regarding whether Latter-day Saints believe in the “traditional Christ,” stated:

No I don't. The traditional Christ of whom they speak is not the Christ of whom I speak. For the Christ of whom I speak has been revealed in this the dispensation of the fullness of times. [7]

President Hinckley is referring to the concept of Christ that has developed in the centuries since the Nicene Creed was formed

President Hinckley is referring to the concept of Christ that has developed in the centuries since the Nicene Creed was formed—He is saying that we do not believe in non-Biblical creeds. This statement is quite correct: Latter-day Saints do not have some of the same beliefs about Christ that other Christian churches do. He is not saying that we do not believe in the Biblical Christ. In fact, the reason that Latter-day Saints do not accept these creeds is because they are non-Biblical. President Hinckley continued (with words usually omitted by critics):

Am I Christian? Of course I am. I believe in Christ. I talk of Christ. I pray through Christ. I'm trying to follow Him and live His gospel in my life.

Hinckley: "Believe in Jesus Christ, the Son of God, the greatest figure of time and eternity"

Consider the following words by President Hinckley:

Believe in Jesus Christ, the Son of God, the greatest figure of time and eternity. Believe that His matchless life reached back before the world was formed. Believe that He was the Creator of the earth on which we live. Believe that He was Jehovah of the Old Testament, that He was the Messiah of the New Testament, that He died and was resurrected, that He visited the western continents and taught the people here, that He ushered in this final gospel dispensation, and that He lives, the living Son of the living God, our Savior and our Redeemer. [8]

In the statement above, there is no question that President Hinckley is professing belief in the Jesus Christ of the New Testament. Critics, however, ignore clear statements such as these, and instead look to justify their claims that Latter-day Saints are not Christian by mining the quotes of church leaders for phrases which seem to support their position.

In order to strengthen their claim, critics of the Church sometimes even modify these quotes

Consider the use of President Hinckley’s quote in the critical Search for the Truth DVD. The critics have actually added a phrase to the quote:

No I don't believe in the traditional Christ. The traditional Christ of whom they speak is not the Christ of whom I speak. For the Christ of whom I speak has been revealed in this the dispensation of the Fullness of Times. [9]

President Hinckley understood how the critics would attempt to portray Latter-day Saints with regard to their belief in Christ:

As a Church we have critics, many of them. They say we do not believe in the traditional Christ of Christianity. There is some substance to what they say. Our faith, our knowledge is not based on ancient tradition, the creeds which came of a finite understanding and out of the almost infinite discussions of men trying to arrive at a definition of the risen Christ. Our faith, our knowledge comes of the witness of a prophet in this dispensation who saw before him the great God of the universe and His Beloved Son, the resurrected Lord Jesus Christ. They spoke to him. He spoke with Them. He testified openly, unequivocally, and unabashedly of that great vision. It was a vision of the Almighty and of the Redeemer of the world, glorious beyond our understanding but certain and unequivocating in the knowledge which it brought. It is out of that knowledge, rooted deep in the soil of modern revelation, that we, in the words of Nephi, “talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, and we write according to our prophecies, that [we and] our children may know to what source [we] may look for a remission of [our] sins” (2 Nephi 25꞉26). [10]

President Hinckley was quite clear in his position regarding Christ:

Are we Christians? Of course we are Christians. We believe in Christ. We worship Christ. We take upon ourselves in solemn covenant His holy name. The Church to which we belong carries His name. He is our Lord, our Savior, our Redeemer through whom came the great Atonement with salvation and eternal life. [11]


Question: Do Latter-day Saints believe that God is limited to ruling over this planet?

LDS scriptures affirm that God the Father created and rules the universe through Jesus Christ

It is claimed that the Latter-day Saint view of God is provincial or limited, with God simply being a ruler over "this planet." [12]

LDS theology sees the Father, Son and Holy Ghost united in perfect love and agreement, creating and ruling over "worlds without number." There is no effort to 'limit' them to a small sphere of influence.

LDS scriptures

LDS scriptures affirm that God the Father created and rules the universe through Jesus Christ. For example: D&C 45꞉1; D&C 76꞉24; Moses 1꞉33; Moses 2꞉1).

LDS leaders

The Latter-day Saint view of God is in no way provincial. This can be demonstrated by the frequency with which LDS apostles and leaders refer to Jesus as "Lord of the Universe," or a similar title.

Elder John Taylor (1853)

Who have we for our ruling power? Where and how did he obtain his authority? Or how did any in this Church and kingdom obtain it? It was first obtained by a revelation from the Lord of the Universe, by the opening of the heavens, by the voice of God, and by the ministering of holy angels.[13]

Brigham Young (1862)

We may read the history of the life of Christ, admire his moral and religious teachings, be impressed with awe by the description of the character and works of the Father and God of the universe, be made acquainted with the means be has devised to prepare mankind to enter his presence, but it is necessary that we should follow Christ, put, into actual practice the lessons of Christ, and obey the ordinances of Christ, to know for ourselves the saving effects they produce in mankind. A mere theory amounts to but little, while practice and obedience have to do with stern realities. In this way the ancients obtained a knowledge of the true God. "And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true; and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.(italics added)"[14]

Brigham Young (1870)

But the fact exists that the Father, the Divine Father, whom we serve, the God of the Universe, the God and Father of our Lord Jesus Christ, and the Father of our spirits, provided this sacrifice and sent his Son to die for us; and it is also a great fact that the Son came to do the will of the Father, and that he has paid the debt, in fulfilment of the Scripture which says, "He was the Lamb slain from the foundation of the world." Is it so on any other earth? On every earth. How many earths are there? I observed this morning that you may take the particles of matter composing this earth, and if they could be enumerated they would only be a beginning to the number of the creations of God; and they are continually coming into existence, and undergoing changes and passing through the same experience that we are passing through....(italics added) [15]

Elder John L. Herrick (1910)

Since the discovery of this great country, when Columbus, with those who were with him; bowed down on his knees and kissed the earth, and thanked the God of the universe for having guided and directed them to this land,--coming down through history to the great patriot and father of the country, George Washington, as well as Thomas Jefferson, Abraham Lincoln and all the great men, in fact, who had anything to do in the framing of the destinies of this new country, were men who acknowledged a living God.[16]

Elder Stephen L Richards (1931)

I prize my knowledge of the very Lord of the universe....[17]

Elder Matthew Cowley (1946)

The perverted use of man's free agency, arising as it does from a false sense of values, has brought down upon all earthly kingdoms, with crushing impact, the fears and frustrations which now beset them. The God of the universe, who "ordereth all things well," did not design, neither did he desire, that the destiny of man should be so fearful and awesome.[18]

Elder Stephen L. Richards (1947)

Where is the justification for discrimination against the other laws exacting worship and obedience to the God of the universe and proscribing idolatry, blasphemy, and desecration of the Lord's holy day?[19]

President Stephen L Richards (1952)

Here is a choir which, through the generations, has seen purpose in its work, which has striven steadfastly to advance a great cause, which has made art serve its Author, the Lord of the universe. God bless our Tabernacle Choir, from the beginning through the generations, as an emissary of art and truth in the earth.[20]

Elder Gordon B. Hinckley (1961)

...we have a duty from which none of us can shrink—to declare to the world the living reality of the God of the universe, the Father of us all; and of his Son, the Lord Jesus Christ, the Savior of the world, our Redeemer, the Author of our salvation the Prince of Peace.[21]

President Marion G. Romney (1968)

Jesus Christ, in the sense of being its Creator and Redeemer, is the Lord of the whole universe. Except for his mortal ministry accomplished on this earth, his service and relationship to other worlds and their inhabitants are the same as his service and relationship to this earth and its inhabitants. … Implicit in the scriptures is the fact that the surest, if not the only, way to understand Jesus the Lord of the universe is to obtain an understanding of his relationship to this world and its inhabitants. … I bear my own witness that these great testimonies to the fact that Jesus Christ is the Lord of the universe are true, that he is also our Savior, and that the gospel of Jesus Christ is universal—the only plan by which men ever have been or ever can be exalted.”[22]

President Boyd K. Packer (1995)

If you are reverent and prayerful and obedient, the day will come when there will be revealed to you why the God of heaven has commanded us to address him as Father, and the Lord of the Universe as Son. Then you will have discovered the Pearl of Great Price spoken of in the scriptures and willingly go and sell all that you have that you might obtain it.[23]

Elder Neal A. Maxwell (1997)

Bearer of the only salvational name, yet the Lord of the Universe lived modestly as a person “of no reputation."[24]

Elder Neal A. Maxwell (2000)

Ponder how Jesus was and is the Lord of the universe (see D&C 45꞉1; D&C 76꞉24; Moses 1꞉33; Moses 2꞉1). Yet His ministry, as we all know, was accomplished in a very tiny geographical space. His ministerial travels were very limited. Yet therein the Savior accomplished the Atonement for all of mankind! There were certainly much more prominent hills than Golgotha and much more resplendent gardens than Gethsemane. No matter; these were sufficient to host the central act of all human history![25]

Elder Neal A. Maxwell (2003)

Therefore, we as Latter-day Saints cannot regard Jesus, as some do, as merely a “great moral teacher,” though He was the greatest, or even as a “minor prophet.” He is the Lord of the universe, as well as our Redeemer![26]

Elder Neal A. Maxwell (2004)

Jesus also exemplifies meekness and humility. Though ever supernal in His achievements, Christ always, always gave the glory to the Father whether in the first, second, or now in the third estate. He was and is Lord of the universe, who under the direction of the Father created “worlds without number” (Moses 1꞉33). Yet He was willingly known as Jesus of Nazareth, the carpenter’s son. He always knew who He was! He meekly partook of history’s most bitter cup without becoming bitter.[27]

Bishop Keith B. McMullin (2005)

The more we cleave unto righteousness, the more we enjoy the protecting care of our Savior. He is the Creator and Lord of the universe. He will calm the winds and the waves. His teachings and Atonement will heal the repentant soul. He is the Messiah or Deliverer, and because of Him, each of us can be in charge of his or her personal world, even as tragedies beset us.[28]


Question: Is Jesus Christ the savior of other worlds?

Very little has been revealed on this subject

The closest we have to an authoritative statement is an inference from Doctrine and Covenants 76:

For we saw him [Jesus Christ], even on the right hand of God; and we heard [a] voice bearing record that he is the Only Begotten of the Father — that by him, and through him, and of him, the worlds are and were created, and the inhabitants thereof are begotten sons and daughters unto God. (verses 23–24.)

The generally accepted interpretation of this verse is that if Jesus is the creator of many worlds, and the inhabitants of these worlds are children of the Father (both by birth and by covenant), then Jesus must be their savior. This is probably the understanding of the majority of Latter-day Saints.

This interpretation is strengthened by a poetic version of section 76 (probably written by WW Phelps, but with input from Joseph) in which the vision is restated:

And I give a great voice bearing record from heav'n,

He's the Savior and only begotten of God;

By him, of him, and through him, the worlds were all made,

Even all that career in the heavens so broad.


Whose inhabitants, too, from the first to the last.

Are sav'd by the very same Saviour of ours;

And, of course, are begotten God's daughters and sons

By the very same truths and the very same powers. [29]

Joseph Fielding Smith speculated that Jesus Christ might be the savior of other worlds

Joseph Fielding Smith said "Perhaps this is the reason Jesus Christ was sent here instead of some other world, for in some other world they would not have crucified Him, and His presence was needed here because of the extreme wickedness of the inhabitants of this earth" (The Signs of the Times, pg. 5)

Other leaders who have taught similar ideas

Other Church leaders have echoed the same ideas, indicating that it is by far the majority position among Latter-day Saint leaders:

Lorenzo Snow

Thousands of years before He [the Savior] came upon earth, the Father had watched His course and knew that He could depend upon Him when the salvation of worlds should be at stake; and He was not disappointed.[30]

Bruce R. McConkie

"Our Lord's jurisdiction and power extend far beyond the limits of this one small earth on which we dwell. He is, under the Father, the Creator of worlds without number. (Moses 1:33.) And through the power of his atonement the inhabitants of these worlds, the revelation says, 'are begotten sons and daughters unto God' (D&C 76:24), which means that the atonement of Christ, being literally and truly infinite, applies to an infinite number of earths."[31]

Marion G. Romney

Jesus Christ, in the sense of being its Creator and Redeemer, is the Lord of the whole universe. Except for his mortal ministry accomplished on this earth, his service and relationship to other worlds and their inhabitants are the same as his service and relationship to this earth and its inhabitants....In short, Jesus Christ, through whom God created the universe, was chosen [as the Redeemer in the pre-earthly councils] to put into operation throughout the universe [God the Father]'s great plan 'to bring to pass the immortality and eternal life of man.'...All who have a true concept of Jesus Christ and who have received a witness by the spirit of his divinity are ever stirred by the records of his life. They see in all that he said and did confirmation of his universal Lordship, both as Creator and Redeemer." [32]

Russell M. Nelson

The mercy of the Atonement extends not only to an infinite number of people, but also to an infinite number of worlds created by Him.[33]

Other views

Brigham Young, on the other hand, taught that each world had its own Adam and Eve, and its own savior

Brigham Young gave a sermon in General Conference on 8 October 1854 in which he espoused a different view:

Let me open the eyes of your understanding. There has never been a time when the creations of worlds commenced. They are from eternity to eternity in their creations and redemption. After they are organized they experience the good and the evil, the light and the dark, the bitter and the sweet as you and I do. There never was a time when there were not worlds in existence as this world is, and they pass through similar changes in abiding their creation preparatory to exaltation. Worlds have always been in progress, and eternally will be.

Every world has had an Adam and an Eve, named so simply because the first man is always called Adam and the first woman, Eve. And the oldest son has always had the privilege of being ordained, appointed and called to be the heir of the family if he does not rebel against the Father, and he is the Savior of the family. Every world that has been created has been created upon the same principle. They may vary in their varieties, yet the eternity is one: it is one eternal round. [34]

Conclusion

Brigham's statement is probably where our critics are getting the idea we believe in a different savior for each world. However, Brigham's statement doesn't settle the question. In the early Utah period, there was a great deal of exploration from the pulpit of the limits of LDS belief, but these sermons were not considered final or authoritative. Such ideas play little, if any, part in present-day LDS teaching or discussion.


Worship a "different Jesus"?

Summary: It is claimed that members of the Church worship "a different Jesus" than the Jesus worshiped by Christians.

Latter-day Saints aren't Christians?

Summary: It is claimed that members of the Church of Jesus Christ of Latter-day Saints are not "Christian." A related claim is that the Church has only recently begun to portray itself as "Christian" in order to gain adherents.

Relationship to Quetzalcoatl

Summary: It is claimed that LDS scholars believe that Quetzalcoatl was Jesus Christ. However, since Quetzalcoatl's association with a "feathered serpent" constitutes "snake worship," some claim that this association is therefore inconsistent with worship of Jesus Christ.

The "Mormon" vs. the "Christian" Jesus

Summary: It is claimed that Latter-day Saints believe in a "different" Jesus that "mainstream" Christians.

Was Jesus married?

Summary: Do Latter-day Saints believe Jesus Christ was married?

One of many saviors?

Summary: It is claimed that the "Jesus of Mormonism is but one of many saviors."

Praying to

Summary: Latter-day Saints are criticized for not praying directly to Jesus Christ.

April 6th as the date of birth of Jesus Christ

Summary: Do Latter-day Saints believe Jesus was born 1830 years before the Church's organization on 6 April 1830?

Alpha and Omega

Summary: What does the term "Alpha and Omega" mean, beside the beginning and the end, when referring to the Savior? What does it mean to the restored church?

Latter-day Saints worship Jesus Christ


Jump to details:

  1. ↑ Brigham Young, "Character of God and Christ, etc.," (8 July 1860) Journal of Discourses 8:115. (See also Brigham Young, Journal of Discourses 1:238.; Brigham Young, Journal of Discourses 4:218.; Brigham Young, Journal of Discourses 11:268..
  2. ↑ Ezra Taft Benson, "Joy in Christ," Ensign (March 1986): 3. (emphasis added)off-site
  3. ↑ Bruce R. McConkie, Mormon Doctrine, 2nd edition, (Salt Lake City: Bookcraft, 1966), 742. GL direct link
  4. ↑ Bruce R. McConkie, Mormon Doctrine, 2nd edition, (Salt Lake City: Bookcraft, 1966), 822. GL direct link
  5. ↑ Harold B. Lee, Teachings of Harold B. Lee (Salt Lake City, Utah: Bookcraft, 1996), 14.
  6. ↑ This wiki article was initially based upon an entry in Michael Hickenbotham, Answering Challenging Mormon Questions: Replies to 130 Queries by Friends and Critics of the LDS Church (Horizon Publishers & Distributors, 1995) (now published by Cedar Fort Publisher: Springville, UT, 2004), 77–79, 81-83, and 107.. ISBN 0882905368. ISBN 0882907786. ISBN 0882907786. Due to the nature of a wiki project, it may have been expanded, edited, and emended since then.
  7. ↑ Gordon B. Hinckley, cited in "Crown of Gospel is Upon Our Heads," LDS Church News, (Saturday, 20 June 1998): 7.
  8. ↑ Gordon B. Hinckley, "Be Not Faithless," Ensign (Apr. 1989): 2.;See also “Words of the Prophet: My Testimony of Christ”, New Era, Apr. 2001. (emphasis added)
  9. ↑ This version of the statement is attributed to President Hinckley in the “Search for the Truth” DVD. A screenshot may be viewed here. (emphasis added)
  10. ↑ Gordon B. Hinckley, "We Look to Christ," Ensign (May 2002): 90.off-site
  11. ↑ Gordon B. Hinckley, "What Are People Asking about Us?," Ensign (Nov. 1998): 70. off-site
  12. ↑ Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 286 ( Index of claims ); Watchman Fellowship, The Watchman Expositor (Page 2)
  13. ↑ John Taylor, Journal of Discourses 1:229.
  14. ↑ Brigham Young, Journal of Discourses 9:329-330.
  15. ↑ Brigham Young, Journal of Discourses 14:71.
  16. ↑ John L. Herrick, Conference Report (April 1910), 63.
  17. ↑ Stephen L Richards, Conference Report (April 1831), 21.
  18. ↑ Matthew Cowley, Conference Report (October 1946), 103.
  19. ↑ Stephen L Richards, Conference Report (October 1947), 133.
  20. ↑ Stephen L Richards, Conference Report (April 1952), 44-45.
  21. ↑ Gordon B. Hinckley, Conference Report (October 1961), 116.
  22. ↑ Marion G. Romney, "Jesus Christ, Lord of the Universe," Improvement Era (November 1968), 46-49.
  23. ↑ Boyd K. Packer, "The Shield of Faith," Ensign (May 1995): 7.
  24. ↑ Neal A. Maxwell, ""Apply the Atoning Blood of Christ"," Ensign (November 1997): 22.
  25. ↑ Neal A. Maxwell, "Content with the Things Allotted unto Us," Ensign (May 2000): 72.
  26. ↑ Neal A. Maxwell, "The Wondrous Restoration," Ensign (Apr 2003): 30.
  27. ↑ Neal A. Maxwell, "The Precious Promise," Ensign (Apr 2004): 42.
  28. ↑ Keith B. McMullin, "Be Prepared … Be Ye Strong from Henceforth," Ensign (Nov 2005): 5.
  29. ↑ Joseph Smith, Times and Seasons 4 no. 6 (1 February 1843), 83, stanzas 19-20; emphasis added. off-site GospeLink direct off-site. Michael Hicks argued that Joseph was not the author of the poetic paraphrase in "Joseph Smith, W. W. Phelps, and the Poetic Paraphrase of 'The Vision'," Journal of Mormon History 20/2 (1994): 63–84.
  30. ↑ Lorenzo Snow, Teachings of Lorenzo Snow, compiled by Clyde J. Williams, (Salt Lake City: Bookcraft, 1984), 93. ISBN 0884945170. As cited in Tad R. Callister, The Infinite Atonement (Salt Lake City, UT: Deseret Book, 2000).
  31. ↑ Bruce R. McConkie, Mormon Doctrine, 2nd edition, (Salt Lake City: Bookcraft, 1966). GL direct link
  32. ↑ Marion G. Romney, "Jesus Christ, Lord of the Universe," Improvement Era (November 1968), 46,48. As cited in Tad R. Callister, The Infinite Atonement (Salt Lake City, UT: Deseret Book, 2000).
  33. ↑ Russell M. Nelson, "The Atonement," Ensign (November 1996): 35. As cited in Tad R. Callister, The Infinite Atonement (Salt Lake City, UT: Deseret Book, 2000).
  34. ↑ Brigham Young, "For This Is Life Eternal," in Eldon Watson (editor), Brigham Young Addresses (1982), 2:230. Brigham Young made similar statements on other occasions; for example: "There is no time when worlds have not been created and exalted; there have always been an Adam and an Eve—the first man and woman, and their oldest son is heir, and should be our Savior. We have one Father and we all are brethren." Journal of the Southern Indian Mission—Diary of Thomas D. Brown, p. 87–89; Friday, 6th Octr. 1854. "President Young said there never was any world created & peopled nor never would be but what would be redeemed by the shedding of the blood of the savior of that world." Journal of Wilford Woodruff; Ms/f/115, Church Historical Department; 12 May 1867. "All worlds have their God, their Savior, their sin, their priesthood, and can choose which they like, but beginning man rejected the priesthood by assuming to be a law unto himself—all other things abide this law." Minutes of Meetings Held in Provo City; Film/979.2/Z99/v. 2, BYU Microfilm Room; Sunday, 2 p.m. 3 October 1869.
Retrieved from "http://104.237.154.152/answers/index.php?title=Jesus_Christ/Latter-day_Saint_views_of_Jesus_Christ&oldid=154897"