Do we worship God or Jesus in the LDS?

The question of who we worship in the LDS faith reveals a fundamental departure from the singular worship of Elohim taught in the Tanakh and affirmed by Yeshua. ReProof.AI exposes these doctrinal fault lines.

Quick Answer

Do we worship God or Jesus in the LDS faith? Quick Answer Quick Answer: The LDS faith teaches worship of God the Father, but its unique theological framework, including the concept of exalted men becoming gods and the worship of a separate Jesus, may be seen by some as deviating from the singular, undivided worship…

Do we worship God or Jesus in the LDS faith?

Quick Answer

Quick Answer: The LDS faith teaches worship of God the Father, but its unique theological framework, including the concept of exalted men becoming gods and the worship of a separate Jesus, may be seen by some as deviating from the singular, undivided worship of the one Elohim (YHWH) as taught in the Tanakh and affirmed by Yeshua.

The Scholarly Case: Unifying the Godhead in Hebraic Thought

The foundational declaration of Hebraic faith, the Shema, clearly states: "Hear, O Israel: The LORD our God, the LORD is One" (Deuteronomy 6:4 BSB). This declaration of absolute monotheism is not merely a statement of numerical singularity but of unique, indivisible essence. YHWH declares, "I am the first and I am the last, and there is no God but Me" (Isaiah 44:6 BSB). "To whom will you liken Me, or who is My equal?" asks the Holy One (Isaiah 40:25 BSB). This is the God of Abraham, Isaac, and Jacob, the God Yeshua Himself worshipped and taught His disciples to worship. Yeshua, in His high priestly prayer, explicitly defines eternal life as knowing "You, the only true God, and Jesus Christ, whom You have sent" (John 17:3 BSB). He clearly distinguishes between the "only true God" (the Father) and Himself as the sent Messiah. However, Hebraic monotheism does not preclude a complex understanding of Elohim's nature. The Tanakh itself suggests a compound unity within the divine. In Genesis 1:26 (BSB), Elohim declares, "Let Us make man in Our image, after Our likeness." This "Us" is not a counsel of other gods, but an internal divine plurality, consistent with the Hebrew concept of echad (one) as seen in "one flesh" (Genesis 2:24 BSB) or "one cluster" of grapes (Numbers 13:23 BSB). This concept of internal divine plurality is further illuminated in ancient Jewish texts. The "Angel of YHWH" (Malakh YHWH) frequently appears in the Tanakh, speaking as YHWH Himself, yet distinct from Him (e.g., Genesis 16:7-13 BSB; Exodus 3:2-6 BSB). This figure is not a created angel but a manifestation of YHWH. Rabbinic literature, particularly the Targumim, offers insights into this. Targum Onkelos, for instance, often renders "YHWH" as "Memra d'YHWH" (the Word of YHWH) when describing divine interaction with creation, positing a hypostasis of God's active presence. This "Word" is an agent of creation in Targum Onkelos on Genesis 1:1, consistent with John 1:1 (BSB): "In the beginning was the Word, and the Word was with God, and the Word was God." Furthermore, the concept of "Two Powers in Heaven" was a recognized, albeit debated, theological discussion in Second Temple Judaism and early rabbinic thought (b. Sanhedrin 38b; b. Chagigah 14a). This acknowledged the possibility of a primary divine figure and a secondary, yet divine, figure through whom YHWH operates, without necessarily compromising monotheism. This framework can provide a Hebraic understanding for Yeshua's divine identity as the Son, the Messiah, the Word made flesh, who is "the image of the invisible God, the firstborn over all creation" (Colossians 1:15 BSB). He is one with the Father in purpose and essence ("I and the Father are one," John 10:30 BSB), yet distinct in role, sent by the Father. Therefore, the original Hebraic-Messianic faith teaches the worship of the one, unique Elohim, YHWH, who reveals Himself in a complex, unified manner, which includes through His Son, Yeshua the Messiah. Yeshua directs worship to the Father, while acknowledging His own divine nature as the Father's unique Son and agent. This is understood by some to be distinct from a system where multiple, distinct gods are worshipped or where humans can ascend to godhood.

Adversary Teardown: LDS.org's Polytheistic Drift

The Church of Jesus Christ of Latter-day Saints (LDS) presents a theological framework that, despite claims of monotheism, is viewed by some as diverging from the Hebraic understanding of the one God. While their official website, lds.org, states, "We worship God the Eternal Father," their doctrine of godhood, as established by Joseph Smith Jr. and Brigham Young, introduces a concept of deities and an eternal progression that some consider antithetical to the Shema. The perceived break from traditional monotheism is evident in Joseph Smith Jr.'s teachings, particularly his King Follett discourse (1844), where he is reported to have declared, "As man is, God once was; as God is, man may be." This doctrine, known as eternal progression or exaltation, suggests that God the Father was once a man on another planet who progressed to godhood. It also teaches that faithful Latter-day Saints may become gods and goddesses themselves, presiding over their own worlds. This is considered by some to be a direct contradiction to Isaiah 43:10 (BSB): "Before Me no god was formed, and after Me none will come." YHWH declares His eternal, uncreated uniqueness. Joseph Smith's "First Vision" account, solidified around 1838 (History 1:17), describes seeing two distinct personages: God the Father and Jesus Christ, appearing as separate, corporeal beings. This visual separation is interpreted by some as reinforcing the idea of distinct, glorified men rather than the unified, spiritual essence of Elohim. While the Book of Mormon, published in 1830, initially contained more traditional monotheistic statements (e.g., Alma 11:26-29, where Amulek states, "there is but one God"), later revelations and teachings by Smith and his successor, Brigham Young, developed a more pluralistic view. Brigham Young, who led the LDS Church to Utah in 1847, further developed these doctrines. He is reported to have introduced the Adam-God doctrine in 1852, teaching that Adam was "our Father and our God, and the only God with whom we have to do" (Brigham Young, Journal of Discourses, Vol. 1, p. 50). This teaching, though later disavowed by the mainstream LDS Church, illustrates the evolving nature of their concept of God, which some see as moving beyond the biblical YHWH. The LDS concept of a Heavenly Mother and the idea of spirit children born to celestial parents further shapes their understanding of divine unity. This is seen by some as a distinct departure from the Hebraic understanding of Elohim as the sole, uncreated, and ultimate source of all being, who has no beginning or end. Furthermore, the Book of Mormon contains elements that some scholars identify as anachronisms, which may raise questions about its claim as an ancient record, thereby impacting perceptions of its divine origin and theological insights. Scholars such as Michael Coe, in "Mormons & Archaeology: An Outside View" (Dialogue, 1973), have highlighted the reported lack of archaeological evidence for pre-Columbian horses, chariots, steel swords, wheat, barley, and silk in Mesoamerica, which are featured in the Book of Mormon. John Sorenson's apologetic attempts in "An Ancient American Setting for the Book of Mormon" (1985) have been met with rebuttals by critics such as Brent Metcalfe and Dan Vogel, who discuss historical discrepancies in the Book of Mormon. The claim of Lamanites being of Hebrew origin is also debated in light of some genetic studies, with Simon Southerton's "Losing a Lost Tribe" (2004) presenting arguments that mtDNA points to Asian, rather than exclusively Semitic, origins for some indigenous American populations. These historical and scientific discussions contribute to ongoing scholarly debate regarding the Book of Mormon's categorization as an ancient scripture versus a 19th-century text, which can influence how its theological claims are viewed.

Counter-Arguments Anticipated

Objection 1: The Tanakh uses plural pronouns for God, like "Let Us make man" (Genesis 1:26), implying a plurality consistent with LDS teachings.

Rebuttal: The plural pronouns in Genesis 1:26 (BSB) reflect an internal, compound unity (echad) within the one Elohim, not a council of separate, independent gods as in LDS theology. As noted by classical rabbinic commentators and affirmed by Hebraic-Messianic theology, this is consistent with the "Angel of YHWH" passages and the "Two Powers in Heaven" discussions in the Talmud (b. Sanhedrin 38b). This understanding points to the complexity of the singular YHWH, rather than necessarily to multiple distinct deities who have evolved from humanity. YHWH explicitly states, "Before Me no god was formed, and after Me none will come" (Isaiah 43:10 BSB), which can be seen as contradicting the LDS doctrine of eternal progression to godhood.

Objection 2: Joseph Smith's First Vision reveals the Father and the Son as distinct personages, clarifying the nature of God.

Rebuttal: Joseph Smith's 1838 account of the First Vision, where he sees two distinct, corporeal beings, is considered by some to be different from earlier versions of his own vision (e.g., the 1832 account, which describes only one divine personage) and introduces a concept of divinity that some argue clashes with the spiritual nature of Elohim taught in the Tanakh and Brit Chadashah. Yeshua teaches, "God is Spirit" (John 4:24 WEB). While Yeshua took on a physical body, the Father is often presented as unseeable and spiritual (John 1:18; 1 Timothy 1:17). The vision's content, which depicts two distinct, glorified men, aligns with certain interpretations of later polytheistic tendencies within LDS theology rather than the unified, spiritual monotheism often emphasized in the Bible.

Objection 3: The Book of Mormon serves as another testament of Jesus Christ, complementing the Bible and providing a clearer understanding of God.

Rebuttal: The Book of Mormon's claims to divine authority have been met with various scholarly criticisms regarding anachronisms and archaeological inconsistencies, as discussed by scholars like Michael Coe ("Mormons & Archaeology: An Outside View," Dialogue 1973). Furthermore, its theological narrative introduces doctrines, such as eternal progression to godhood, that some argue contradict the exclusive monotheism of the Tanakh and the teachings of Yeshua. The Tanakh itself warns against adding to or taking away from God's word (Deuteronomy 4:2; Proverbs 30:6), establishing what many consider a closed canon with Malachi as the final prophetic voice before the Messiah. The Book of Mormon, therefore, is viewed by many as not being a valid "stick of Joseph" or a complementary scripture without potentially undermining the integrity and finality of what they see as God's revelation.

Position Lock

Position Lock: The Hebraic-Messianic faith affirms the worship of the one, unique Elohim (YHWH), as declared in the Shema (Deuteronomy 6:4), understanding Yeshua the Messiah as the divine Son and agent of this one God, not a separate deity or one among many. The LDS concept of multiple gods and eternal progression is understood by some as fundamentally deviating from this foundational monotheism.