This unique LDS teaching, extremely abundant in early Christian teachings, not only makes sense to me, but also instills in me a desire to become much more than I am, with a distinct knowledge that it is possible.
Do Latter-Day Saints believe that man can become a God, and if so is it blasphemy and completely unorthodox to believe in such a doctrine? As I will show, the question of orthodoxy is completely dispensation-dependent. What is considered orthodox today is not necessarily what was considered orthodox yesterday.
To look at true Mormon doctrine, one must look into the LDS volume of scriptures, what is in common LDS lesson material, and what the church leaders teach on a regular basis. Any more than this is only speculation, whether from past church leaders or critics. However, we can, from this perspective, indeed claim that the LDS do believe in the deification of man, but mainly from the first source, and even then more from the Bible than any other distinct LDS scripture.
But what exactly it means to become a God is far too often based on assumption and speculation, both by the LDS and critics alike. I do not ever remember this topic being brought up in church services. It is something we do not know much about. However, I believe that to better understand this doctrine is to understand exactly what is at the very heart of being a follower of Christ and is thus important enough to discuss rather than be scoffed at or tossed aside.
Critics of the Church of Jesus Christ of Latter-Day-Saints hastily make this doctrine seem peculiar, selfish, and cultish. Words such as becoming, “Gods on another planet,” “they will enjoy the eternal pleasure of celestial sex,” and ”raise themselves to the level of God and no longer worship Him,” are all words of the critics that are foreign to Latter-Day-Saints. Ed Decker’s book, The God Makers, throws hundreds of claims such as this to be the divergent beliefs of the LDS church exclusively. The title itself is very telling, like a slap in the face to the LDS as was its obvious intent. It is full of disrespectful, derogatory, demeaning language. It is not at all a scholarly book, but instead goes far beyond its given title, filled with words calculated to alarm others and give offense to Latter-Day-Saints—an obvious attempt to poison the well. The details of this book are addressed in the rebuttal book, The Truth About The God Makers, therefore it is not these issues that are addressed here, but only those around this specific doctrine. We will explore the pertinent issues to get to the truth. We will do this through scripture, as well as through examination of the very existence of the Christian orthodox view of this belief through the ages—especially from the writings of the very early followers of Jesus himself as we have done before.
As I mentioned, this doctrine is plentiful in the scriptures.
“The Spirit itself beareth witness with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.” (Romans 8:14-18)
"Be ye therefore perfect, even as your Father which is in heaven is perfect." (Matthew 5:48)
"For I [am] the LORD that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I [am] holy." (Leviticus 11:45)
"Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know that, when he shall appear, we shall be like him; for we shall see him as he is." (1 John 3:2)
"Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater [works] than these shall he do; because I go unto my Father." (John 14:12)
"God standeth in the congregation of the mighty; he judgeth among the gods....I have said, Ye are gods; and all of you are children of the most High." Psalms (82:1,6)
With these and other glaring scriptures, as well as a multitude of early Christian evidence, some evangelicals have even called for a resurgence in this belief of theosis. See, for example:
"The Greatest Possible Blessing: Calvin and Deification"
Luther and Theosis
Theosis among some Anglicans
For an Evangelical Theosis: A Historical Theology of Theosis in Athanasius’s De Incarnatione VerbiDei
One thing that saints like Athanasius, Augustine, Anselm, and Aquinas all have in common is that they asserted that humans can become God. This idea is also reflected in the Catechism of the Catholic Church: “The Son of God became man so that we might become God” (CCC 460). Both Saints Irenaeus in the West and Maximus in the East made similar assertions—in fact, they are who the Catechism cites. But today, Catholics and others assert this only means that humans can somehow merely partake of the divine nature of God without becoming one. They claim this in part to satisfy the notion that there is only one God.
But there are still many critics of the Church that continue to claim the LDS religion is blasphemous and even Satanic because we think we can become like god. They use Isaiah 14:12-14 in an attempt to show that wanting to be like God is satanic.
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. (Isaiah 14:12-14)
Obviously, the LDS interpret this scripture a bit differently than the critics. It hints at a pre-Earth life (which goes unexplained) in which Lucifer actually attempts to take over God Himself. We do not want to be like Lucifer, but strive to follow God and His Son Jesus Christ. When the critics make these claims, they never explain what LDS doctrine really is. Instead, they give a perverted version of LDS doctrine that Latter-day Saints don't even recognize. We absolutely do not believe that we will ever be independent of God or no longer subject to Him. This scripture speaks of Lucifer, who truly did want to take over God’s position. God will always be our God. We do not believe that we will take away His glory, but we only add to it by following Christ. Much the same as a successful child adds to the glory of the parents.
Latter-day Saints believe that God is literally the Father of our spirits. We believe we lived in a pre-existence with Him. This pre-existence is another subject, but it should be understood we believe this, so that we can understand that God, in being our Heavenly Father, is not symbolic or figurative—He is our literal Father.
The Bible also tells us that God is the father of our spirits. "Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?" (Hebrews 12:9). More than this, the Bible tells us we are the offspring of our Heavenly Father. "For in him we live, and move, and have our being; as certain also of your own poets have said, for we are also His offspring" (Acts 17:28). Our physical bodies are the offspring of our mortal parents, and God is the Father of our spirits. Therefore, our spirits are the offspring of God in the very same sense that our bodies are the offspring of our earthly parents. The book of Acts goes on to tell us that since we are the offspring of God, God must be some type of being which we are similar to, not some unknown being or inanimate object. "Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device." (Acts 17:29)
When the Bible tells us of our creation, we are told we were created in the image of God. If God is literally the Father of our spirits, making us offspring of Him, then we could be called gods ourselves. In fact, the Bible makes this very declaration. "I have said, ye are gods; and all of you are children of the most High". (Psalms 82:6) Jesus Christ Himself quoted this scripture with the same intent of meaning in mind, "Jesus answered them, Is it not written in your law, I said, Ye are gods”? For an in depth discussion of this scripture, go to this site.
Notice that Christ pointed out that Psalm 82:6 was not a mistake, for He added the phrase "and the scripture cannot be broken" right after it, stressing that it was a fact and that its meaning could not be argued away.
Even though we can be called gods, we are not on the same level as God the Father. We are like Him in that we have potential. In other words, being his children, we are in essence gods in embryo, not equal to Him. In order to reach that potential, there is a transformation that we must go through. We cannot go through this transformation without Jesus Christ.
The Bible also tells us that we can be "one" in the very same sense that Christ and His Father are "one." Now, if God the Father is God, and Jesus Christ is God, and we can be one with them, then we at least have the potential to be one with a god. Glory and perfection are two attributes that make a God. Christ, when He prayed to His Father, prayed for this very thing for us, that we might receive glory, and be perfect "even as we."
Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one, as thou, father art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. (John 17:20-23)
To what extent is this glory that we have the opportunity to obtain? The Bible is quite clear that it is the fullness of God that we might have. "And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of God." (Ephesians 3:19) But does this "fullness" really have anything to do with the very nature of being a god? It most certainly does. "According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust." (2 Peter 1:3-4)
The Bible continues to explain that as children, we have the opportunity to inherit everything the Father has. "He that overcometh shall inherit all things; and I will be his God, and he shall be my son." (Rev. 21:7) The Bible clarifies this inheritance. It tells us that we will inherit the very same thing that Jesus Christ inherits from the Father. "The Spirit itself beareth witness with our spirit, that we are the children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." (Romans 8:14-18) In fact, the Bible tells us that we may have thrones just like the Son and the Father. "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." (Rev. 3:21)
Besides the nature and characteristics of godhood, we are told that our bodies will be just like God’s body. "Who shall change our vile body, that it may be fashioned like unto His glorious body, according to the working whereby he is able even to subdue all things unto himself." (Phil. 3:21) Though we may not fully understand this, it will become apparent when Christ returns for the second coming. "Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like Him; for we shall see him as he is." (1 John 3:2)
No true Christian would deny that God is perfect. We have been commanded to be like Him in this respect as well. "Be ye therefore perfect, even as your Father which is in heaven is perfect" (Matt. 5:48).
In conclusion, the Bible teaches us the following truths:
- We were created in the image of God
- God is the father of our spirits
- We are the offspring of God
- Christ calls us gods
- Man has become as God
- We will inherit all things
- We will be co-heirs with Christ of all things
- We will have glory
- We will have thrones
- We will be filled with the fullness of God
- We will be partakers of the divine nature of God
- We will be one with God
- We shall be like Him
- Our bodies will be fashioned like His glorious body
- We can gain perfection
It is formulated tradition that teaches these scriptures are not really what they seem to be. It is the councils of men that teach these things are not true; it is the Christian Creeds that teach these things must not be true. It is the Holy Bible that teaches these things are true.
Just a quick note about Polytheism, which is a misunderstood extension of this doctrine. It is a problematic thought to many that if man can become a God, it must follow that there are many Gods. When the Bible was translated into English, the translators took out the word Elohim (male plural God) more than 2,500 times and replaced it with God, Lord, or Jehovah. This was simply a predisposition of the translators.
While there are many Biblical scriptures which still validate the plurality of Gods, I believe the way it applies to us is simply taught in 1 Cor 8:5, 6 and I will concentrate on this: “For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many). But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.” In the Bible there are Gods and there are gods. The uncapitalized god refers to those that are not our one and only God, such as angels, or even man.
In an effort to reduce disputation as to the translation of this scripture we shall also use the NRSV, “Indeed, even though there may be so-called gods in heaven or on earth—as in fact there are many gods and many lords—yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.”
Paul is here combating the worshiping of idols, of which there were many. Then he briefly gives us a glimpse into the mysteries of heaven as he says parenthetically, yes there are many Gods, but then goes on to explain, but as far as we are concerned there is only one God over us, and only one Lord, Jesus Christ.
The obvious attack of this translation is that Paul is here speaking of idol gods throughout. This however is simply inadequate to explain the language of the verse. As Richard Hopkins explains in Biblical Mormonism, “Paul may have been referring to idols when he said, ‘there be that are called gods,… in earth,’ though more likely he had in mind such instances as Moses being called a ‘god’ to Pharaoh (Ex 7:1). Heaven has also called them “gods, to whom the word of god came” (see John 10:34-35 and Ps. 82.6). But it is entirely unlikely that idols have ever been “called gods… in heaven. The most startling aspect of Paul’s language in verse 5 is his parenthetical statement that “there be gods many, and lords many.” This is a positive indication of the actual existence of many gods and many lords that cannot be ignored. Paul did not say, “there be false gods many and false lords many.” He said there actually are many “gods” and many “lords.”
If this were not the clear meaning of his remarks, it would have been entirely unnecessary for him to state at the beginning of the next verse, “But to us there is but one God.” He would certainly have left the italicized words out if he had not just verified the actual existence of many gods and lords in the universe. Paul’s attitude toward idols is clearly indicated in verse 4—they are nothing. If Paul were talking about idols in verse 5, there would have been no need to personalize the statement in verse 6 with the words “to us.” He could have ended his comments with the simple affirmation that ‘there is but one God!” Instead, having digressed into a deep subject, giving men a short but profound look at the universe, it was necessary to restore proper perspective with the phrase “to us there is but one God,” thus confirming the composite unity with all who are thus designated.”
Now lets look a little at how this doctrine of deification can be found in history.
“And the Word Himself now speaks to you plainly, putting to shame your unbelief, yes, I say, the Word of God speaks, having become man, in order that such as you may learn from man how it is even possible for man to become a god.” (Clement of Alexandria, d. ca. A.D. 215)
Saint Irenaeus (who died about AD 202) wrote, "We were not made gods at our beginning, but first we were made men, then, in the end, gods" (Against Heresies, book IV chapter 38). He also wrote, “If the Word became a man, it was so men may become gods.”
What makes this all most interesting is that this doctrine of deification was taught by both heterodox and orthodox Christians alike, with little variation of wording between the various groups before the fourth century. Further, the doctrine was so geographically widespread through the Church at such an early date that it stands to reason that the doctrine had to have been advanced very early in Christian history, and accepted by Christians throughout the farthest reaches of the Church. The doctrine is found in the writings of fathers in regions from what is now known as Lyons, France, to Carthage, a city in Africa.
It is even found in writings of the fathers throughout the first eight centuries of Christian history. Although there were some necessary alterations of meaning in order to stay congruent with other developing doctrines such as the Trinity—a doctrine with which the doctrine of deification became increasingly incompatible until it was discarded for a time by the Western Church and further redefined and/or discarded by certain of the Churches of the East. Oh, the tangled webs we weave!
The most important teachings relative to the doctrine appear to emerge fully developed from within or shortly after the time of John's mortal ministry. These persons involved with the close disciples of John and other early Christian writers were among the first recorded Christian examples of this doctrine. The doctrine spread quickly throughout the Church at a very early date. It is also of much interest that the doctrine of deification did not seem to have gone through the development process and series of councils that such doctrines as the Trinity did. Every early writer who had anything in-depth to say about the subject of salvation mentioned some aspect of the doctrine of the deification of man as well.
One thing is certain: the doctrine of deification was quite similar to the LDS with respect to the nature of man went hand in hand with the doctrinal structure of historic Christianity.
Some examples of the doctrine from the heterodox position are found in such texts as the Nag Hammadi Library, a collection of Gnostic writings originating from the first to the third centuries. From one of these writings we read that:
The divine Word is God, he who bears patiently with man always. He wished to produce humility in the exalted. He (Christ) who has exalted man became like God, not in order that he might bring God down to man, but that man might become like God.
Similar teachings can be found in the Gospel of Philip and in other of the Nag Hammadi texts as well. For Irenaeus, there was no fear in claiming that, "our Lord Jesus Christ, who did through his transcendent love, become what we are, that He might bring us to be even what He is Himself." It is clear from the context of his own writings, some of which will be covered later, that he intended to indicate that we would attain to that which Christ was understood to be at that time by Irenaeus.
Hippolytus was quick to add that God was not diminished in any way by doing this, "having made thee even God unto His glory." Earlier, Justin the Martyr, sometime between 130 and 150 CE, also seems to have been familiar with the doctrine. Of interest to us is the manner in which he interprets Psalm 81:1, 6-7 (equivalent to our Psalm 82:1, 6-7). It is the same manner in which Latter-day Saints and the early fathers almost unanimously use the text. Justin, in the process of proving that Christ is called God in the Old Testament, writes:
'God standeth in the congregation of gods; He judgeth among the gods...I said, Ye are gods, and are all children of the Most High'...let the interpretation of the Psalm be held just as you wish, yet thereby it is demonstrated that all men are deemed worthy of becoming "gods," and of having power to become sons of the Highest.
In an earlier writing, Justin also maintained: "And we have learned that those only are deified who have lived near to God in holiness and virtue." Time and again, we find the fathers citing the equivalent to our Psalm 82 as one of the starting points for discussion on the doctrine of deification.
Clement also taught very clearly the doctrine of deification. Far more interesting to us is that many of his words have close parallels with many of Joseph Smith's thoughts in his sermons dealing with the doctrine of eternal progression. His writings also appear to contain more references to this doctrine and a more comprehensive description of the system of scripture describing it. For example he corroborates our interpretation of 1 Cor 8: 5, 6 that we examined above of ”lords many and gods many" in heaven. He interpolates scripture with the effect of explaining and enhancing this doctrine more than any other early Christian writer. This is a significant fact that offended the predisposed editors of his translated works in the Ante-Nicene Fathers series.
On a side note, Clement, in his section on degrees of glory in heaven mentions three abodes or dwelling places which are designated and appointed for those who would be saved according to their worth as believers. The third or highest of these chosen abodes is reserved as an inheritance for those alone who would "attain to 'a perfect man'" and are brought to the "just inheritance of the lords and gods." These three degrees of glory is yet another doctrine taught by Joseph Smith, criticized to this day, yet clearly taught early on in Christianity.
Concerning the creation of man and his potential future, Hippolytus taught:
“For if He had willed to make thee a god, He could have done so. Thou hast the example of the Logos. But if thou art desirous of also becoming a god, obey Him that has created thee, and resist not now, in order that, being found faithful in that which is small, you may be enabled to have entrusted to you also that which is great. “
From a simplistic viewpoint, one might ask, what are we going to be doing in heaven forever? I have not heard a good answer to this from any other religion. The answer is usually simply, “praising God.” This is fine, but if there is any possibility that we are given the opportunity to progress whatsoever, and we have forever to do it, does not reason itself tell you that we can eventually become perfect—even like God?
The doctrine of deification still has remnants taught in various forms with some modification among the Eastern Orthodox and has been part of Roman Catholicism since Vatican II, although this is not quite as well known. For instance, item number 460 of the Catechism adopted at the Vatican II Council reads:
“The Word became flesh to make us "partakers of the divine nature:" "For this is why the Word became man, and the Son of God became the Son of man: so that man, by entering into communion with the Word and thus receiving divine sonship, might become a son of God." "For the Son of God became man so that we might become God." "The only-begotten Son of God, wanting to make us sharers in his divinity, assumed our nature, so that he, made man, might make men gods."
It is of further interest to read from a book entitled Partakers of Divine Nature. The introduction of this book, which is essentially a how-to book on achieving theosis or becoming a god, reads in part:
“As human beings we each have this one, unique calling, to achieve Theosis.” In other words, we are each destined to become a god; to be like God Himself, to be united with him.
Shifting gears a little bit here, as I mentioned earlier, to extrapolate exactly what it means to be like God can only be speculation—unless it is directly from Him. There are some snippets that we can use to get just a glimpse of what we are destined for.
Shifting gears a little bit here, as I mentioned earlier, to extrapolate exactly what it means to be like God can only be speculation—unless it is directly from Him. There are some snippets that we can use to get just a glimpse of what we are destined for.
What better place to start than Genesis? After Adam partakes of the fruit of the tree
of knowledge of good and evil, God declares, “Behold, the man is become as one
of us, to know good and evil”. (Genesis
3: 22) This declaration, out of the
mouth of God, states that Adam has become as a God—and how?—through his
newfound knowledge.
Again, in Abraham 3: 19 we read, “These two facts exist,
that there are two spirits, one being more intelligent than the other; there
shall be another more intelligent than they; I am the Lord thy God, I am more
intelligent than they all.” As Terryl
Givens comments on this scripture, “By clear implication, a central component
in the ongoing process by which humans participate in the divine nature is the
steady progress through eons of time in the acquisition of knowledge.”
The prophet Joseph Smith gave us some interesting gems in
this area as well when he said that the key to being placed beyond the powers
of all ones’s enemies is knowledge. He
also said, “The principle of knowledge is the principle of salvation.”
James E. Talmage expanded on this a bit when he stated, “Man
may advance by effort and by obedience to higher and yet higher laws as he may
learn them through the eternities to come, until he attains the rank and status
of Godship.”
Finally, in D&C 93: 36 we read, “The glory of God is
intelligence, or, in other words, light and truth.”
I do not want to comment much on these truths so as to not
take away from them, but I think we can clearly see that the ability to
increase in knowledge is one attribute of being a God.
Further, as we read the words of those who have known God
the most, we can learn better the attributes of a God. As I mentioned earlier, Job and also Enoch
were puzzled when they witnessed God weeping.
When Enoch queried for understanding we are told the following, “And it
came to pass that the Lord spake unto Enoch, and told Enoch all the doings of
the children of men; wherefore Enoch, knew,
and looked upon their wickedness, and their misery, and wept and stretched
forth his arms, and his heart swelled wide as eternity; and his bowels yearned;
and all eternity shook.” In this passage
we learn that Enoch gained the same knowledge as God in this matter, and when
he did so, he experiences his own moment of godly compassion and empathy. Again, borrowing the thoughts of Terryl
Givens on this passage, “Godliness turns out to be more about infinite empathy
than infinite power.”
Here I have to throw in one of my favorite scriptures that I
think gives a little hint in the direction we are going. “Let thy bowels also be full of charity
towards all men, and to the household of faith, and let virtue garnish thy
thoughts unceasingly; then shall thy confidence wax strong in the presence of
God; and the doctrine of the priesthood shall distill upon thy soul as the dews
from heaven. The Holy Ghost shall be thy
constant companion, and thy scepter an unchanging scepter of righteousness and
truth; and thy dominion shall be an everlasting dominion, and without compulsory
means it shall flow unto thee forever and ever.” (D&C 121: 45, 46) There are several things we can expand on
here, but I want to emphasize words that may be easily overlooked—“without
compulsory means.” To me this is saying
that God does not ever force anyone or anything to obey Him. It is out of pure everlasting love for Him,
not that they are being forced, that even the elements obey His every word.
Personally, I believe that charity is a huge part in all
this. In 1 Corinthians 13: 3 we learn,
“though I bestow all my goods to feed the poor, and though I give my body to be
burned, and have not charity, it profiteth me nothing.” Further we learn here that charity: Suffereth long, is kind, envieth not is not
puffed up, thinketh no evil, and endureth all things. Finally in verse 13, “And now abideth faith,
hope, charity, these three; but the greatest is charity.”
One commentary from James E. Talmage on this I think sums it
all up and makes it simple at the same time,
“The work of becoming god is indistinguishable from the work of simply
being a good Christian.”
Although the doctrine of deification of man is not often taught in everyday LDS meetinghouses, it is strongly implied in the Temple ceremony. There is good reason for this. Jesus himself held back some doctrines from His followers and explains, “I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able.” (1 Cor 3:2) The fact that there is a good amount of resistance to this doctrine bears out the fact that many are, “not able to bear it.” Thus it only makes sense to be sparing in communicating this marvelous doctrine.
There is much more that can be said on this subject. Suffice it to say that the concepts conducive to belief in the doctrine of deification are found throughout the Greek New Testament text. Notwithstanding the fact that, at this time we do not have all the specifics of how exactly this doctrine will play out in the eternities, it is my hope that Latter-day Saints, investigators and others may come to understand that this doctrine is not one to be ashamed of. We should rejoice in the doctrine and take time to ponder the great and precious promises that the Father has in store for us, being eternally grateful that he desires to share with us this great glory and honor that he now possesses.
For an official LDS comment on this subject, go to
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