God Is A Spirit - Oh Really!

It is widely believed by other Christians that God is a spirit essence without shape for form that fills the immensity of space and is everywhere present. This doctrine, which has very little scriptural support, was devised by councils in the early days of apostasy following the death of the apostles and prophets. Most protestant scholars today refuse to base any doctrine on only one scripture, but this is apparently what most of Christianity has done. One passage of the Gospel of John in the King Games Bible is cited in support of this doctrine. It states "God is a Spirit: and they that worship him must worship him in spirit of truth". [John 4:24] The fact is that this verse has been mistranslated. This passage should read: "They hour cometh, and now is, when the true worshipper shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. For unto such hath God promised his Spirit. And they who worship him, must worship in spirit of truth". [JST John 4:24-26]

Eugene Seaich has pointed out that:

The original Greek says only that "God is spirit" (pneumae ho theos), i.e. spiritual in nature, the noun being anathrous (without the definite article). As Raymond E. Brown - undoubtedly the world's leading scholarly authority on John's Gospel - explains, "This is not an essential definition of God, but a description of God's dealings with men, it means that God is spirit toward men because he gives the spirit (xiv 16) which begets them anew". [Anchor Bible, John, p. 172] There are in fact two other such descriptions in John's writing, "God is light" [1 John 1:5], and "God is love" [1 John 4:8], though no one has argued that God is a light or a species of love!. In short, one must worship the Father through the Spirit which he has given to the Church [John 14:16], there being no hint of suggestion that he is himself "a spirit" [Eugene Seaich, Ancient Texts and Mormonism, p. 26]

The Greek word "pneuma" which is translated as spirit in John 4:24 also means "life" or "breath". The King James Version of Revelation 13:15, for example renders the word "pneuma" as life. Thus "God is life" or "God is breath of life" are alternative translations of this verse. John 6:63 also uses the Breath word "pneuma": the words that I speak unto you a, they are [pneuma]" Although most version render this as "spirit" the following phrase "and they are life" clarifies the meaning as does the context. [see John 4:10, 14; 6:35, 40, 47-48, 51] Words are not "spirit" in the sense we normally think of spirit, but are a spiritual source of eternal life when believed. In the same way, God is not "a spirit" but a spiritual source of eternal life to those who worship him in spirit and truth. To believe otherwise is to believe the absurd notion that we must in some way leave our bodies to worship him since "they that worship him must in some way leave our bodies to worship him in spirit". [John 4:24]

Some has also cited Alma 22:9-10 as proof that God is a spirit, but as with John 4:24 the context does not justify this meaning. This verses speak of God as the "Great Spirit", which was apparently a title for God among the Lamanites. Aaron, who know that a lesson on the nature of God could come later, was merely using a term for deity that the King of the Lamanites was familiar with. Joseph Smith also used the title "Great Spirit" as a title for God when teaching the American Indians. [History of the Church, 5:480] Both Joseph Smith and Aaron used the same teaching technique used by Paul on Mars Hill [Acts 17:22-28] to teach the gospel to men unfamiliar with the true God. Note that Aaron also teaches, as Paul, that we were created in God's image [Alma 22:12; Acts 17:28-29] and that Christ was God's Son. [Alma 21:7; Acts 17:31]

Although there is a real sense in which God may be said to be a Spirit [Bruce R. McConkie, Mormon Doctrine, p. 319, and Doctrines of the Restoration, p. 31], man must also be considered a spirit in the same sense. [Job 32:8; Eccl. 12:7; 1 Cor 6:17; Philemon 25; D&C 93:33] Spirits are not an immaterial vaporous essence that fills the immensity of space, but personages with form like our tangible bodies. [see 1 Nephi 11:11; Ether 3:16; D&C 77:2; LDS Bible Dictionary p. 776]

Latter-day Saints believe that the real essence of man is his spirit, and although it might be proper to say that man is a spirit, it would be more correct to say man is a soul since the spirit and the body together are "soul of man". [D&C 88:15] Although we often think of the mortal body as the tangible substance and the spirit as the intangible being with in the body, the spirit is substance also. Our spirit bodies are made of a more refined substance that cannot be handled or felt in the physical realm. [D&C 129:1-7; 131:7-8]

Jesus taught the apostles after the resurrection that they could verify that he was both spirit and body "for a spirit hath not flesh and bones" as he had. By touching the wounds in his hands and feet, they confirmed that he was not only the spirit of the crucified Lord but a bodily resurrected being with "flesh and bones". [Luke 24:36-39; John 20:27] We believe as Paul taught that a resurrected being rises a "spiritual body" [1 Cor 15:44; D&C 88:27] having both a spirit and body "restored to their proper and perfect frame". [Alma 40:23] When we realize that Jesus did only that which had seen his Father do [Jon 5:19; Teachings, p. 312], it is reasonable to conclude that the Father also has a glorified body of flesh and bones.

Modern revelation provides a final clear witness that God has a glorified and immortal body in which is housed his spirit. Joseph Smith instructed us that, "The Father has a body of flesh and bones and tangible as man's; the Son also; but the Holy Ghost has not a body of flesh and bones but is a personage of Spirit. Were it not so, the Holy Ghost could not dwell in us". [D&C 130:22] This knowledge is called the greatest truth of eternity by Bruce R. McConkie [Doctrines of the Restoration, p. 48] for it confirms that we are truly created in the image of God and are his spirit offspring. [Acts 17:28-29] As such we have the potential to become like him [1 John 3:2] in the eternities and thereby gain eternal life [John 17:3; 1 John 5:20; see also Doctrines of the Restoration, pp. 31, 34

Does God Have A Physical Body As Described In The First Vision?

Most modern scholars admit that the biblical conception of God presuppose his human form, or more correctly stated, man’s divine form. Eugene Search has observed:

In the Old Testament, the Israelites likewise “conceived even with Jahweh himself as having human form”. [Gerhard Von Rad, Theology of the Old Testament, 1:145]. For This reason, “a doctrine of God as spirit in the philosophical sense will be sought in vain in the pages of the Old Testament’s humanizing of deity leads us to see . . . that in fact it is not the spiritual nature of God which is the foundation of the Old Testament faith. It is his personhood – a personhood which is fully alive, and a life which is fully personal [Walter Eichrodt, Theology of the Old Testament, Philadelphia, 1961 1:212]

But even in the Old Testament it would be incorrect to say that God has a human form, “for according to the ideas of Jahwism, it cannot be said that Israel regarded God anthropomorphically but the reverse, that she considered man as the theomorphic” In other words, man was created in God’s image [Gen 1:26] not the other way around.

The reason is obvious; “God took the pattern for this, his last work of creation, from the heavenly world above. In no other work of creation is everything referred so very immediately to God himself.” [Ibid] Man, in short, possesses the same divine image that Christ possessed, for which reason of the author of Hebrews could say, “Both he that sanctifieth and they are that are sanctified are of one origin. [ex henos, masc., 2:11; see Kasemann, op, cit. p.90] [Ancient Texts and Mormonism, pp 26-27]

Those who believe God is an “immaterial being” have a difficult time explaining in what way we, as men are made in the “similitude of God” the Father [James 3:9] if it is not in a physical sense. Man’s basic nature, as scripture says, is sinful [1 John 1:8; Mosiah 3:19] and nothing like God’s [Heb 4:15]. Our thoughts are not his thoughts and our ways are not his ways [Isa 55:8-9]. Notwithstanding, Genesis teaches clearly that man was created in both the image and likeness of God [Gen 1:26-27]. A few chapters later, we are told that Adam’s son Seth, resembled Adam in like manner, using the identical Hebrew words translated in the King James Version as: “in his own likeness” and “after his own image” [Gen 5:3]. Thus it is clear that we must resemble God and his Son just as mortal sons physically resemble their fathers. Paul applied the same literal meaning to these words by explaining that as man “is the image and glory of God” so “woman is the glory of man” [1 Cor 11:7]

The Old Testament describes Jacob's encounters with God, stating that he did see "God face to face" [Gen 32:30] and taht God spoke to Moses "face to face, as a man speaketh unto his friend" [Ex 33:11]. We are also told that "Enoch walked with God" [Gen 5:22-24]. How could this possibly be, unless God had a bodily shape that of a man?

The New Testament also confirms that Christ is in the "image of God" [2 Cor. 4:4; Col 1:15; Heb 1:3] and the "form of God" [Phil 2:6]. If further telss us that in the resurrection our vile bodies will be made like Christ's "glorious body" [Phil 3:21] so that when he returns, "we shall be like him" [1 John 3:2] and"see his face" [Rev 22:4]. If we were created in the similitude of both God and Christ, and Christ is in image and form like his Father, then God the Father and his Son must have corporaeal bodies like ourselves.

The Church of England teaches that "there is but one living and true God, everlasting , without body, parts, or passions; of infinite power, wisdom, and goodness" [Book of Common Prayer, Articles of Religion, Article 1 - Of Faith in the Holy Trinity p.685]. This immarterial God is at variance with scripture since the original God of the Bible is described as having body parts, and passions:

1. Body - Ex 21:10-11; 33:23; Num 12:5; Jud 13:22; Kings 11:9; Isa 6:5; Matt 5:8; John 5:37; Acts 7:55-56; and other scriptures cited above.

2. Parts - Gen 8:21; Ex 24:10-11; 31:18; 22:23; Num 12:8; Deut 9:10; 34:10; Job 19:25 ; Ps94:7-11; Matt 4:4; Rev 19:12; 22:4

3. Passions - Ex 20:5-6; 34:6-7, 14; Deut 4:24. 31; 6:15; 7:8-9; 10:15, 18; Josh 24:19; Jud 2:14; 3:8; Kings 22:53; 2 Kings 13:3; Neh 9:17; Ps 6:16; 116:5; Isa 30:27; Jer 4:8; 7:19-20; 44:4-6; Hosea 11:1; 9:17; Zech 8:17; John 16:27; Rom 1:18; James 5:11; 1 John 16:27; Rom 1:18; James 5:11; 1 John 3:1; Rev 15:1

Furthermore it is inacurrate to claim that members of the LDS Church belive in a God with a physical body like man's. James E. Talmage as affirmed that God, unlike man is "of infinite power; his mind of unlimited capacity; his powers of tranferring Himself from place to place are infinite; plainly, however, His person cannot be in more han one place at a time. Admitting the personality of God, we are compelled to accept the fact of his mertiality; indeed, an immertial being under which meaningless name some have sought to designate the condition of God, cannot exist, for the very expression is a contradiction in terms" [James E. Talmage, Articles of Faith, p. 43].

Bruce R. McConkie, after reviewing serveral personal apperances of the resurrrected Christ [Luke 24:18-25, 37-43; John 20:15-17, 25-27; 21:5-7; Acts 1:11 and others ] pionted out:

From this brief review we learn serveral important things; we know that resurrected beings, containing their glory within themselves, can walk as mortals do on earth; they can converse and reason and teach as they once did in mortality; they can both withhold and manifest their true identities; they can pass with corporeal bodies through solid walls; they have bodies of flesh and bones which can be felt and handled; that if need be (and at special times) they can retain the scars and wonunds of the flesh; they can eat and digest food; that they can vanish frommoratl eyes and transport themselves by means unknown to us. [Doctrines of the Restoration, p 123-124]

Christ was God even before the creation of the world [John 1:1-3, 14; 1 Cor 10:1-4; Heb 1:1-3; Isa 9:6] and he followed in the footsteps of the Father [John 5:19-20; Phil 2:5-6] to become exalted. [Phil 2:9-11; Rev 3:21] If we further realize that Jesus Christ, being a God, now has a body of flesh and bones in apperance as man's [Luke 24:15-16, 30-31. 36-39, John 20:27] and yet can pass through walls [John 20:19] and influence and mankind through his power [Phil 1:19; Moroni 7:16], it should not be difficult to realize that God the Father likewise is an exalted Man of Holiness. [Moses 6:57; see also John 3:13] Christ has being like him [Rom 8:29; 2 Cor 4:4; Phil 2:6; Col 1:15; Heb 1:3] in both appearance and physical attributes. [John 14:9; D&C 130:22] Aas such Christ chose in mortality to call himself the "Son of man which is in heaven" [John 3:13] or simply "Son of man" [See LDS Topical Guide, p 256]

Two Scriptures are generally cited by critics to show that God is not a man. Numbers 23:19 informs us that "God is not a man, that he should lie; neither the son of man, that he should repent". Never-the-less Jesus called himself Son of man [Matt 8:20] and yet was himself God. [John 1:1-3; Heb 1:8-9] First Samuel 15:29 informs us: And also the Strength of Israel will not lie nor repent: for he is not a man, that should repent". [note that 1 Sam 15:11 contradicts this verse in part.] God and Jesus Christ are perfect and, as such, are not as man that they will lie or need to repent. The Bible clearly teaches that Jesus Christ is the God of the Old Testament [John 1:1-3,14 ect] and that Jesus Christ was a man even after his resurrection. [1 Tim 2:5; 1 Cor 15:21-22, 47; Phil 2:8] Thus, the above-mentioned scriptures are saying that God is not weak like "corruptible man" [Rom 1:23] and therefore not susceptible to sin. [Matt 5:48; Peter 2:22]

Though much of Christdom is as Thomas and will not believe that God has a glorified and exalted body of flesh and bone [D&C 130:22] unless they are shown, we may be sure of this fact. Blessed are they that have not see, and yet have believed, for they truly know God and his Son [John 17:3; Eph 4:13; see also Teachings, p 181]

Was God Once A Man?

We believe, as was taught by Joseph Smith, that "God himself was once as we are now, and is an exalted man, and sites enthroned in yonder heavens! That is the great secret. If the viel were rent today, and the great God who hold this world in its orbit, and who upholds all the worlds and all things by his power, was to make himself visible, I say, if you were to see him today, you would see him like a man in form -- like yourselves in all the person, image and very form as a man; for Adam was created in the very fashion, image, and likeness of God, and recieved the instructions from and conversed with Him, as one man talks and ommunes with another. [Teachings of the Prophet Joseph Smith p. 345]

D&C 130:1 states: "When the Savior shall appear we shall see him as he is. We shall see that he is a man like ourselves.

It is for this reason that Jesus Christ is called both "Son of God" [Mark 1:1; 3:11] and Son of Man [Mark 2:10, 28]. John makes it clear that both titles are synonymous when he calls Jesus Christ "Son of man which is in heaven" [John 3:13]. "Man of Holiness" was an ancient title given to God the Father; thus Christ was literally the "Son of Man of Hiliness" [Moses 6:57; see also Joseph Fielding Smith, Answers to Gospel Questions 1:10-11; Jesus the Christ, pp 142-144]

In John 5:19-20 Jesus declares: "The Son can do nothing of himself, but what he seeth the Father do: for what things soever [the Father] doeth, these also doeth the Son likewise. For the Father loveth the Son and sheweth him all things that himself doeth" What did Jesus do? He was born of a woman, lived a sinless life, and afte atoning for our sins was glorified with a resurrected doby of "flesh and bones" [Luke 24:36-39]. If Christ followed the example of his Father, then it is clear that God the Father was once man just as Christ and both of them are now glorified and exalted beings.

As the prophet Joseph Smith taught:

It is the first principal of hte Gospel to know for a certainty the Character of God, and to know that we may converse with him as one man converses with another, and that he was once a man ike us; yea that God himself, the Father of us all, dwelt on an earth, the same as Jesus Christ himself did. [Teachings pp 345-46]

Are Mormon's Polytheists

Those outside the LDS Church contend that the LDS belief that there are three Gods in the Godhead makes us polythiests. Though dictionaries "basing defintions on term defintions devised by many years ago in theological seminaries", generally define polytheism as a belief in the extistence of more than one god. As a LDS Member I refuse to accept this description of our religious beliefs based on the term meaning we worship. The reason is that the commonly accepted meaning that most people give this term differers radically from its technical defintion. The commonly accepted meaning of polytheism is typically associated with multiplicity of deities as worshiped by primitive pagan religions. This system of gods is totally foreign to the LDS beliefs and is considered by the LDS Church members to be an apostate perversion of the original truths revealed to Old Testament prophets beginning with Adam.

To worship is to give profound reverence, respect and love to a Devine Being; to give praise and honor; to recognize the omnipotence and the divine qualities of deity; to be cognizant of divine grace, love and concern; and to be desireous of maintaining a closeness, a pesonal relationship and an ongoing communication. Latter-day Saints worship God the Father; Jesus Christ, the only begotten Son of God the Father and the Holy Ghost. They regard each of the three as possessing the divine attributes of Godhood. They believe each of the three plays a significant role in directing the affairs of mankind here on earth and that their influence upon mankind will be eternal in nature, continuein in the exalted realms of heaven.

The major reponsibilty for the central role in creation of the earth delegated by the Father to Jesus Christ. [Heb. 1:2; Col 1:16] Jesus also governs the affairs of mankind as the Old Testament Jehovah, then came to earth in the meridian of time in the role of Savior and Redeemer. He will return in a glorious Second Coming and rule as King of Kings and Lord of Lords [Rev 19:12] He will judge all mankind. [John 5:22-29] When he has completed and perfected his work, he will present it to the Father, then be crowned with glory and given power to reign forever [D & C 76:106-108] as the Father's appointed "heir of all things" [Heb 1:2]

Yet Christ has directed us to acknowledge God the Father's overall authority over man, since he is the literal Father of our spirits [Heb 12:9; Matt 5:48; Acts 17:29] Though we recognize Jesus' role as assigned administrator of the earths's affaris, our savior himself instructed us to address our prayers to the Father [Matt 6:9] and to always pray to the Father in the name of Jesus Christ. [3 Nephi 18:19-24] . Thus, our worship of the Father, Son and Holy Ghost is primarily channeled to the Father.

Bible Scripture speaks of a "God of gods and Lord of lords" [Deut 10:17 , (see also) Ex. 15:11; 18:11; Ps 97:9; 135:5; 136:2 138:1; Dan 11:36] and Paul taught that while there were many gods, mortals of this earth should worship only God the Father [1 Cor 8:5-6; Col 3:17] The LDS do in fact worship God the Father in the name of Christ as is taught in both ancient and modern scripture [Matt 6:9; John 15:16; 2 Nephi 32:9; Jacob 4:5; 3 Nephi 18:19; Moroni 10:4; D&C 18:40; 20:19, 29, Moses 1:17]

The LDS also literally accept the many scriptural passages which tell us that man, as spirit offspring of God the Fatehr, may eventually be granted the powers of Godhood [Rom 8:16-17; Gal 4:6-7; Titu 3:7; Heb 1:14; 11:7; James 2:5; Matt 5:48; D&C 76:50-60; 132:19-20]. However while recognizing that man has the God-given potiential to attain personal exaltation and godhood, we worship only God since we recognize that their attaining of this exalted station by men and women is a future event.

The LDS recognize that there is a oneness of unity and purpose of the Father, Son and Holy Ghost [John 17:20-23]. Evangelicals, Non Denominationalists and some other Protestant Trinity beliving sects believe that the Father Son and the Holy Ghost in some manner which they are unable to "comprehend" or satifactorily define one God, and hence they call themselves monothiestic. Yet they attempt to play word games, asserting that the LDS are polythiestic in their worship of those same three beings. It is hypocritical to call Protestants monothiests, and LDS polythiests since we worship the "Godhead" in the same manner they worship the trinity.