The Seventy's Course in Theology, Third Year / The Doctrine of Deity

by B. H. Roberts

The notes of this Lesson are taken from two discourses by the Author: one the "Mormon Doctrine of Deity"; the other, "Jesus Christ, the Revelation of God," hence the personal character and direct address style that appears in the notes. The discourses referred to will be found in "Mormon Doctrine of Deity."

1. The Three Persons of the Godhead Revealed—The Father: It is to be observed in passing that Jesus Himself came with no abstract definition of God. Nowhere in His teachings can you find any argument about the existence of God. That He takes for granted; assumes as true; and from that basis proceeds as a teacher of men. Nay, more; He claims God as His Father. It is not necessary to quote texts in proof of this statement; the New Testament is replete with declarations of that character. What may be of more importance for us at the present moment is to call attention to the fact that God Himself also acknowledged the relationship which Jesus claimed. Most emphatically did He do so on the memorable occasion of the baptism of Jesus in the river Jordan. You remember how the scriptures, according to Matthew, tell us that as Jesus came up out of the water from His baptism, the heavens were opened, and the Spirit of God descended like a dove upon Him; and at the same moment, out of the stillness came the voice of God, saying, "This is My beloved Son, in whom I am well pleased." On another occasion the Father acknowledges the relationship—at the transfiguration of Jesus in the mount, in the presence of three of His apostles, Peter and James and John, and the angels Moses and Elias. The company was overshadowed by a glorious light, and the voice of God was heard to say of Jesus, "This is My beloved Son; hear him." Of this, the apostles in subsequent years testified, and we have on record their testimony. So that the existence of God the Father, and the relationship of Jesus to Him, is most clearly shown in these scriptures.

2. The Son: Jesus, Himself, claimed to be the Son of God, and in this connection there is clearly claimed for Him divinity, that is to say, Godship. Let me read to you a direct passage upon that subject; it is to be found in the gospel according to St. John, and reads as follows: "In the beginning was the Word, and the Word was with God, and the Word was God. * * * And the Word was made flesh, and dwelt among us (and we beheld His glory, the glory as of the only begotten of the Father), full of grace and truth." (John i:1-3.)

The identity between Jesus of Nazareth—"The Word made flesh"—and the "Word" that was "with God in the beginning," and that "was God," is so clear that it cannot possibly be doubted. So the Son is God, as well as the Father. Other evidences go to establish the fact that Jesus had the Godlike power of creation. In the very passage I have just read, it is said: "All things were made by Him [that is, by the Word, Who is Jesus]; and without Him was not anything made that was made. In Him was life; and the life was the light of men." (John i: 3-4.)

One other scripture of like import, but perhaps even more emphatic than the foregoing, is that saying of Paul's in the epistle to the Hebrews: "God, Who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by His Son, whom He hath appointed heir of all things, by whom also He made the worlds." (Heb. i: 1-3.)

Not only one world, but many "worlds," for the word is used in the plural. So that we find that the Son of God was God the Father's agent in the work of creation, and that under the Father's direction He created many worlds. There can be no question then as to the divinity, the Godship, of Jesus of Nazareth, since He is not only God the Son, but God the Creator also—of course, under the direction of the Father.

3. The Holy Spirit: Again, the Holy Ghost is spoken of in the scriptures as God. I think, perchance, the clearest verification of that statement is to be found in connection with the circumstance of Ananias and his wife attempting to deceive the apostles with reference to the price for which they had sold a certain parcel of land they owned, which price they proposed putting into the common fund of the Church; but selfishness asserted itself, and they concluded to lie as to the price of the land, and only consecrate a part to the common fund. It was an attempt to get credit for a full consecration of what they possessed, on what was a partial dedication of their goods. They proposed to live a lie, and to tell one, if necessary, to cover the lie they proposed to live. When Ananias stood in the presence of the apostles, Peter put this very pointed question to him: "Why hath Satan filled thine heart to lie to the Holy Ghost?" * * * "Thou hast not lied unto men, but unto God." (Acts v.) To lie to the Holy Ghost is to lie to God, because the Holy Ghost is God. And frequently in the scriptures the Holy Spirit is spoken of in this way.

4. The Holy Trinity: These three, the father, Son, and the Holy Ghost, it is true, are spoken of in the most definite manner as being God—one; but the distinction of one from the other is also clearly marked in the scriptures. Take that circumstance to which I have already alluded—note 1—the baptism of Jesus. There we may see the three distinct personalities most clearly. The Son coming up out of the water from His baptism; the heavens opening and the Holy Spirit descending upon Him; while out of heaven the voice of God the Father is heard saying, "This is My beloved Son, in Whom I am well pleased." Here three Gods are distinctly apparent. They are seen to be distinct from each other. They appear simultaneously, not as one, but as three, each one being a different person, so that however completely they may be one in spirit, in purpose, in will, they are clearly distinct as persons—as individuals.

5. Each of the Three Equal in Dignity: In several instances in the scriptures these three personages are accorded equal dignity in the Godhead. An example is found in the commission which Jesus gave to His disciples after His resurrection, when He sent them out into the world to preach the gospel to all nations. He stood in the presence of the eleven, and said: "All power is given unto Me in heaven and in earth. Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." (Matt. xxviii:18-20.)

Each of the three is here given equal dignity in the Godhead. Again, in the apostolic benediction: "May the grace of our Lord Jesus Christ, the love of God, and the communion of the Holy Ghost be with you all."