At the First Reform Mormon General Conference, I gave a talk on how Mormonism’s understanding of God has changed over time. I have decided to revisit this and add a couple of conceptions that I wasn’t able to include in my talk.
I hope you enjoy this.
1. Introduction
On April 7th, 1844, Joseph Smith Jr. proclaimed: “The first principle of truth and of the gospel is to know for a certainty the character of God”. However, from the earliest days in New York to his final sermons in Nauvoo, even Joseph’s understanding of God underwent significant shifts. Our collective journeying as a people didn’t stop with Joseph; many branches of Mormonism have continued to explore and reinterpret the nature of God over time and in their own ways.
Now, I realize that learning about the intricacies of these different perspectives may feel uncomfortable or even intimidating. However, I believe that understanding these different perspectives is an opportunity to connect more deeply with our Mormon heritage. We as a people have always strived to seek truth and light; boldly pressing forward with courage and humility. As we examine our old views of God, we might find new ways to expand our own understanding, to see the Divine with fresh eyes, and to feel empowered to pursue our own spiritual journeys.
Today, I invite you to join me in reflecting on some of the major understandings of God that have emerged within Mormonism, and conclude with you my own humble attempt to answer that eternal question: what kind of a being is God?
2. Modalism
2.1. Background
Joseph Smith once said that the Book of Mormon is “the keystone of our religion,” and so it is a natural starting point for understanding Mormonism’s relationship with God. Within the Book of Mosiah, the prophet Abinadi, while imprisoned by King Noah, delivers a profound lesson on the nature of God. He proclaims:
“I would that ye should understand that God himself shall come down among the children of men, and shall redeem his people. And because he dwelleth in flesh he shall be called the Son of God, and having subjected the flesh to the will of the Father, being the Father and the Son — The Father, because he was conceived by the power of God; and the Son, because of the flesh; thus becoming the Father and Son — And they are one God, yea, the very Eternal Father of heaven and of earth.”
In this passage, Abinadi describes a God who manifests as both Father and Son, emphasizing their unity in purpose and essence. This portrayal of God aligns with Modalism, the theological idea that the Father, the Son, and the Holy Spirit are different modes or manifestations of a single divine being. To illustrate Modalism, many use the analogy of water, which can exist as a solid, liquid, or gas. In this framework, God, like water, manifests in different ways—Father, Son, and even Spirit—depending on the context and need.
It’s worth noting that some interpret this teaching as Trinitarianism, but a closer examination reveals key differences. Traditional Trinitarianism, often depicted with “The Shield of the Trinity,” asserts that the Father is not the Son, nor the Spirit, but that all three are distinct persons united as one God. By contrast, Abinadi’s words suggest that the Father and the Son are the same being, experienced in different forms. Thus, the Book of Mormon presents a modalistic view of God.
2.2. Usefulness
Modalism offers a lens through which to understand divinity that suggests that God meets us where we are in many different forms. This dynamic and flexible understanding of God can be deeply comforting. It reminds us that the divine is not bound by rigid definitions but adapts to reach us in the most meaningful ways. Modalism also invites us to reflect on how we, as children of God, might likewise embody different “modes” in our lives—serving as creators, redeemers, or comforters to those around us.
By this same token, Modalism fosters humility and curiosity by acknowledging that no single perspective can fully encapsulate the Divine. It encourages us to remain open to new revelations and experiences, enriching our understanding of God’s nature and inspiring continual growth in our spiritual journeys. In this way, Modalism not only deepens our connection to the divine but also challenges us to transform and evolve in our faith.
3. Binitarianism (Traditional)
3.1. Background
The Doctrine and Covenants, which was first canonized in 1835, originally looked quite different from the versions we are familiar with today. The beginning of this scripture included a series of theological teachings called “The Lectures on Faith”, which were considered the “doctrine,” while the revelations that followed were the “covenants.” These lectures served as theological lessons for the priesthood and as a catechetical tool for articulating core beliefs of the time.
In the fifth lecture, the Godhead is explained in detail. It asserts that there are only two personages in the Godhead: Jesus Christ, described as a physical person, and the Father, portrayed as a person of spirit. The Holy Spirit, according to this scripture, is not an independent person but is the mind shared by the Father and the Son.
This interpretation of the Godhead, emphasizing two distinct individuals unified by one mind, is commonly referred to as Binitarianism.
3.2. Usefulness
Binitarianism offers a compelling framework for understanding Divinity by emphasizing the profound unity between the Father and the Son while also respecting their individuality. By presenting them as two distinct personages who share one mind—the Holy Spirit—this view highlights principles of harmony, cooperation, and shared purpose.
This theological model invites us to consider how we might cultivate similar connection, understanding, and unity in our own relationships and communities. It challenges us to transcend personal differences and work collaboratively toward shared goals, drawing inspiration from the Divine example of the Father and the Son.
4. Monolatry
4.1. Background
In 1836, Joseph Smith Jr. studied Hebrew under Joshua Seixas, where he learned that the Hebrew term for Divinity, “Elohim,” is the plural form of “El.” This insight profoundly shaped Joseph’s theology, influencing the way he understood and described the Divine. This perspective is reflected in the Book of Abraham, where God is depicted as the head of a council of gods, yet remains the sole deity humans are commanded to worship.
Joseph further expanded on this concept in his later teachings, such as the King Follett Discourse and the Sermon in the Grove. In these sermons, he described God as a being who was once a mortal man who attained godhood and taught that this progression is possible for humanity as well.
Brigham Young developed these ideas further, proposing that Adam was the God of this Earth. He taught that Adam had previously served as a savior on another planet, much like Jesus did for Earth, and had also held the role of a Holy Ghost. In this framework, the titles “God,” “Savior,” and “Holy Ghost” were understood as priesthood offices, which individuals might hold in their progression through divine roles.
In essence, Monolatry is the worship of one God while acknowledging the existence of other gods. It blends elements of polytheism and monotheism.
4.2. Usefulness
Mormon Monolatry offers a transformative vision of divinity by presenting God as an example of what we can become. It reimagines God not as a distant, static, and unattainable being but as someone who once lived a mortal life, experiencing joys, struggles, and growth. This understanding fosters a deeper sense of connection to the Divine, as God is portrayed as intimately familiar with the human experience.
Monolatry also inspires hope by emphasizing that humanity is on a Divine path. It encourages us to view ourselves and others as “gods in embryo”—beings with immense potential for growth, creation, and transformation. This perspective invites us to see life as a sacred journey toward exaltation and encourages us to approach ourselves and others with reverence, patience, and faith in the capacity for progression.
5. Strangite Monotheism
5.1. Background
After the successionist crisis, one of the leaders emerged was James Strang. In keeping with Mormon tradition, Strang also presented a model for Divinity that was distinct from his predecessors and contemporaries. While Joseph Smith and Brigham Young gravitated toward a plurality of gods, Strang doubled down on monotheism.
Strang insisted there was only one true God, who alone is eternal, omnipotent, and incorruptible. In his 1856 Book of the Law of the Lord, Strang wrote: “God hath no fellow.” For Strang, this also meant that Jesus was not divine by nature, nor was he begotten by a virgin. He viewed the trinity and the virgin birth as pagan corruptions that arose during the “Great Apostasy”. Rather, Jesus was the literal son of Joseph and Mary and was a mortal man who attained his authority through perfect obedience and was exalted by God after his death.
5.2. Usefulness
Strangite Monotheism challenges many of Mormonism’s theological assumptions by offering a stripped-down, radical return to the idea of One God – eternal, sovereign, and alone worthy of worship. In this model God is not one among many, does not have multiple parts, nor is an exalted man on a continuum of divine beings. God simply is: singular, unoriginated, and supreme.
This view reframes divinity in human terms not by deifying humanity, but by humanizing Jesus. In Strang’s system, Jesus’s greatness does not come from metaphysical status but from his perfect faith and obedience as a mortal being. Salvation, then, is not secured by Divine intervention but through radical moral integrity. Strang’s Jesus did not suffer because he was immune to death, but because he was fully subject to it, and overcame anyway. This makes him a model of hope, not an exception to it.
Rather than encouraging worship through divine genealogy, this perspective invites worship through ethical living. This lends itself to a restoration of responsibility – a vision of religion as something to live out with integrity, not just inherit through myth.
6. Josephite Trinitarianism
6.1. Background
In the aftermath of the Nauvoo era, many Latter Day Saints who rejected the immediate leaders that arose during the successionist crisis eventually turned to Joseph Smith III. Smith was uncomfortable with his father’s later theological innovations – such as the polygamy, plurality of gods, and eternal progression to deification – and during his presidency, he discouraged their public teaching. One of Joseph III’s chief goals was to rehabilitate his father’s image and gain acceptance among mainstream Christians. As a result, the RLDS Church gradually moved away from distinctive Nauvoo doctrines and, over time, gravitated toward a more traditional Christian Trinitarian theology.
While most Josephites today consider all aspects of the trinity to be masculine, Community of Christ has also flirted with the idea of “God the Mother” and today prefers a more gender-neutral “God the Parent”, instead of a purely masculine understanding of that portion of the trinity.
6.2. Usefulness
Trinitarianism offers a vision of God that is both relational and mysterious. In affirming one God expressed in three persons – Parent, Child, and Spirit – it provides a theological model grounded not in hierarchy but in interdependence, mutual love, and eternal communion. Rather than focusing on metaphysical speculation or divine genealogy, Trinitarianism centers relationship as the heart of the Divine nature.
This can be especially meaningful in a post-Nauvoo context, where many Josephites sought a form of faith that could speak with both theological integrity and ecumenical accessibility. By aligning with the broader Christian tradition, Trinitarianism opened the door for RLDS and Community of Christ members to participate more fully in interfaith dialogue and shared worship – without requiring them to completely renounce their Restoration identity.
7. Josephite Panentheism
7.1. Background
Although Community of Christ is formally a Trinitarian church, with many members leaning toward Modalism in practice, a compelling case for Panentheism emerges through the works of one of its most noteworthy figures, David Hyrum Smith. As the youngest son of Joseph and Emma Smith, David is widely regarded as one of Mormonism’s most gifted artists and poets, and much of David’s theological insights were expressed through his artistry. A talented painter, singer, and poet, his works often intertwined themes of divinity with the natural world, which he deeply admired. His 1872 treatise, De Profundis (Latin for “From the Depths”), eloquently outlines his understanding of God. While the work is lengthy, the following excerpt has been particularly pivotal in my own spiritual journey:
“There is unity in the universe. Man is a tide, a stream flowing over the earth; our individuality is only in part – members of a family, a state, a church, a race. No wonder that the prophet styles the nations “many waters”, granules of a fluid, ere we dissolve, we impart our being and flow onward in posterity. Well for us if then our individuality be of that nature to gravitate to the host of the holy on high, to be in union with God and the lamb. …
What is the inner meaning of the great Force? We cannot speak of it as a force, because it is one that comprehends all forces; as a power, because it embraces all powers; as an entity, because it moulds, moves, and handles all entities.
At the pushing forth of a grass blade; at the birth of a butterfly; at the waking of an earthquake; at the marshaling of millions of worlds; in you, and around you; it is there, and underlies them all.
Listen to its inner meaning, to the arcane of the ages, ‘It is God!’
When we go out into the depths and look from afar at the wide realms they present to us, we are near Him; let us abide in Him, and He will put us forth to full fruition like a vine from its root. … He was defined by some of the earlier church worthies to be ‘that mysterious chain that binds all things together,’ and its impress leaves the mark of its unity.”
7.2. Usefulness
This perspective emphasizes that God is both immanent (present within every part of creation) and transcendent (existing beyond all that we can comprehend). This dual nature offers a sense of intimate connection to the Divine while preserving a transcendent sense of awe and wonder at the vastness of God’s being.
Panentheism also underscores the sacredness of the natural world and encourages responsible stewardship of our environment. Afterall, if God is present in all things, then all of creation is inherently sacred. This understanding challenges us to act with reverence toward the earth and its inhabitants, honoring the divine not only through worship but also through our actions.
Moreover, it invites us to view our relationships—with others, with nature, and with ourselves—as extensions of our relationship with God. This perspective encourages us to see the divine in every aspect of life, fostering a deeper sense of interconnectedness and responsibility.
8. Brighamite Tetradic Theism/Quaternity
8.1. Background
One of the more recent models of Divinity in the Mormon tradition is Tetradic Theism, or the Quaternity. This framework is embraced by movements such as The Restoration Church of Jesus Christ, The Church of Jesus Christ in Christian Fellowship, and various progressive voices within the Church of Jesus Christ of Latter-day Saints. Rather than centering the Godhead around three persons, this model proposes a sacred Divine Family composed of four distinct and co-equal beings: Mother, Father, Son, and Spirit.
Each of these beings is understood to be fully divine, worthy of worship, and capable of being prayed to directly. In some instances, prayers may addressed to them collectively, or may be addressed to one specifically.
8.2. Usefulness
This model portrays God as a family; a divine council of relational beings who mirror the variety of love we experience in our most meaningful human connections. It encourages worshippers to seek the Mother when they need nurturing, the Father when they need strength or structure, the Son when they need guidance or grace, and the Spirit when they need comfort, wisdom, or presence. Each member of the Godhead supports us in different but equally vital ways.
Tetradic Theism affirms gender equality within Divinity, healing the theological wounds caused by centuries of exclusively masculine portrayals of God. It invites believers – especially women, queer, and nonbinary Mormons – to see themselves in the image of the Divine and to approach God with greater intimacy and authenticity.
It also models a kind of spiritual democracy: no member of the Godhead is subordinate to the others, and no one divine role is more important. This reflects and reinforces the Restoration’s radical vision of exaltation – not as a rigid hierarchy, but as an invitation to divine relationship, co-creation, and community.
Finally, this model reminds us that divinity is plural yet united – a harmony of distinct voices that speak as one. In a world fractured by polarization, the Tetradic vision of God as a loving, interdependent family offers a compelling theological response: the divine is not about domination, but mutuality. Not exclusion, but embrace.
9. Binitarianism (Modern)
9.1. Background
Among some progressive circles of The Church of Jesus Christ of Latter-day Saints, a sort of modern Binitarianism has gained popularity. This modern form recognizes that God is composed of Father and Mother. In some understandings the Holy Spirit remains a separate entity, but in others the Mother IS the Spirit. The latter of these perspectives was trailblazed by Janice Allred, whose 1994 Dialogue article entitled “Toward a Mormon Theology of God the Mother”, and has since been expounded upon by folks such as Fiona and Terryl Givens and Sharlee Mullins Glenn in her book “Brighter and Brighter Until the Perfect Day.”
9.2. Usefulness
Modern Binitarianism restores Heavenly Mother to a central place in Mormon theology, offering a relational model of divinity rooted in partnership and mutuality. Rather than an abstract concept, this framework allows believers to seek both Mother and Father in prayer, healing centuries of imbalance and affirming that divinity includes feminine as well as masculine expression.
The perspective that Heavenly Mother is the Holy Spirit also makes it to where She is always with Her children and helping guiding them, which brings the Divine Feminine into a much more intimate place in one’s life.
10. Atheism/Humanism
10.1. Background
Within Mormonism, belief in God has often been framed as a central and defining aspect of the faith. However, as with any tradition, not everyone maintains this belief in the same way—or at all. While atheism may seem to stand at odds with Mormonism’s theistic core, it can also be viewed as a legitimate path within the broader Mormon experience, similar to how some Reformed Jews embrace atheism while remaining deeply connected to their Jewish heritage and culture.
The path to Atheism or Humanism within Mormonism often begins with questioning foundational claims, such as the miraculous origins of the Book of Mormon or Joseph Smith’s prophetic role. Many of us were taught growing up that “Either the Book of Mormon is what the Prophet Joseph said it is or this Church and its founder are false, fraudulent, a deception from the first instance onward”. This mentality leaves little room for nuanced belief within certain expressions of Mormonism. For some, letting go of these claims leads naturally to re-evaluating the existence of God altogether.
10.2. Usefulness
Nevertheless, denying the existence of God does not necessarily signify a rejection of Mormon identity. After all, Joseph Smith Jr. once proclaimed that:
“Mormonism is truth; and every man who embraced it felt himself at liberty to embrace every truth. Consequently, the shackles of superstition… fall at once from his neck and his eyes are opened to see the truth.”
After discarding the supernatural and superstitious parts of Mormonism, many are able to reinterpret the tradition to be a place of shared cultural heritage, including histories, songs, stories, and oftentimes values.
Some of these unique Mormons may still retain a love for traditional theistic concepts and stories in scriptures, but now view them as metaphors or symbolic and express deeper desires of the human condition. Some also find meaning in the rituals of their heritage which serve as rites of passage or as a way to extend comfort.
Within Atheism and Humanism, this life is the only one that we know that we have, and thus the need to use it wisely is even more important. These family and friends do not procrastinate building equitable communities, fostering compassion, seeking knowledge, and uplifting the oppressed. These are values that are at the core of what it means to be Mormon.
And so, Atheistic and Humanistic Mormons are just as much rightful inheritors and stewards of the Mormon tradition as their theistic counterparts are. We should listen to their wisdom and learn from it.
11. Polytheism (my view)
After I left the LDS church, I had a tough time figuring out how to re-approach God. What gave me some solace was this quote that is attributed to Marcus Arrileus, which I have since adapted this into my own book of scripture called “The Blue Plates“:
“Live well.
If there are gods and they are just they will honor thee.
If there are gods and they are unjust worship them not.
If there are no gods thy goodness shall be remembered on earth.
Therefore whatever truth may be let thy life be righteous.”
And so, because of this I have felt the ability to explore and reinterpret my understanding of God. In my quest to find a myth that works for me, I have wanted something that is distinctly Mormon, and I have said for years “weird Mormonism is the best Mormonism”, and my own personal relationship with the concept of Divinity certainly fits within the realm of weird.
I think Mormonism’s doctrine of eternal progression to the point of godhood is incredible, and I love how Adam was made to be Heavenly Father, and thus Eve was Heavenly Mother. However, this has come with some very clear downsides, including male and heterosexual supremacy.
And so, I decided to reinterpret this myth that I like to make it even more palatable. Instead of an “infinite regression” of gods which are spirit-birthed through heterosexual celestial sex, I prefer a primordial “prime mover” which created a spiritual species called the Elohim. This species decided to experience multiple mortal probations, until they achieved the growth that they desired, and reached exaltation. The first of these who experienced mortality were Michael and Sophia, who became Adam and Eve, and then in their exalted state became known as El and Asherah.
Anyone can achieve this exalted state, just as They did. In this state, we can help those who are still working to achieve it, and in this way we serve as Heavenly Parents.
12. Conclusion
A willingness to embrace truth wherever it is found and a respect for the spiritual journeys of all people is at the heart of Mormonism. In 1842, we articulated this in the Articles of Faith, with the 11th declaring:
“We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may.”
The various views of God we’ve explored today are not merely intellectual exercises but expressions of our tradition. These views enrich the landscape of Mormon theology, providing opportunities for us to see God—and ourselves—with greater depth and clarity.
Ultimately, the nature of God will likely remain a mystery, but our collective exploration of these theological ideas bring us closer to one another and to the Divine, however we conceive it. May we each feel inspired to continue this journey, not just with our minds but with our hearts—seeking to better understand the Divine, to strengthen our communities, and to live lives that reflect the highest ideals of our faith. For in doing so, we honor the core of our Mormon heritage: a tradition of seeking, growing, and striving for exaltation in its many forms.
Thank you for joining me in this exploration. May your own path to understanding God—however you define or experience the Divine—be filled with insight, wonder, and connection.