The first article of faith addresses the most basic of Latter-day Saint beliefs, our belief in the Godhead. The article hints at but does not directly address the most distinctive of Latter-day Saint beliefs relating to the Godhead, specifically our rejection of the Trinity as taught in Christian creeds and followed by most other Christian religions. The Trinity, or the belief that the Father, the Son, and the Holy Ghost are three persons who are also a single God, does not appear in the Bible. It was created as a way to synthesize the Old Testament teaching that there is only one God (Deuteronomy 6:4; Isaiah 43:10; 46:9; Romans 3:30; 1 Corinthians 8:4) with the New Testament teaching of three Gods: the Father, the Son, and the Holy Ghost (Matthew 3:16–17, 12:32, 17:5; Luke 3:21–22, 4:1; John 15:26, 16:7–16; 2 Corinthians 13:13). The Trinity is a central part of several creeds other Christians view as foundational, such as the Athanasian Creed and the Nicene Creed. 

When the Father and the Son appeared to Joseph Smith in 1820, they refuted the validity of traditional Christian creeds. The Son told Joseph specifically, “their creeds were an abomination in his sight” (Joseph Smith—History 1:19). In recent times, some Latter-day Saints, attempting to reach out to Christians of other faiths, have referred to a “Social Trinitarianism.” This concept teaches that the Father, the Son, and the Holy Ghost “are three separate persons who constitute a perfectly harmonious social unit but are not one metaphysical substance or essence.”¹ Outside of this very specific concept of the Trinity, it is simply impossible to reconcile the traditional teachings of the Trinity most Christians accept with the revelations of Joseph Smith. 

Every version of the First Vision given by the Prophet Joseph Smith in his lifetime—save one—describes two separate beings, the Father and the Son. In the 1832 account of the First Vision, Joseph Smith only speaks of seeing “the Lord.”² However, the 1832 history must be taken in context. Only a few months before it was written, Joseph Smith described seeing the Son in another vision “even on the right hand of God and we heard the voice bearing record that he is the only begotten of the Father” (see D&C 76:23).³ Writing about the same vision, Joseph and Sidney described Christ as “the only begotten son whom the father loved who was in the bosom with the father” (see D&C 76:25).⁴ Both of these statements suggest that Joseph Smith saw the Father and the Son as two separate beings. The 1832 account also does not make any statements in support of the Trinity; instead, it focuses on Joseph’s communication with the Savior.

The Latter-day Saints’ rejection of the Trinity has at times caused friction with Christians of other faiths. One Christian thinker wrote, “Until Mormons reject their foundational beliefs about God and Christ (and a lot more) and accept the classic, creedal definitions of the faith, they have no business calling themselves Christians.”⁵ Despite this assertion, Latter-day Saints base their belief in the Father, the Son, and the Holy Ghost on revelation to prophets and apostles, not on the creeds. 

President Gordon B. Hinckley taught, “We do not accept the Athanasian Creed. We do not accept the Nicene Creed, nor any other creed based on tradition and the conclusions of men. We do accept, as the basis of our doctrine, the statement of the Prophet Joseph Smith that when he prayed for wisdom in the woods, ‘the light rested upon me [and] I saw two Personages, whose brightness and glory defy all description, standing above me in the air. One of them spake unto me, calling me by name and said, pointing to the other—This is my Beloved Son. Hear Him!’” (Joseph Smith—History 1:17).⁶

1. Roger R. Keller, in Mormonism in Dialogue with Contemporary Christian Theologies, eds. David L. Paulsen and Donald W. Mussner, 2007, 39. 

2. History, circa Summer 1832, p. 3, JSP. 

3. Vision, 16 February 1832 [D&C 76], p. 3, JSP. 

4. Vision, 16 February 1832 [D&C 76], p. 3, JSP.

5. Joel J. Miller, “Why Mormons Aren’t Christians,” Patheos Evangelical, October 30, 2001. 

6. Gordon B. Hinckley, “What Are People Asking about Us?” October 1998 General Conference. 

Latter-day Saints reject the notion of original sin accepted by most Christians. President Joseph Fielding Smith summarized this view when he said, “I never speak of the part Eve took in this fall as a sin, nor do I accuse Adam of a sin . . . This was a transgression of the law, but not a sin . . . for it was something that Adam and Eve had to do!”⁷ This is not to say that Latter-day Saints do not believe there were consequences to the choice made by Adam and Eve in the Garden of Eden. The Book of Mormon prophet Samuel taught that because of the Fall, all men and women are “cut off from the presence of the Lord [and] are considered dead, both as to things temporal and to things spiritual” (Helaman 14:16). 

Rather than seeing the Fall of Adam and Eve as a great tragedy, Latter-day Saints believe that the Fall was a vital part of Heavenly Father’s plan for His sons and daughters. The teachings found in the Book of Mormon essentially transform the Fall from a tragic event to a glorious one, by clarifying that Eden was not a paradise. Lehi clarified that life in Eden was a static state with no change, no joy, no misery, no good, no sin, and no possibility for Adam and Eve to keep the Lord’s commandment to have children (Genesis 1:28). Thus, while their choice to partake of the forbidden fruit was technically a transgression of the law, it was not opposed to the will of God, and therefore not a sin. 

As the descendants of Adam and Eve, we inherit a world in which death and sin are present. But we do not believe that men and women are depraved from birth, as the doctrine of original sin teaches. Rather, the Lord taught that “every spirit of man was innocent in the beginning; and God having redeemed man from the fall, men became again, in their infant state, innocent before God” (D&C 93:38). This teaching allows us to see children as innocent souls, who are to be guided and helped through mortality by loving families. 

As part of the Church’s teachings on the Fall, Adam and Eve, often seen by Christians as foolish and unwise, are rehabilitated. Adam, in Latter-day Saint thought, is the Archangel Michael, the great leader who overthrew Satan (D&C 27:11; Revelation 12:7). Eve and all her daughters, often derided as the “weaker sex,” are also given their proper due. An article published in the Latter-day Saint magazine Woman’s Exponent in 1879 even went so far as to declare, “We are taught that Eve was the first to sin. Well she was simply more progressive than Adam. She did not want to live in the beautiful garden for ever, and be nobody.”⁸ The revelations of the Restoration also assure us of Adam and Eve’s exalted status in the eternities (D&C 138:38–39).

7. Joseph Fielding Smith, Doctrines of Salvation, 1954–56, 1:114–15. 

8. E.N.B., “Women’s Rights,” Woman’s Exponent, January 15, 1875, 122.

The Atonement of Jesus Christ is the central doctrine on which Latter-day Saints build their faith. When asked to summarize Latter-day Saint beliefs in 1838, Joseph Smith responded simply, “The fundamental principles of our religion is the testimony of the apostles and prophets concerning Jesus Christ, ‘that he died, was buried, and rose again the third day, and ascended up into heaven;’ and all other things are only appendages to these, which pertain to our religion” (see D&C 20:33–34).⁹

While the Atonement remains the central event in all human history, in many ways, Latter-day Saints believe that the Atonement of Jesus Christ is an ongoing event and that a focus on Christ is more helpful than a focus on the event itself. President Russell M. Nelson taught:

“There is no amorphous entity called ‘the Atonement’ upon which we may call for succor, healing, forgiveness, or power. Jesus Christ is the source. Sacred terms such as Atonement and Resurrection describe what the Savior did, according to the Father’s plan, so that we may live with hope in this life and gain eternal life in the world to come . . . It is the Savior who broke the bands of death. It is the Savior who paid the price for our sins and transgressions and blots them out on condition of our repentance. It is the Savior who delivers us from physical and spiritual death.”¹⁰

9. Questions and Answers, 8 May 1838, p. 44, JSP.

10. Russell M. Nelson, “Drawing the Power of Jesus Christ into Our Lives,” April 2017 General Conference.

The first principles and ordinances of the Gospel are at times referred to simply as “the doctrine of Christ” by prophets in the Book of Mormon (2 Nephi 31:2, 32:6; Jacob 7:2; 3 Nephi 2:2). These four simple actions open the door for men and women to gain eternal life. The revelations of the Restoration proclaim the knowledge that these principles and ordinances have always been the key to salvation. They did not come into being when taught by Jesus and John the Baptist in the meridian of time. Adam was the first person to exercise faith in Jesus Christ, repent of his sins, receive baptism, and be given the gift of the Holy Ghost (Moses 6:64–68). Using the priesthood, Adam then taught these principles and performed these ordinances for his wife, Eve, and for all who were willing to receive them. 

The sealing power restored by Elijah makes it possible for people to exercise faith and repent after death, and then to work in tandem with living people on earth to receive priesthood ordinances. In his great vision of the spirit world, President Joseph F. Smith saw that departed spirits “were taught faith in God, repentance from sin, vicarious baptism for the remission of sins, the gift of the Holy Ghost by the laying on of hands” (D&C 138:33). The vast majority of humanity does not learn the principles of the gospel or receive priesthood ordinances while they are in mortality. But the great plan of happiness allows every person a chance in this life or the next to hear the good news and enter into sacred covenants with God. Thus God not only has the desire to save all of his Children, but has instigated a plan that facilitates that possibility.

Many Christian ministers speak of receiving a “call” to the ministry through feelings given to them by God to preach the words of Christ and minister to their fellow men and women. Those most serious about pastoral work then receive degrees and theological training before embarking on a career in the ministry. Latter-day Saints often share in these feelings of being called to the ministry, and they honor the value of an education in the scriptures. However, Latter-day Saints believe that a call to the ministry comes by revelation through one who is authorized and holds the keys of the priesthood. In the Latter-day Saint faith, a person alone does not choose to enter the ministry; instead, the Lord works through His authorized servants to identify by revelation the right people to serve. 

The fifth article of faith speaks of “a man” called of God, but in more recent years many Church leaders have spoken of “priesthood authority” as something that is given to all officers of the Church, male or female. It is true that certain offices in the Church are only held by men, and other offices are only held by women, but both genders can hold priesthood authority. For instance, when Jean B. Bingham was serving as General President of the Relief Society, she taught, “In my callings, because I am serving with priesthood authority given to me by one who holds the keys, there have been numerous times when I have had thoughts or words given to me that are just what a young woman or Relief Society sister or Primary child needed to hear. I know that those words came because of the priesthood authority I was given when I was set apart for that calling.”¹¹

The authority for every office in the Church, whether it is a priesthood office such as deacon, Primary teacher, Relief Society president, or bishop, is bestowed through the direct laying on of hands by one who is in authority and acts under the direction of a leader with appropriate priesthood keys

11. “President Bingham on Women and the Priesthood,” Church News, May 12, 2020.

Latter-day Saints do not believe that the modern Church precisely mirrors the organization of the primitive Church. For example, there is no mention of a Primary or a Relief Society in the New Testament. Yet both organizations are a vital part of the Church. Many of the offices, organizations, and programs of the Church are not found in the scriptural records of the ancient Church. But we firmly believe in the role of priesthood leaders who can, by revelation, establish new callings, organizations, and programs to fit the needs of the current Church. The role of modern prophets and apostles is to receive the revelation necessary to allow the Church to adapt to the conditions in which it exists without compromising its unique nature and integrity. 

In declaring the sixth article of faith, Joseph Smith aimed to tie the offices of the Church directly to the scriptures. Just as the ancient Church was led by prophets who received revelations, the restored Church would be also. Joseph Smith also clarified some of the purposes of the offices listed in the sixth article of faith. For example, in an 1839 discourse he taught, “An Evangelist is a patriarch . . . where ever the Church of Christ is established in the Earth[,] there should be a Patriarch for the benefit of the posterity of the Saints, as it was with Jacob in giv[ing] his patriarchal blessing unto his Sons.”¹² New offices and roles within the Church may continue to be revealed, but the essential principle taught in the sixth article of faith is that the Church is led by those with priesthood authority who receive revelation from God.

12. Discourse, between circa 26 June and circa 2 July 1839, as Reported by Wilford Woodruff, p. 35, JSP. 

Three different lists of the gifts of the Spirit are given in the scriptures, in 1 Corinthians 12–13, Moroni 10, and Doctrine and Covenants 46. Every person with the gift of the Holy Ghost can receive and exercise the gifts of the Spirit. Those listed in these passages and in the seventh article of faith are only a sampling of the gifts available to us. The message from the Savior to His followers is to “seek ye earnestly the best gifts” (D&C 46:8). 

In addition to seeking the best gifts, we are encouraged to seek those who possess gifts that will bless us and help us grow. The gifts of the spirit are designed to be used cooperatively among the Saints so that a feeling of love and unity can prevail among us. The Lord counseled the early Saints that “all have not every gift given unto them; for there are many gifts, and to every man is given a gift by the Spirit of God” (D&C 46:11). In making this statement, the Lord is speaking to the general membership of the Church. Spiritual gifts allow us to help and bless the people in our lives. In return, we receive blessings from those with gifts we do not possess. We seek these gifts to overcome our own weaknesses and to allow others to grow through exercising their own gifts. 

The eighth and ninth articles of faith are related to each other and highlight one of the major differences between Latter-day Saints and most Christians, specifically the concept of an open canon of scripture. A Latter-day Saint paraphrasing this teaching today can correctly declare that we believe not only the Bible to be the word of God as far as it is translated correctly but also the Book of Mormon, the Doctrine and Covenants, the Pearl of Great Price, and the words of the living prophets to be the word of God. When Joseph made this statement in 1842, the Doctrine and Covenants was in print, but Joseph probably simplified the eighth article of faith because the idea of an additional book of scripture was already so radical to the people of his time. 

The message of the Restoration is that scripture, prophets, and revelation can come to all people in any time or place. On its title page, the Book of Mormon declares “that Jesus is the Christ, the Eternal God, manifesting himself unto all nations” (Book of Mormon title page). The children of God are found everywhere in the world, and the Lord speaks to them through prophets called among them. The Doctrine and Covenants testifies that the Lord also does not discriminate according to the time His children come to the earth. God speaks in all ages and in all places. 

Elder Jeffrey R. Holland testified of the importance of an open canon for those who believe in a living God. He taught: 

The fact of the matter is that virtually every prophet of the Old and New Testament has added scripture to that received by his predecessors. If the Old Testament words of Moses were sufficient, as some could have mistakenly thought them to be, then why, for example, the subsequent prophecies of Isaiah or of Jeremiah, who follows him? To say nothing of Ezekiel and Daniel, of Joel, Amos, and all the rest. If one revelation to one prophet in one moment of time is sufficient for all time, what justifies these many others? What justifies them was made clear by Jehovah Himself when He said to Moses, “My works are without end, and . . . my words . . . never cease” (Moses 1:4).¹³

13. Jeffrey R. Holland, “My Words . . . Never Cease,” April 2008 General Conference, emphasis in original. 

While Latter-day Saints hold the scriptures to be sacred and emphasize their study, we also believe in continuing revelation. In our attempt to live according to the tenets of the scriptures, we sometimes tend to overlook the fact that the scriptures were written and translated by flawed, mortal beings. Moroni, one of the finest of the scriptural writers, apologized for his own weakness, saying, “if there are faults[,] they are the mistakes of men; wherefore condemn not the things of God” (Book of Mormon title page). Scripture plays a vital role in our understanding of God and His purposes for us, but to Latter-day Saints, scripture is not the ultimate source of truth. 

All problems cannot be resolved by an appeal to scripture. In his search for truth, the young Joseph Smith found that “the teachers of religion of the different sects understood the same passages of scripture so differently as to destroy all confidence in settling the question by an appeal to the Bible” (Joseph Smith—History 1:12). Instead, Joseph appealed directly to God for an answer to his questions, leading to his vision of the Father and the Son. Elder Jeffrey R. Holland explained, “The scriptures are not the ultimate source of knowledge for Latter-day Saints. They are manifestations of the ultimate source. The ultimate source of knowledge and authority for a Latter-day Saint is the living God. The communication of those gifts comes from God as living, vibrant, divine revelation.”¹⁴

Perhaps the most tantalizing part of the nineth article of faith is the promise that God “will yet reveal many great and important things pertaining to the Kingdom of God.” Latter-day Saints look to the ancient texts for inspiration and guidance but also anticipate the word of God to the prophets of our day.

14. Jeffrey R. Holland, “My Words . . . Never Cease,” April 2008 General Conference, emphasis in original.

The house of Israel is the royal family of humanity. What makes it unique among royal families is that anyone can join by accepting the principles and ordinances of the gospel. Ancient scripture largely consists of a record of God’s dealings with the house of Israel. One stated purpose of the Book of Mormon is “to show unto the remnant of the house of Israel what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord, that they are not cast off forever” (Book of Mormon title page). The history in the pages of the Old Testament, the Book of Mormon, and other ancient scripture tell the saga of Israel’s rise and its scattering among the nations.

The scriptures brought forth in the latter days are intended to facilitate the gathering of Israel. Teaching His disciples in the Americas, Jesus Christ prophesied of a sign signaling the beginning of the gathering of Israel. The Savior then told His disciples that “when these things which I declare unto you . . . shall be known unto the Gentiles,” the sign would be fulfilled (3 Nephi 21:1–3). In other words, the coming forth of the Book of Mormon is the great sign of the beginning of the gathering of Israel.

Israel is currently scattered among all nations. Many of those who gather to the house of Israel are direct descendants of the ancient Israelites. If they are not, they are simply adopted into the house of Israel. The Lord makes no distinction between Israelites by blood or adoption, and all must choose of their own accord to be a part of the house of Israel.¹⁵ Part of the gathering of Israel includes the family returning to their ancestral homelands—but the most important part of the gathering happens when the Israelites realize their true identity and purpose. The Book of Mormon prophet Jacob taught that Israelites “shall be restored to the true church and fold of God; when they shall be gathered home to the lands of their inheritance, and shall be established in all their lands of promise” (2 Nephi 9:2). The spiritual gathering is first in importance and takes priority over the physical gathering. In this same spirit, the prophet Mormon pleaded with the remnants of Israel to “know ye that ye are of the house of Israel. Know ye that ye must come unto repentance, or ye cannot be saved” (Mormon 7:1–3). 

Ancient prophets testified that the miracles associated with the latter-day gathering of Israel would eclipse the wonder of the miracles when the Israelites made their ancient exodus from Egyptian captivity. Jeremiah prophesied, “Behold, the days come, saith the Lord, that it shall no more be said, The Lord liveth, that brought up the children of Israel out of the land of Egypt; But, The Lord liveth, that brought up the children of Israel from the land of the north, and from all the lands whither he had driven them: and I will bring them again into their land that I gave unto their fathers” (Jeremiah 16:14–15).

15. See Russell M. Nelson, “Covenants,” October 2011 General Conference. 

While Latter-day Saints believe that The Church of Jesus Christ of Latter-day Saints is the “only true and living church upon the face of the whole earth” (D&C 1:30), we also embrace and accept the truth and goodness found in many other faiths. Church leaders from Joseph Smith to the present day have taught the importance of religious tolerance and cooperation among people of faith, and goodwill toward all men. In a meeting of the Council of Fifty, Joseph Smith taught, “God cannot save or damn a man only on the principle that every man acts, chooses[,] and worships for himself; hence the importance of thrusting from us every spirit of bigotry and intolerance towards a man’s religious sentiments, that spirit which has drenched the earth with blood—When a man feels the least temptation to such intolerance[,] he ought to spurn it from him.”¹⁶

In the same discourse, Joseph continued, “The principles of intolerance and bigotry never had a place in this kingdom, nor in my breast . . . Nothing can reclaim the human mind from its ignorance, bigotry, superstition [etc] but those grand and sublime principles of equal rights and universal freedom to all men . . . Hence in all governments or political transactions a man’s religious opinions should never be called in question. A man should be judged by the law independent of religious prejudice.”¹⁷

16. Minutes, 11 April 1844, pp. 117–18, JSP. 

17. Minutes, 11 April 1844, pp. 118–20, JSP. 

The Church of Jesus Christ of Latter-day Saints has grown into a vast global family, with members in nearly every nation on earth. The Saints live under a wide variety of political climates, systems, and forms of government. In all nations, a consistent value among the Saints is the desire to contribute to their home countries and to be good citizens. Church leaders ask Latter-day Saints to participate in political processes and work to better themselves and the societies they are part of. President Dallin H. Oaks counseled, “We should be knowledgeable citizens who are active in making our influence felt in civic affairs.”¹⁸

In most places, Latter-day Saints find themselves in the minority. We work with other people of goodwill to compromise and find ways to safeguard public morals, health, and safety. In the few places where Latter-day Saints are in the majority, they are taught by their leaders to be sensitive and cautious toward minorities. In creating new laws and statutes, Latter-day Saints are informed by their religious beliefs. President Dallin H. Oaks taught, “Believers should not be deterred by the familiar charge that they are trying to legislate morality. Many areas of the law are based on Judeo-Christian morality and have been for centuries. Our civilization is based on morality and cannot exist without it.”¹⁹

In all things, Latter-day Saints work to bring into harmony their belief in truth and their desire to be accepting and tolerant of all people.

18. Dallin H. Oaks, “Defending Our Divinely Inspired Constitution,” April 2021 General Conference. 

19. Dallin H. Oaks, “Truth and Tolerance,” CES fireside, September 11, 2011. 

The final article of faith reflects the Latter-day Saint view that there are many things of beauty and worth in the world. Brigham Young taught, “Every accomplishment, every polished grace, every useful attainment in mathematics, music, and in all sciences and art belong to the Saints.”²⁰ Latter-day Saints seek truth and beauty in all disciplines and in all facets of life. Through His prophets and apostles, the Lord has frequently encouraged the Saints to seek the best in scholarship, literature, and art. 

Latter-day Saints seek for excellence not only in religion and morality but in every field. President John Taylor prophesied, “You mark my words, and write them down and see if they do not come to pass. You will see the day that Zion will be far ahead of the outside world in everything pertaining to learning of every kind as we are today in regard to religious matters. God expects Zion to become the praise and glory of the whole earth, so that kings hearing of her fame will come and gaze upon her glory.”²¹

In the early Church, the Saints celebrated artistic ventures such as music, theater, and literature. Even while the Saints were settling a hostile frontier, artistic and educational endeavors were encouraged. In many Latter-day Saint settlements, the first community structure built was a school. While Salt Lake City was still a small oasis in the wilderness, Brigham Young and other Church leaders built a theater. These refinements played an essential role in elevating the minds of the Saints and moving them toward Zion. Brigham Young once taught, “If I were placed on a cannibal island and given the task of civilizing its people, I should straightway build a theatre.”²² In theater, as in all the arts, there is much that is good and uplifting, and much that is degrading. Latter-day Saints are taught to seek the best in all things and to share their gifts with others, fulfilling the Savior’s vision of becoming “the light of the world” (Matthew 5:14).

20. Brigham Young, quoted in Spencer W. Kimball, “The Gospel Vision for the Arts,” Ensign, July 1977.

21. Sermon, September 20, 1857; see The Messenger, July 1953.

22. Brigham Young, quoted in Encyclopedia of Mormonism, “Drama,” 1:428.