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WHAT IS PRIESTHOOD? The primary Hebrew word for "priest" in the Old Testament is kohen, which appears approximately 750 times. This term refers to individuals who served as priests of the one true God, as well as those who acted as priests for false gods worshipped by other nations or, at times, by unfaithful Israelites (e.g., Genesis 41:45; 2 Kings 10:11). Related terms include: • Kehunna: Referring to "priesthood" (Exodus 29:9; Numbers 18:1-7). • Kahan: Meaning "to act as a priest." • Komer: Used exclusively for idolatrous priests (2 Kings 23:5). Priesthood played a central role in the worship of Israel, particularly in the tabernacle and later the temple. Before King Josiah’s reforms (2 Kings 23), five categories of priests existed: 1. High priests (e.g., Aaron). 2. Second-order priests, descendants of Aaron with lesser duties. 3. Idolatrous priests, who served foreign gods. 4. Priests of local shrines (or "high places"). 5. Priests of the northern kingdom, who were remnants of Israel after the division. Josiah’s reformation abolished all but the legitimate temple priests, preserving only the Aaronic line to fulfil the priestly duties outlined in the Mosaic law (2 Kings 23:4-20) The Origins of Priesthood The first mention of a priest in the Bible is Melchizedek, the "king of Salem" and "priest of God Most High" (Genesis 14:18). Melchizedek blessed Abram, and Abram gave him a tithe of the spoils from battle. This unique priesthood predates the Levitical system established under the Mosaic covenant and is later referenced as a type of eternal priesthood in Psalm 110:4. Jethro, Moses’ father-in-law, is another example of a non-Israelite priest who worshipped the true God (Exodus 3:1; 18:1). However, the majority of the Old Testament focuses on the priesthood established through Aaron and his descendants A Kingdom of Priests At Mount Sinai, God declared Israel to be "a kingdom of priests and a holy nation" (Exodus 19:6). This meant that the nation collectively had access to God and was called to reflect His holiness to the world. This concept was formalised through the covenant ceremony in Exodus 24, in which the people of Israel affirmed their relationship with God and received His laws. While all Israel was called to serve God in this way, the Aaronic priesthood was specifically set apart to mediate between God and the people. Aaron and his descendants were given the responsibility of offering sacrifices, maintaining the sanctity of the temple, and interceding for the nation (Numbers 18:1-7). The Levites assisted them with tasks such as transporting the tabernacle, guarding the sanctuary, and teaching the law (Deuteronomy 33:10; 1 Chronicles 23:27-32) The High Priest The high priest held a unique position of authority and responsibility within the Aaronic priesthood. He alone could enter the Holy of Holies on the Day of Atonement to make atonement for the sins of the nation (Leviticus 16). The high priest was also responsible for: 1. Maintaining the sanctity of the priesthood by adhering to stricter standards of purity (Leviticus 21:10-15). 2. Teaching God’s law to the people (Deuteronomy 33:10). 3. Using the Urim and Thummim to discern God’s will for the nation (Exodus 28:30). Priesthood in the New Testament In the New Testament, the Greek word for "priest" (hiereus) occurs primarily in connection with the role of Jesus and references to Old Testament priesthood practices. The New Testament frequently links the priesthood to the concept of sacrifice, emphasising the contrast between the temporary sacrifices offered by Aaronic priests and something greater that these sacrifices foreshadowed. The priesthood of Melchizedek is also highlighted in the New Testament as being significant and distinct. Melchizedek’s priesthood was not based on lineage or the Mosaic law, making it a unique and powerful concept that continues to hold theological weight (Hebrews 7:3). This priesthood is described as eternal and greater than the Levitical priesthood, raising questions about its continued relevance and application. Throughout the Scriptures, we see the development of two primary priesthoods: the Aaronic and the Melchizedekian. Both played critical roles in mediating between God and His people, and both carried unique qualifications and responsibilities. But while we have a priesthood pertaining to Aaron and Melchizedek, do Christian followers of Jesus have authority within these priesthoods? And if not, do we have any other type of priesthood, and what does it mean for our relationship with Jesus Christ and God the Father? THE PRIESTHOOD OF THE CHRIST One of the most frequently quoted passages from the Hebrew Scriptures in the New Testament is Psalm 110. This psalm is one of the most profoundly prophetic texts within the collection of 150 divine hymns, songs, and laments. The psalmist writes: “The LORD says to my Lord: ‘Sit at My right hand Until I make Your enemies a footstool for Your feet.’ The Lord will stretch out Your strong sceptre from Zion, saying, ‘Rule in the midst of Your enemies.’ Your people will volunteer freely on the day of Your power; In holy splendour, from the womb of the dawn, Your youth are to You as the dew. The LORD has sworn and will not change His mind, ‘You are a priest forever According to the order of Melchizedek.’ The Lord is at Your right hand; He will shatter kings in the day of His wrath. He will judge among the nations, He will fill them with corpses, He will shatter the chief men over a broad country. He will drink from the brook by the wayside; Therefore He will lift up His head.” (Psalm 110:1-7, NASB) We as Christians today recognise the figure described as “my Lord,” to whom the LORD God says, “Sit at My right hand,” as none other than Jesus Christ, the Jewish Messiah. Psalm 110 is not only a prophetic description of the Messiah but also a profound insight into the type of priest and king He was to be. Jesus Himself referenced this psalm when addressing the Pharisees, asking them whose son the Messiah was: “If David then calls Him ‘Lord,’ how is He his son?” (Matthew 22:45) In this psalm, we see a Messiah who is both priest and king, a concept unique to the “order of Melchizedek.” Unlike the Aaronic priests, Melchizedek’s priesthood is eternal and royal, pointing to a dual role of ruler and intercessor. The Epistle to the Hebrews explains the theological significance of this priesthood. In chapter 7, Melchizedek is mentioned briefly in connection with Abraham. The author of Hebrews establishes that Melchizedek’s priesthood is superior to the Aaronic priesthood because Abraham, the ancestor of Levi, paid tithes to Melchizedek. This demonstrates that Melchizedek’s priesthood outranks both Abraham and his descendants. The writer states: “But without any dispute the lesser person is blessed by the greater. In this case mortal men receive tithes, but in that case one receives them, of whom it is testified that he lives on. And, so to speak, through Abraham even Levi, who received tithes, has paid tithes, for he was still in the loins of his forefather when Melchizedek met him.” (Hebrews 7:7-10, NASB) The writer goes further, explaining the limitations of the Levitical priesthood. If perfection could be attained through it, there would be no need for another priest to arise in the order of Melchizedek. The change in priesthood necessitates a change in law: “For when the priesthood is changed, of necessity there takes place a change of law also.” (Hebrews 7:12, NASB) Christ’s priesthood is introduced as eternal, not reliant on lineage but based on the power of an endless life. The Greek word akatalutos (Hebrews 7:16), meaning “ indestructible ,” highlights the eternal nature of Christ’s priesthood. The Aaronic priesthood, with its sacrifices and rituals, was rendered obsolete at the crucifixion of Christ. The tearing of the temple veil symbolised the end of the old covenant and the direct access believers now have to God (Matthew 27:51). The writer of Hebrews explains: “For Christ did not enter a holy place made by hands, a mere copy of the true one, but into heaven itself, now to appear in the presence of God for us; nor was it that He would offer Himself often, as the high priest enters the Holy Place year by year with blood that is not his own. Otherwise, He would have needed to suffer often since the foundation of the world; but now once at the consummation of the ages He has been revealed to put away sin by the sacrifice of Himself.” (Hebrews 9:24-26, NASB) Unlike the Levitical priests, whose ministry passed from father to son, Christ’s priesthood is unchangeable. Hebrews 7:24 uses the Greek word aparabatos , meaning “unchangeable” or “untransferable.” The Goodspeed literal translation reads : “But He continues forever, so His priesthood is untransferable.” This priesthood resides uniquely in Christ, who, as the Son of God, possesses imperishable life and an eternal role as mediator. The writer declares: “You are a priest forever according to the order of Melchizedek.” (Hebrews 7:17, NASB) The Epistle to the Hebrews reveals the unique and eternal nature of Christ’s priesthood. By virtue of His sacrifice and resurrection, He fulfils and surpasses the Aaronic priesthood. The priesthood of Melchizedek, residing solely in Christ, is eternal, untransferable, and indestructible. It consummates the old covenant and establishes a new and superior way of mediation between God and humanity DO CHRISTIANS HOLD A PRIESTHOOD? It is vital to teach in our churches that the universal Catholic church of Jesus Christ has always held a priesthood—one clearly taught in the New Testament. This priesthood was emphasised by the great Reformation theologian Martin Luther, who described it as “the priesthood of all believers,” encompassing both male and female believers (Galatians 3:28; 1 Peter 2:9). In the opening verses of the book of Revelation, the apostle John makes an extraordinary statement: “Grace to you and peace from Him who is, and who was, and who is coming, and from the seven spirits that are before His throne, and from Jesus Christ, the faithful witness, the first-born out of the dead, and the ruler of the kings of the earth; to Him who did love us, and did wash us from our sins in His blood, and did make us kings and priests to His God and Father, to Him is the glory and the power to the ages of the ages! Amen.” (Revelation 1:4-6, YLT) This declaration by apostolic authority is profound. Jesus Christ, who is the ruler of the kings of the earth, continues to love us and has released us from our sins through His own blood. Furthermore, He has made all believers “kings and priests to His God and Father.” Here lies the true Christian priesthood. The Christian does not need temples, secret rituals, or esoteric practices. His priesthood does not depend on special offices or communication with the dead. Instead, the Christian priesthood embraces all those who have been redeemed by the blood of Jesus Christ and who enjoy the unending love of the Lamb of God who takes away the sins of the world. Peter affirms this priesthood in his epistle, declaring: “And ye are a choice race, a royal priesthood, a holy nation, a people acquired, that the excellencies ye may show forth of Him who out of darkness did call you to His wondrous light; who were once not a people, and are now the people of God; who had not found kindness, and now have found kindness.” (1 Peter 2:9-10, YLT) This royal priesthood is not linked to Aaron or Melchizedek. Scripture reveals that the Aaronic priesthood has been changed (Hebrews 7:12), and the Melchizedek priesthood is “untransferable” by its very nature (Hebrews 7:24). Instead, the Christian priesthood is composed of all those consecrated as “ambassadors for Christ,” as Paul describes: “In behalf of Christ, then, we are ambassadors, as if God were calling through us, we beseech, in behalf of Christ, ‘Be reconciled to God.’” (2 Corinthians 5:20, YLT) The priesthood of the believer calls Christians to proclaim the gospel, live holy lives, and intercede on behalf of others, urging all to “be reconciled to God.” In these times of widespread denial of Christ, apostasy, and the turning to fables, Christians must remain steadfast in their faith. To be part of “kings and priests to His God and Father” (Revelation 1:6, YLT) and the “royal priesthood” (1 Peter 2:9, YLT), one must undergo personal regeneration—a saving encounter with Jesus Christ, the God-Man of Scripture. This priesthood is not a matter of external ritual but a living, vital relationship with the God of the Bible, incarnate in Jesus of Nazareth. It is through His sacrifice that we are redeemed, and through His resurrection that we are made part of His eternal kingdom. Amen . Bibliography Primary Sources (Scripture) • Holy Bible. New American Standard Bible (NASB). The Lockman Foundation, 2020. • Holy Bible. Young’s Literal Translation (YLT). Public Domain, 1898. Secondary Sources • Goodspeed, Edgar J. The Bible: An American Translation. Chicago: University of Chicago Press, 1923. • Luther, Martin. Concerning Christian Liberty. Translated by W.A. Lambert. Philadelphia: Fortress Press, 1957. • Thayer, Joseph Henry. Greek-English Lexicon of the New Testament. New York: American Book Company, 1889. • Calvin, John. Institutes of the Christian Religion. Translated by Henry Beveridge. Edinburgh: Calvin Translation Society, 1845. • Bruce, F.F. The Epistle to the Hebrews. Rev. ed. Grand Rapids: Eerdmans, 1990.

see Daniel 7:9-10 The Adam-god Doctrine Whether it is called a doctrine or a theory, the origins of the Adam-God teaching can be traced directly to Brigham Young, the second president of The Church of Jesus Christ of Latter-day Saints. Many modern LDS bishops and leaders dismiss this teaching, claiming that Brigham Young never taught it, was misunderstood, or—God forbid—was simply wrong. Others argue that it was never an official doctrine and should not be considered part of LDS theology. But what did Brigham Young actually say? Where did this teaching originate, and why was there such a dramatic shift in how the LDS Church responded to it? Brigham Young publicly declared that Adam was not only the first man but also God the Father and the only God we should worship. His most famous statement on this can be found in the Journal of Discourses , a collection of early LDS sermons once considered a standard doctrinal source for the Church. "Now hear it, O inhabitants of the earth, Jew and Gentile, Saint and Sinner! When our father Adam came into the garden of Eden, he came into it with a celestial body and brought Eve, one of his wives, with him. He helped to make and organize this world. He is Michael, the Archangel, the Ancient of Days! about whom holy men have written and spoken—He is our Father and our God, and the only God with whom we have to do." (Journal of Discourses, Vol. 1, p. 50, April 9, 1852) This was not an isolated statement. Brigham Young repeated this doctrine for over 25 years in LDS sermons, reinforcing it as a fundamental belief during his presidency. Was the Journal of Discourses Considered Scripture? Many LDS apologists today argue that the Journal of Discourses  does not represent official doctrine, yet LDS leaders once treated it as scripture. The Millennial Star, an official LDS publication, wrote in 1865: " The Journal of Discourses deservedly ranks as one of the standard works of the Church; and every right-minded Saint will certainly welcome with joy every Number as it comes forth from the press, as an additional reflector of ‘the light that shines from Zion’s hill.’" (Millennial Star, Vol. 27, p. 659, 1865) Additionally, Brigham Young himself affirmed the authoritative status of his sermons: " When one of the Elders writes a sermon delivered by me and it is correctly written, it is as good scripture as is in the Bible." ( Journal of Discourses , Vol. 13, p. 264) While the Journal of Discourses  was once treated as scripture, modern LDS leaders reject Adam-God doctrine, but multiple early apostles and First Presidency members publicly defended it, proving that it was not a fringe idea. For example: Heber C. Kimball (First Presidency, 1855): "I have learned by experience that there is but one God that pertains to this people, and He is the God that pertains to this earth—the first man." ( Journal of Discourses , Vol. 5, p. 19) Wilford Woodruff (4th LDS President, Journal Entry, 1854): "President Young said that Adam was the Father of Jesus Christ and was our God and that Joseph taught this principle." Franklin D. Richards (Apostle, 1857): "Pres. Young taught that Adam was the Father of Jesus and the only God with whom we have to do." Clearly, multiple high-ranking leaders supported  Brigham Young’s Adam-God Doctrine, contradicting the claim that it was never a serious LDS belief. The LDS Church’s Later Rejection of Adam-God Despite early LDS leaders defending Adam-God, many modern LDS prophets have rejected it as false doctrine. Spencer W. Kimball (12th LDS President, 1976): "We warn you against the dissemination of doctrines which are not according to the scriptures and which are alleged to have been taught by some of the General Authorities of past generations. Such, for instance, is the Adam-God theory. We denounce that theory and hope that everyone will be cautioned against this and other kinds of false doctrine." – Spencer W. Kimball, General Conference, October 1976 (Ensign, November 1976, p. 77) Bruce R. McConkie (1980): "There are those who believe or say they believe that Adam is our father and our god, that he is the father of our spirits and our bodies, and that he is the one we worship. The devil keeps this heresy alive as a means of obtaining converts to cultism.  It is contrary to the whole plan of salvation set forth in the scriptures." – Bruce R. McConkie, “The Seven Deadly Heresies” Address, Brigham Young University, June 1, 1980 "Yes, President Young did teach that Adam was the father of our spirits, and all the related things that the cultists ascribe to him. This, however, is not true.  He expressed views that are out of harmony with the gospel." – Bruce R. McConkie, Personal Letter to Eugene England, February 19, 1981 Mark E. Petersen (1980): "Adam was not our God, nor was he our Savior. But he was the humble servant of both in his status as an angel." – Elder Mark E. Petersen, "Adam, the Archangel," General Conference, October 1980 Thus, the LDS Church now officially rejects the Adam-God Doctrine, stating that God was never Adam. However, dismissing Brigham Young’s teachings is not so simple. If Young was wrong, then his claim to divine revelation collapses—leading to serious theological consequences; but even Brigham himself warned against people not believing him: "It is a great mystery to many, and a subject of much speculation. Some have grumbled, and I have heard men say that they would not believe it if they were to know it was true. But I tell you, if you do not embrace it, you will be damned. No man or woman in this dispensation will ever enter into the celestial kingdom of God without accepting this truth." - Journal of Discourses, Vol. 7, p. 238 (October 9, 1859) Brigham Young did not teach Adam-God as personal speculation—he declared it as divine revelation and doctrine necessary for salvation,  as quoted he said that even rejecting this teaching could lead to damnation. While the refutations have come, and tried to claim that Brigham got this doctrine wrong, he went on to make a noteworthy claim that it was in fact Joseph Smith, jr. who held this belief: "You came out tonight & place them as charges, & have as many against me as I have you. One thing I thought I might still have omitted It was Joseph’s doctrine that Adam was God when in Luke Johnson’s, at O Hyde the power came upon us, or such that alarmed the neighborhood. God comes to earth & eats & partakes of fruit" - April 4, 1860, Miscellaneous Papers, Brigham Young Collection, LDS Archives Not to mention the previously quoted Wilford Woodruff said "that Joseph taught this principle." Though no formal writings from Smith himself could validate these claims, we must remember Young and Woodruff were seen as prophets of the Most High. Brigham Young   made several statements affirming that he could not lie or that his teachings were divinely inspired: "I have never yet preached a sermon and sent it out to the children of men, that they may not call scripture." – Brigham Young, Journal of Discourses, Vol. 13, p. 95, January 2, 1870 "I say now, when they [the people] go home, let them write down what I say, and if it is not true, let them say so. I could not speak truth and lie at the same time." – Brigham Young, Journal of Discourses, Vol. 18, p. 72, June 23, 187 So let us recap: Brigham Young openly taught Adam-God as doctrine. He claimed that his sermons were scripture and that he could not lie while preaching. Modern LDS leaders reject Adam-God as false doctrine. If Brigham Young was right, then the modern LDS Church is wrong. If the modern LDS Church is right, then Brigham Young taught false doctrine—meaning he was wrong when he claimed he couldn’t lie. But the question that truly should be asked is, did the church of Jesus Christ latter-day saints reject this doctrine truly? The Modern Teaching Modern Latter-day Saints may not be familiar with the Adam-God Doctrine or its historical significance. However, any serious believer of the LDS faith should take the time to examine this history and compare it with current Church teachings. While Brigham Young openly taught that Adam was both God the Father and the only God with whom we have to do, the LDS Church today denies this doctrine. However, some elements of Young’s teachings remain embedded in official LDS theology, creating a doctrinal contradiction. To understand how the LDS Church currently views Adam, let us examine their official teachings. The first man created on earth. Adam is the father and patriarch of the human race on the earth. His transgression in the Garden of Eden (Gen. 3; D&C 29:40–42; Moses 4) caused him to “fall” and become mortal, a step necessary in order for mankind to progress on this earth (2 Ne. 2:14–29; Alma 12:21–26). Adam and Eve should therefore be honored for their role in making our eternal growth possible. Adam is the Ancient of Days and is also known as Michael (Dan. 7; D&C 27:11; 107:53–54; 116; 138:38). He is the archangel (D&C 107:54) and will come again to the earth as the patriarch of the human family (D&C 116). - Guide to the Scriptures, Adam This teaching bears a striking resemblance to Brigham Young’s controversial doctrine, particularly in its identification of Adam as the "Ancient of Days" and Michael the Archangel. Like Young’s teaching, the LDS Church acknowledges Adam’s role in the Fall, wherein he and Eve partook of the forbidden fruit, introducing mortality and the ability to choose between good and evil. However, the key distinction is that, in mainstream Christianity, Adam is simply the first human created by God and the father of the human race—not a divine being or the holder of godlike titles. But it is here where we have a big problem, not just for the modern saint but even for Brigham Young. Let’s Test Ourselves I’m going to present two passages of scripture, but I will redact the identification of one of the beings described. All I ask is that you answer honestly, in your heart of hearts: Who is being described in these passages? "I kept looking until thrones were set up,And [REDACTED] took His seat;His garment was white as snow,And the hair of His head like pure wool.His throne was ablaze with flames,Its wheels were a burning fire.A river of fire was flowingAnd coming out from before Him;Thousands upon thousands were serving Him,And myriads upon myriads were standing before Him;The court convened,And the books were opened." "Then I turned to see the voice that was speaking with me. And after turning I saw seven golden lampstands; and in the middle of the lampstands I saw one like a son of man, clothed in a robe reaching to the feet, and wrapped around the chest with a golden sash.His head and His hair were white like white wool, like snow;And His eyes were like a flame of fire.His feet were like burnished bronze when it has been heated to a glow in a furnace,And His voice was like the sound of many waters.In His right hand He held seven stars,And out of His mouth came a sharp two-edged sword;And His face was like the sun shining in its strength."– Revelation 1:12-16 Clearly, these two passages describe the same divine being—if not the exact same, then at least identical in power, majesty, and glory. The second passage is from Revelation 1, where John explicitly identifies Jesus Christ in His heavenly glory. The first passage is from Daniel 7, where the being described is the Ancient of Days—who Christians recognize as God the Father. The imagery in Daniel 7 and Revelation 1 establishes a direct link between Jesus and the Father, demonstrating that Jesus is not separate from God but fully divine. Revelation portrays Jesus with the same attributes as the Ancient of Days, strongly supporting the doctrine of the Trinity—that the Father and the Son are distinct persons yet share the same divine nature. The Devastating Implication for Mormon Doctrine Now, here’s where the LDS teaching collapses: If the Ancient of Days is God the Father, and Jesus in Revelation 1 shares the same attributes, then Jesus is divine, fully sharing in the Father's eternal glory. This directly refutes the Mormon concept of God, because: LDS doctrine claims that the Father and Son are separate, distinct beings with completely different essences. Yet, Daniel and John describe the same being but attribute Him to different persons—which supports the Christian doctrine of the Trinity, not the Mormon doctrine of God. Jesus is the visible image of the invisible God (Colossians 1:15), aligning with His own words: "Whoever has seen Me has seen the Father" (John 14:9). However, the LDS Church still teaches that Adam is the Ancient of Days—a title given to God the Father in Daniel 7, who shares His attributes with Jesus Christ in Revelation 1. This contradicts LDS doctrine, blasphemes the Most High God, and once again proves that the Mormon concept of God is ever-changing—its definition, manifestation, and theology shifting over time to fit their evolving narrative. A Crucial Crisis in Mormon Theology This contradiction leaves Latter-day Saints with two difficult choices: If Mormons reject the Adam-God Doctrine, they are calling Brigham Young and Joseph Smith heretical false prophets. If they still believe in Adam-God, they are following a teaching that their own church has since denounced as false doctrine. Either way, Mormonism stands divided against itself—a house built on theological sand, constantly shifting, yet never stable. If the LDS Church truly rejected Brigham Young’s Adam-God Doctrine, why does it still teach that Adam is the Ancient of Days—a title that Daniel 7 explicitly gives to God? This is not a minor inconsistency—it is a blatant contradiction. Either Brigham Young was correct in calling Adam 'God' (which the LDS Church denies), or the LDS Church is still holding onto a remnant of his false teaching. LDS Scripture Exposes Mormonism’s Own Falsehood Christians firmly believe that the LDS Church is a false religion, built on the fabrications of Joseph Smith, a false prophet. Yet, even the LDS Church’s own scripture contradicts its changing doctrine: "God is not a partial God, neither a changeable being; but he is unchangeable from all eternity to all eternity."– Moroni 8:18 , The Book of Mormon If God is unchanging from eternity to eternity, why does the LDS Church’s doctrine change constantly? If Mormons truly believed their own scripture, they would have already rejected Joseph Smith, Brigham Young, and the LDS Church itself—for Mormonism is not the work of the unchanging God, but the invention of changeable men. Thus, the truth remains: Mormonism is built on contradictions.  If a Latter-day Saint truly seeks the unchanging God, they must abandon a religion built on the words of changing men BIBLIOGRPAHY The Church of Jesus Christ of Latter-day Saints. Guide to the Scriptures: Adam . Accessed February 2025. https://www.churchofjesuschrist.org/study/scriptures/gs/adam . The Church of Jesus Christ of Latter-day Saints. Doctrine and Covenants . Salt Lake City, UT: The Church of Jesus Christ of Latter-day Saints, 1981. The Church of Jesus Christ of Latter-day Saints. The Book of Mormon: Another Testament of Jesus Christ . Salt Lake City, UT: The Church of Jesus Christ of Latter-day Saints, 1981. The Church of Jesus Christ of Latter-day Saints. The Pearl of Great Price . Salt Lake City, UT: The Church of Jesus Christ of Latter-day Saints, 1981. Journal of Discourses (Brigham Young’s Teachings) Young, Brigham. Journal of Discourses , Vol. 1, p. 50. April 9, 1852. Young, Brigham. Journal of Discourses , Vol. 5, p. 19. 1855. Young, Brigham. Journal of Discourses , Vol. 7, p. 238. October 9, 1859. Young, Brigham. Journal of Discourses , Vol. 13, p. 95. January 2, 1870. Young, Brigham. Journal of Discourses , Vol. 18, p. 72. June 23, 1874. Statements by Early LDS Leaders Supporting Adam-God Doctrine Kimball, Heber C. Journal of Discourses , Vol. 5, p. 19. 1855. Woodruff, Wilford. Wilford Woodruff Journal , 1854. Richards, Franklin D. Journal of Discourses , 1857. Modern LDS Leaders Rejecting Adam-God Doctrine Kimball, Spencer W. "Our Own Liahona." Ensign  (November 1976): p. 77. https://www.churchofjesuschrist.org/study/general-conference/1976/10/our-own-liahona . McConkie, Bruce R. "The Seven Deadly Heresies." Address at Brigham Young University, June 1, 1980. McConkie, Bruce R. "Letter to Eugene England." February 19, 1981. Petersen, Mark E. "Adam, the Archangel." General Conference , October 1980. https://www.churchofjesuschrist.org/study/general-conference/1980/10/adam-the-archangel . Historical LDS Publications & Commentary Millennial Star , Vol. 27, p. 659. 1865. Miscellaneous Papers, Brigham Young Collection . LDS Archives, April 4, 1860. Biblical References The Holy Bible, New American Standard Bible (NASB)  (La Habra, CA: The Lockman Foundation, 2020).

WRITTEN BY NATHAN BRISTOW Paul’s Warning Against False Gospels In two of his early Epistles, Paul warns about the rise of apostasy—coming from those who claim to believe in Jesus but follow a different gospel , a different Jesus , and a different spirit . To the church in Corinth, he writes: “But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ. For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.” — 2 Corinthians 11:3-4 And to the church in Galatia: “I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.” — Galatians 1:6-8 These letters were written between 48-56 AD—merely 30 years after the ascension of Christ—showing that even in the early church, the Gospel was being distorted. Paul urges the believers to hold fast to the Gospel he preached. What Gospel Did Paul Preach? Paul answers this question clearly: “But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.” — 1 Corinthians 1:23-24 Paul’s Gospel was the Gospel of the Cross . He references it approximately 15 times across his 13 epistles and directly preaches it around four times in the Book of Acts. His message is clear: there is simplicity in the Gospel of the Cross—but there are always those trying to remove it. This has continued for 2,000 years through groups like Jehovah’s Witnesses, Latter-day Saints, Islam, and modern atheism. They deny the power of God through the atonement on the Cross. Some even deny the resurrection entirely—but Scripture makes it clear: “For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.” — 1 Corinthians 1:18 Those who reject the Gospel cannot understand it, for their hearts remain stony. They are not born again . The Cross and Being Born Again Jesus Himself declared: “Truly, truly, I say to you, unless someone is born again he cannot see the kingdom of God.” — John 3:3 NASB Nicodemus, a teacher of Israel, struggled to understand this concept: “How can a person be born when he is old? He cannot enter his mother’s womb a second time and be born, can he?” — John 3:4 NASB Jesus responded: “Truly, truly, I say to you, unless someone is born of water and the Spirit, he cannot enter the kingdom of God. That which has been born of the flesh is flesh, and that which has been born of the Spirit is spirit.” — John 3:5-6 NASB Jesus made it clear: man must be born physically (water) and spiritually (Spirit). Yet, Nicodemus, despite being a teacher of Israel, did not understand. This reveals two key things: Jesus was speaking of something that should have already been understood—prophesied in Ezekiel 36:26. The religious leaders were blind to the identity and mission of the Messiah. “Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh.” — Ezekiel 36:26 NASB Even the prophets spoke of the necessity of spiritual rebirth , which comes not by human effort but through the Messiah. Moses lifting the Serpent in the Wilderness (Numbers 21) The Foreshadowing of the Cross Jesus continues by giving Nicodemus an example from Israel’s history: “And just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, so that everyone who believes will have eternal life in Him.” — John 3:14-15 NASB Jesus refers to Numbers 21:4-9, where Israel was plagued by venomous serpents due to their sin. God instructed Moses to lift up a bronze serpent  on a pole, and all who looked upon it were healed . This was a foreshadowing of the Cross. Then comes one of the most well-known verses in Scripture: “For God so loved the world, that He gave His only Son, so that everyone who believes in Him will not perish, but have eternal life.” — John 3:16 NASB A better translation would be: “In this way, God’s love for the world was shown—by sending His Son.” The Simplicity of the Gospel The same message Paul and Jesus preached remains true today: God has made a way for man to be saved. “You contribute nothing to your salvation except the sin that made it necessary.” — Jonathan Edwards Moses lifted up the bronze serpent  to save Israel for a specific time, place, and people .God lifted up His Son on the Cross  to save all people for all time . The requirement? Belief. Not belief in a wooden stake. Not belief in the Garden of Gethsemane. Not belief in a denial of the death and resurrection. Only belief in Jesus Christ crucified  saves. A Call to the Cross If you have never considered the Cross, you can come to it today. Do not be deceived by the serpent of old —do not be taken away from the simplicity in Christ. You do not need to work  to gain salvation. Paul says it plainly: “For He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him.” — 2 Corinthians 5:21 KJV To believe on the Cross is to receive new life, eternal life, and the righteousness of God. Amen.