The Lectures on Faith, or “lectures on theology” as they were
originally known (HC II 176, 180), were prepared by
the Prophet Joseph Smith as part of a course of instruction for the school.
Subsequently they were revised and edited by him for publication in the book of
Doctrine and Covenants, and thereafter continued to be
published as part of the Doctrine and Covenants until
they were removed with the publication of the 1921 edition.
A
number of Latter-day Saint scholars and historians who have attempted to research the origin
of those Lectures have cast doubt on Joseph Smith’s authorship of all or parts
of them. Their conclusions, however, have generally been based on very spurious
and doubtful evidence. There is no concrete, documentary evidence to support
such a claim; and what circumstantial evidence exists points to Joseph Smith as
being the author. See the introduction to a new edition of the Lectures on Faith published by Antum Publications (3rd ed., December 18, 2021. ISBN: 978-1-8381250-4-2) for more detail.
Because
of the importance of the doctrines contained in lecture V, and the frequent
reference made to it in the articles in this book, the full text of this
lecture is provided here for ease of reference. Lecture V is the shortest of
the seven lectures that comprise the Lectures on Faith,
but it contains the profoundest doctrines. This lecture also has a lengthy
catechism attached to it which is not included in this appendix.
──────────────
LECTURE FIFTH
1 In
our former lectures we treated of the being, character, perfections and
attributes of God. What we mean by perfections is, the perfections which belong
to all the attributes of his nature. We shall in this lecture speak of the
Godhead: we mean the Father, Son, and Holy Spirit.
2 There
are two personages who constitute the great, matchless, governing and supreme
power over all things; by whom all things were created and made that are
created and made, whether visible or invisible—whether in heaven, on earth, or
in the earth, under the earth, or throughout the immensity of space—they are
the Father and the Son: The Father being a personage of spirit, glory, and
power, possessing all perfection and fulness: The Son, who was in the bosom of
the Father, a personage of tabernacle made or fashioned like unto man, or being
in the form and likeness of man—or rather, man was formed after his likeness
and in his image. He is also the express image and likeness of the personage of
the Father, possessing all the fulness of the Father, or the same fulness with
the Father, being begotten of him, and was ordained from before the foundation
of the world to be a propitiation for the sins of all those who should believe
on his name; and is called the Son because of the flesh—and descended in
suffering below that which man can suffer; or in other words suffered greater
sufferings, and was exposed to more powerful contradictions than any man can
be; but notwithstanding all this he kept the law of God, and remained without
sin; showing thereby that it is in the power of man to keep the law, and remain
also without sin. And also that by him a righteous judgment might come upon all
flesh; and that all who walk not in the law of God may justly be condemned by
the law, and have no excuse for their sins. And he being the only begotten of
the Father, full of grace and truth, and having overcome, received a fulness of
the glory of the Father, possessing the same mind with the Father, which mind
is the Holy Spirit that bears record of the Father and the Son. And these three
are one; or in other words, these three constitute the great, matchless,
governing and supreme power over all things; by whom all things were created
and made that were created and made; and these three constitute the Godhead,
and are one—the Father and the Son possessing the same mind, the same wisdom,
glory, power and fulness, filling all in all; the Son being filled with the
fulness of the mind, glory, and power; or in other words the Spirit, glory, and
power of the Father; possessing all knowledge and glory, and the same kingdom;
sitting at the right hand of power, in the express image and likeness of the
Father, a mediator for man; being filled with the fulness of the mind of the
Father; or in other words, the Spirit of the Father; which Spirit is shed forth
upon all who believe on his name and keep his commandments. And all those who
keep his commandments shall grow up from grace to grace, and become heirs of
the heavenly kingdom, and joint heirs with Jesus Christ—possessing the same
mind, being transformed into the same image or likeness, even the express image
of him who fills all in all—being filled with the fulness of his glory, and
become one in him, even as the Father, Son, and Holy Spirit are one.
3 From
the foregoing account of the Godhead, which is given in his revelations, the
Saints have a sure foundation laid for the exercise of faith unto life and
salvation through the atonement and mediation of Jesus Christ, by whose blood
they have a forgiveness of sins; and also a sure reward laid up for them in
heaven, even that of partaking of the fulness of the Father and the Son through
the Spirit. As the Son partakes of the fulness of the Father through the
Spirit, so the saints are, by the same Spirit to be partakers of the same
fulness, to enjoy the same glory; for as the Father and the Son are one, so in
like manner the saints are to be one in them. Through the love of the Father,
the mediation of Jesus Christ, and the gift of the Holy Spirit, they are to be
heirs of God and joint heirs with Jesus Christ.
