1835 Edition
Overview
Lecture 7 of the 'Lectures on Faith' (originally canonized in the 1835 Doctrine and Covenants) presents a systematic theology where faith is not merely trust, but the fundamental principle of power in the universe. Joseph Smith argues that God Himself works by faith—creating worlds and governing the cosmos through 'mental exertion' and words. The text posits a radical soteriology: Jesus Christ is presented as the 'prototype' of a saved being. The argument follows that for a human to be saved, they must be assimilated into the exact likeness of Christ. This is not merely moral conformity, but an ontological transformation where the believer possesses the same glory, authority, majesty, and power as Jehovah. The text explicitly states that Christ is a 'saved being' because He is just and holy, and implies that if He were to change, He would lose His salvation. Therefore, the goal of the believer is to acquire the same degree of faith as God, thereby obtaining the 'knowledge of God,' which is equated with eternal life. This text lays the early theological groundwork for the Mormon doctrine of exaltation (becoming gods).
Key Figures
- God the Father
- Jesus Christ (The Prototype)
- Joseph Smith (The Lecturer)
- Former Day Saints (Apostles/Prophets)
- The Believer (Heir of Salvation)
Doctrines Analyzed
Key theological claims identified in this text:
Theology of Divine Faith
Assertion
God creates, governs, and exists through the principle of faith; faith is a power independent of God that God utilizes.
Evidence from Text
for it is by faith that the Deity works... neither will there be a change or a revolution unless it is effected in the same way... for it is by faith that the Deity works.
Evangelical Comparison
In classical Christian theism, God is the uncaused cause and the source of all power; He does not rely on an external principle like 'faith' to act. He acts according to His nature. Lecture 7 inverts this, suggesting faith is a cosmic law or force that even God must utilize ('mental exertion') to create. This implies God is subject to the laws of faith rather than being the creator of all reality.
Christ as a Saved Being
Assertion
Jesus Christ is a 'saved being' who attained salvation by being just and holy; He is the prototype for our own salvation.
Evidence from Text
he is the prototype or standard of salvation, or in other words, that he is a saved being... for his salvation depends on his being precisely what he is and nothing else
Evangelical Comparison
This is a critical Christological deviation. The text claims Christ's salvation is contingent on His behavior ('if it were possible for him to change... he would fail of salvation'). Evangelical theology holds that Christ is immutable God (Hebrews 13:8) and the Author of salvation (Hebrews 5:9), never a recipient of it. This doctrine lowers Christ to a model of attainment rather than the unique Source of redemption.
Salvation as Assimilation (Deification)
Assertion
Salvation is defined as possessing the exact glory, power, and dominion of Jehovah.
Evidence from Text
for salvation consists in the glory, authority, majesty, power and dominion which Jehovah possesses, and in nothing else; and no being can possess it but himself or one like him
Evangelical Comparison
The text redefines salvation from a forensic declaration of righteousness (Justification) or relational reconciliation (Adoption) to an ontological transformation into godhood. It asserts that unless a believer possesses the same power and dominion as Jehovah, they are not saved. This collapses the Creator-creature distinction fundamental to biblical theology.
Comparative Analysis
Theological Gap
The theological gap is absolute. Evangelical Christianity maintains a strict Creator-creature distinction: God is the uncreated source of all things, and humans are created beings who find salvation through trust in God's grace. Lecture 7 obliterates this distinction by positing a 'ladder of being' where God is simply a more advanced being working by the same cosmic principle (faith) that humans must master. The assertion that Christ is a 'saved being' who could theoretically lose His salvation if He changed introduces a mutability to the Godhead that is incompatible with the biblical 'I AM' (Exodus 3:14, Malachi 3:6).
Friction Points
Theology Proper (Nature of God)
God is depicted as using faith/power rather than being the source of it; implies God is subject to law.
Christology
Christ is labeled a 'saved being' and a 'prototype' rather than the immutable Eternal Son.
Sola Fide
Faith is redefined as a work ('mental exertion') and a power to be mastered, not resting in Christ's merit.
Creator-Creature Distinction
Teaches that humans are to become exactly like God in power and dominion.
Semantic Warnings
Terms that have different meanings between traditions:
"Faith"
In This Text
The principle of power and action; mental exertion; the force by which God creates.
In Evangelicalism
Trust, reliance, and assurance in God's character and promises (Hebrews 11:1).
"Salvation"
In This Text
Possessing the glory, dominion, and power of Jehovah; becoming a 'saved being' like the prototype.
In Evangelicalism
Deliverance from sin, death, and wrath through Christ's atonement (Ephesians 2:8).
Soteriology (Salvation)
Salvation Defined: Assimilation into the likeness of Christ, possessing His exact glory, power, and dominion.
How Attained: By acquiring faith (power) sufficient to be ministering spirits and stand in the presence of the Lord.
Basis of Assurance: The degree of one's faith and the resulting power/miracles.
Comparison to Sola Fide: Directly opposes Sola Fide. While it uses the word 'faith,' it describes a process of self-perfection and power acquisition. Romans 4:5 justifies the ungodly; Lecture 7 justifies the one who has become 'precisely' like Christ.
Mandates & Requirements
Explicit Commands
- Work by faith (mental exertion)
- Purify oneself even as Christ is pure
- Be holy as God is holy
- Seek to be assimilated into the likeness of Christ
Implicit Obligations
- Attain the same degree of faith as God
- Perform miracles (works of Christ) as evidence of faith
- Acquire knowledge of God through revelation
Evangelism Toolkit
Practical tools for engagement and dialogue:
Discovery Questions
Open-ended questions to promote reflection:
- Lecture 7 describes Jesus as a 'saved being.' In your understanding, who or what did Jesus need to be saved from?
- The text says God works by faith. Who does God have faith in?
- If salvation means possessing the exact power and dominion of Jehovah, how can anyone be assured of their salvation before they achieve omnipotence?
- Do you view faith as a power you exert, or a trust you place in someone else?
Redemptive Analogies
Bridges from this text to the Gospel:
The Longing for Likeness
The text correctly identifies the human longing to be like our Creator. The Gospel fulfills this not by making us gods, but by restoring the Imago Dei (Image of God) through Christ.
Faith as the turning point
The text rightly centers salvation on faith. We can agree faith is the mechanism, but redefine the *object* of faith from 'power' to 'Christ'.
Spiritual Weight
Burdens this text places on adherents:
The believer is burdened with the task of generating enough 'mental exertion' (faith) to perform miracles and control reality. Failure to see miracles implies a lack of saving faith.
Since salvation depends on becoming 'precisely' like the prototype, the believer can never be sure they have arrived until they possess God's full glory.
The requirement is not just to obey God, but to *be* God (in attributes and power). This places the weight of the cosmos on the shoulders of the creature.
+ Epistemology
Knowledge Source: Faith is the cause of knowledge; revelation and visions are the effects of faith.
Verification Method: Personal experience of miraculous power and revelation. If one has faith, they will have the 'train of attendants' (apostles, prophets, miracles).
Evangelical Contrast: Biblical epistemology centers on the revelation of God in Christ recorded in Scripture (Hebrews 1:1-2). This text centers knowledge on the subjective acquisition of power and visions by the believer.
+ Textual Criticism
Dating: 1835 (Published in the first Doctrine and Covenants)
Authorship: Joseph Smith (traditionally attributed and claimed in prompt); modern scholarship often attributes drafting to Sidney Rigdon under Smith's supervision.
Textual Issues: These lectures were 'decanonized' by the LDS Church in 1921 for theological inconsistencies with later revelation (specifically regarding the Godhead), but remain essential for understanding early Mormon theology.