Do Mormons Believe In Jesus Christ?

A Question of Faith: Do Mormons Believe in the Same Jesus Christ?

It is a question that echoes in the hearts of many Christians, often born from a sincere and loving place. You might have a neighbor, a coworker, or even a family member who is a member of The Church of Jesus Christ of Latter-day Saints. You hear them speak of Jesus with reverence, you see their commitment to family and moral living, and you might even read their official statements and think, “This sounds so familiar. We must believe the same thing.” They talk of Jesus Christ, read the Bible, and emphasize faith, repentance, and salvation.¹ On the surface, the language is shared, the devotion is clear, and the common ground seems vast.

And yet, a feeling of uncertainty often remains. This article is for you—the person who holds their faith dear and wants to understand, with both clarity and compassion, what our Latter-day Saint friends truly believe. This is not a journey of judgment a gentle exploration of a deeply important spiritual question. We will walk together, carefully and respectfully, through the beliefs of The Church of Jesus Christ of Latter-day comparing them with the foundational truths of historic, biblical Christianity.

Our exploration will draw from the official teachings of the LDS Church itself, the theological analysis of Christian scholars, and the powerful, personal stories of those who have lived this faith. As we proceed, it will become clear that Although the same words are often used, they can carry profoundly different meanings.³ The differences we will uncover are not small matters of church governance or worship style, like those that might distinguish a Baptist from a Methodist. They are foundational distinctions about the very nature of God, the identity of Jesus Christ, the path to salvation, and the ultimate source of truth.¹ Our aim is to provide you with a clear and loving understanding, so that you can engage with your Latter-day Saint friends not with confusion with confidence and grace.

Do Latter-day Saints Say They Believe in Jesus Christ?

To begin, it is essential to hear the answer directly from members of The Church of Jesus Christ of Latter-day Saints themselves. When asked if they believe in Jesus, their answer is an unequivocal and heartfelt “Yes.” Their faith in Jesus Christ is not a minor point of doctrine; it is, in their view, the very center and foundation of their religion.

This conviction is immediately evident in the official name of their faith: The Church of Jesus Christ of Latter-day Saints. Members often point to their name as primary evidence of their devotion, emphasizing that Jesus Christ stands at the head of their Church.² They see themselves not as “Mormons”—a nickname from their past—but as followers of Jesus Christ who are living in the “latter days” before His Second Coming.⁷

This belief is codified in their most sacred public declarations. On January 1, 2000, the highest leaders of the church—the First Presidency and the Quorum of the Twelve Apostles—issued a formal proclamation titled “The Living Christ: The Testimony of the Apostles.” This document uses language that is deeply resonant for any Christian. It testifies that Jesus is the “Messiah of the New,” the “Redeemer of the world,” and the “immortal Son of God.” It affirms His birth to the virgin Mary, His sinless life, His miracles of healing, His atoning sacrifice, and His literal, glorious resurrection.⁸ This testimony, which many members are encouraged to memorize and display in their homes, is a powerful statement of their professed faith in Christ.⁸

The core tenets of their faith, summarized in the “Articles of Faith,” place Jesus at the very beginning. The first article professes belief in “God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost.” The third article states, “We believe that through the Atonement of Christ, all mankind may be saved,” and the fourth identifies “Faith in the Lord Jesus Christ” as the very first principle of the gospel.¹¹

The founder of the faith, Joseph Smith, is quoted as saying that all other things in their religion are mere “appendages” to the central testimony of Jesus Christ: “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'”.¹³

Hearing these statements, a Christian can only conclude that Latter-day Saints possess a sincere and powerful conviction that they are followers of Jesus Christ. Their official documents, the name of their and their personal devotion all point to a faith that is, in their hearts and minds, centered on Him. The conflict and confusion arise not from a question of their sincerity from a fundamental difference in how they define the very person and work of the Jesus they worship. To understand this, we must look beyond the shared vocabulary and explore the unique doctrines that lie beneath.

How is the Mormon View of the Godhead Different from the Trinity?

The first and most major point where Latter-day Saint belief diverges from historic Christianity is in its understanding of the nature of God. For nearly two millennia, Christians have been united by the doctrine of the Trinity: the belief in one God who exists eternally in three distinct but co-equal Persons: the Father, the Son, and the Holy Spirit. They are one substance, and being.¹⁵

The Church of Jesus Christ of Latter-day Saints rejects this doctrine. Instead, they believe in what they call the Godhead. This is not a Trinity a council of three separate and distinct divine beings, or “personages”.¹⁷ These are:

1. God the Father, who they also call Elohim.
2. His Son, Jesus Christ, who they identify as the Jehovah of the Old Testament.
3. The Holy Ghost.

In LDS theology, these are not three persons in one being; they are three separate beings who are perfectly united in purpose, mind, and will.¹⁸ A core and unique belief is that God the Father and the resurrected Jesus Christ possess physical, glorified bodies of “flesh and bone,” just like a human being.⁵ The Holy Ghost is a personage of spirit.¹⁸ This belief stems from Joseph Smith’s account of his “First Vision,” in which he claimed to have seen two distinct, physical beings he identified as the Father and the Son.¹⁸

Latter-day Saints explicitly reject the historic Christian creeds, such as the Nicene and Athanasian Creeds, which were formulated in the early centuries of the Church to define and defend the doctrine of the Trinity. They see these creeds not as a clarification of truth as a corruption—a “melange of Christian doctrine with Greek philosophy” that led the original church astray.¹³

This rejection of the Trinity is not an arbitrary choice. It is a direct and necessary consequence of the foundational LDS narrative of a Great Apostasy and Restoration. According to LDS teaching, after the death of the original apostles, the true authority and doctrines of Christ’s church were lost from the earth.¹⁹ For nearly 1,800 years, the world was in a state of spiritual darkness. They believe that this “apostasy” included the corruption of the true knowledge of God, which was replaced by the “man-made” doctrine of the Trinity.

Therefore, in their view, Joseph Smith was not a reformer like Martin Luther, sent to fix a broken church. He was a restorer, chosen by God to bring back the original, pure form of Christianity in its entirety.⁶ This restoration, they believe, included the correct understanding of a Godhead composed of three separate, embodied beings. For a Christian to understand why Latter-day Saints reject the Trinity, they must first understand this narrative. The belief in a “restored” truth is the framework that gives them permission to set aside centuries of unified Christian teaching on the very nature of God Himself.

Who Do Mormons Believe Jesus Was Before He Was Born?

The differences in the identity of Jesus begin long before Bethlehem. Historic Christianity teaches that Jesus Christ is God the Son, the eternal Word who “was in the beginning with God, and the Word was God”.¹⁵ He is uncreated and has existed with the Father and the Spirit from all eternity.⁵

Latter-day Saint doctrine presents a very different origin story, rooted in a concept called the pre-mortal existence. According to their teachings, before this world was created, all human beings lived in a spiritual realm as the spirit children of divine parents—a Heavenly Father and a Heavenly Mother.¹ In this pre-earth life, a great council was held among these spirits to present God’s plan for them to gain bodies and progress toward godhood themselves.

Within this heavenly family, Jesus was the first spirit to be born, making Him the “firstborn” of all God’s spirit children and the “Elder Brother” of all humanity.⁵ Lucifer, who became Satan, was also one of these spirit children, making him, in this theology, a spirit brother to Jesus.² At the great council, two plans were presented for humanity’s salvation. Lucifer proposed a plan that would compel everyone to be righteous, taking away their freedom to choose. Jesus (then known as Jehovah) presented the Father’s plan, which preserved human agency. The Father accepted Jesus’s plan, which led to a “War in Heaven.” Lucifer and a third of the spirits rebelled and were cast out, while Jesus was ordained to be the Savior.²

This narrative fundamentally redefines the identity of Jesus and His title as the “Son of God.” In Christianity, this title signifies His unique divinity and His eternal relationship within the Trinity. He is of the same divine nature as the Father. In Mormonism, the title is understood in a more literal, genealogical sense. Jesus is the first spirit child of Heavenly Parents, and He is the only child to be physically begotten by God the Father on earth.¹ This doctrine implies a physical union between God the Father and the virgin Mary to produce Jesus’s mortal body, a concept that stands in stark contrast to the biblical account of the virgin birth through the power of the Holy Spirit.

By positioning Jesus as the “Elder Brother” of all other spirits, this doctrine places Him at the head of a heavenly family tree rather than in a category of His own as the uncreated Creator God. From a historic Christian perspective, this view diminishes the unique and eternal divinity of Christ, viewing Him not as eternally God as a created being who progressed to His divine status—a belief that mirrors the ancient heresy of Arianism.²

How Do Mormon Beliefs About Salvation Differ from Salvation by Grace Alone?

For many Christians, particularly those from the Protestant tradition, the question of salvation is paramount. The Bible teaches that salvation is a free gift from God, not earned by good deeds but received solely by grace through faith in the finished work of Jesus Christ on the cross. The apostle Paul makes this clear in Ephesians 2:8-9: “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one can boast”.³

Latter-day Saint doctrine on salvation is significantly different and more complex. It is often summarized by a key verse from the Book of Mormon, 2 Nephi 25:23, which states, “…for we know that it is by grace that we are saved, after all we can do“.¹ This phrase, “after all we can do,” is crucial. It means that while grace is essential, it only becomes fully effective after a person has exhausted their own efforts to obey God’s laws and ordinances. Works are not just evidence of salvation; they are a necessary prerequisite for it.

To understand this, it is vital to distinguish between the two types of salvation taught in Mormonism:

1. General Salvation, or Immortality: This is the gift of resurrection. Because of Christ’s Atonement, nearly every person who has ever lived will be resurrected and receive an immortal body. This is a free gift, given to the righteous and the wicked alike, and is what Latter-day Saints often mean when they speak of being “saved” in a general sense.⁵
2. Individual Salvation, or Exaltation: This is what is also called “eternal life.” It is something far beyond just living forever. Exaltation is the ultimate goal for a faithful Latter-day Saint: to return to the presence of God the Father and to become a god oneself. This state is not a free gift. It must be earned through strict obedience to all the laws and ordinances of the LDS gospel. This includes faith, repentance, baptism in the LDS receiving the gift of the Holy Ghost, receiving temple ordinances (called endowments), being married for eternity in a temple (celestial marriage), and paying a full tithe.⁵

The ultimate goal of this path is godhood. Following the famous couplet from a past church president, Lorenzo Snow, Latter-day Saints believe, “As man now is, God once was: As God now is, man may be”.¹⁸ This means that faithful members who achieve exaltation will have the power to create and populate their own worlds, having spirit children just as Heavenly Father did.⁵

This entire framework stands in stark contrast to the biblical gospel of grace. Where Christianity teaches that Christ’s work is sufficient and our works are a grateful response, LDS doctrine teaches that Christ’s work makes exaltation possible our works make it actual. This difference in the understanding of salvation is one of the deepest and most major divides between the two faiths.

To clarify these foundational distinctions, the following table provides a side-by-side comparison of core beliefs.

Why Don’t You See Crosses on Mormon Churches?

A Christian visiting a Latter-day Saint meetinghouse for the first time will notice something striking: the absence of the cross. Although the cross is the most universally recognized symbol of Christianity—representing the sacrificial death and victorious resurrection of Jesus—it is not used as a symbol by the LDS Church. Their chapels and temples are adorned with spires, not crosses.²

When asked why, members will often explain that their faith focuses on the living, resurrected Christ, not the dying Christ. They see the cross as a symbol of a dead savior and prefer to emphasize His triumph over the grave. While this is part of the reason, it points to a deeper theological difference in their understanding of the Atonement.

For historic Christianity, the crucifixion on the cross is the absolute pinnacle of Christ’s atoning work. It was on the cross that the penalty for sin was paid in full. It was there that Jesus, as our substitute, bore the wrath of God that we deserved. His cry, “It is finished,” signifies the completion of this sacrificial payment.² The empty cross is therefore a powerful symbol of both the immense cost of our sin and the finality of His victory.

For Latter-day the central event of the Atonement is not the cross the suffering that took place in the Garden of Gethsemane. It is their belief that in Gethsemane, Jesus took upon Himself the sins, pains, and sorrows of all humanity, suffering so intensely that He “bled from every pore”.³ The crucifixion on Calvary is seen as the completion of this agonizing process the primary work of suffering for sin occurred in the garden.²

This distinction is more than a simple change in emphasis. It reflects the different views of salvation. The Christian focus on the cross as a finished payment aligns with the doctrine of salvation as a gift received by faith. The LDS focus on Gethsemane as a process of intense suffering that Christ endured aligns more closely with their view of salvation as a process of intense striving that we must undertake, with His Atonement making our efforts effective. The choice of symbol—or lack thereof—is a direct reflection of a different underlying theology of what Christ accomplished and how we are to receive it.

What Scriptures Do Mormons Use Besides the Bible?

Another major point of divergence between Mormonism and historic Christianity lies in their view of holy scripture. Most Protestant Christians adhere to the principle of sola scriptura—the belief that the Bible alone is the final and sufficient authority for faith and life. Catholic and Orthodox Christians believe in a closed canon of scripture interpreted through sacred tradition. The Church of Jesus Christ of Latter-day But believes in an “open canon.”

This means they believe that God did not stop speaking after the Bible was written continues to give new scripture and revelation to the world through His chosen living prophets.⁷ Although they do believe in the Bible, their 8th Article of Faith qualifies this belief: “We believe the Bible to be the word of God

as far as it is translated correctly“.¹¹ This clause implies that the Bible may be incomplete or contain errors that can only be clarified or corrected by modern revelation found in their other sacred texts.

These additional scriptures, which they hold as equal to or even more authoritative than the Bible, are known as the “Standard Works”:

1. The Book of Mormon: This is the keystone of their religion. Subtitled “Another Testament of Jesus Christ,” it is presented as a record of God’s dealings with ancient inhabitants of the Americas. According to LDS teaching, the resurrected Jesus Christ appeared to these people, taught them His gospel, and established His church among them. Joseph Smith taught that he translated this book from a set of golden plates he was led to by an angel.¹⁷
2. The Doctrine and Covenants: This is a collection of divine revelations and inspired declarations given primarily to Joseph Smith also to some of his successors as presidents of the church. It contains instructions on church governance, priesthood authority, and core doctrines like the nature of the Godhead and the plan of salvation.²²
3. The Pearl of Great Price: This is a compilation of several writings, including selections from Joseph Smith’s “inspired translation” of the Bible (the books of Moses and Joseph Smith—Matthew), his translation of ancient Egyptian papyri (the Book of Abraham), and his personal history, which includes the account of his First Vision.²²

For a Christian, the most critical implication of this open canon is the question of authority. In traditional Christianity, the Bible stands as the ultimate test of any doctrine. In Mormonism, the final authority rests with the current, living prophet and apostles. Their words and interpretations are considered modern-day scripture, and in practice, their teachings are often given precedence over the Bible when there is a conflict or ambiguity.²⁸ This creates a fundamentally different system of truth, where authority is not located in a closed, historical text in a living, ongoing line of leadership.

What is the Catholic Church’s Official Stance on Mormon Baptism?

The theological differences between Mormonism and historic Christianity are not merely the subject of academic debate; they have real-world, official consequences. A powerful example of this is the formal ruling of the Catholic Church on the validity of Latter-day Saint baptism.

In 2001, the Vatican’s Congregation for the Doctrine of the Faith (CDF), the highest doctrinal office in the Catholic issued a definitive statement declaring that baptisms performed in The Church of Jesus Christ of Latter-day Saints are invalid.³⁰ This means that a Mormon who wishes to convert to Catholicism cannot simply be confirmed; they must be baptized as if for the very first time, because the Church considers them to be non-baptized.³²

This is a powerful and major ruling. The Catholic Church is generally very broad in its recognition of baptisms from other Christian denominations, even those with whom it has serious theological disagreements, as long as the correct matter (water) and form (the Trinitarian formula) are used.³³ The fact that it makes a specific and formal exception for the LDS Church highlights the depth of the doctrinal chasm.

The CDF’s reasoning gets to the very heart of the issue. The problem is not that Mormon elders use the wrong words—they use the correct Trinitarian formula, “I baptize you in the name of the Father, and of the Son, and of the Holy Spirit.” The problem is that the meaning behind those words is entirely different. As the Vatican explained, when a Mormon minister says those words, they are not invoking the Christian Trinity. They are invoking their own concept of the Godhead: three separate gods who form a divine council.⁴

Because the Mormon understanding of God is so radically different, the minister cannot possibly have the same intention as the Christian Church. They are not intending to do what Christ and His Church do, which is to baptize someone into the life of the one Triune God. The Vatican’s document concludes that the differences are so vast that Mormonism cannot be considered a Christian heresy (a false version of Christianity) rather a teaching that comes from a “completely different matrix”.³¹

This official ruling provides a powerful case study for any Christian seeking to understand this issue. It demonstrates that the largest and oldest Christian body in the world has carefully examined the doctrines of The Church of Jesus Christ of Latter-day Saints and has concluded that the “God” and “Jesus” they worship are not the same as the God and Jesus of the Bible. The difference is so fundamental that even the most basic sacrament of Christian initiation cannot be shared.

How Central is Jesus in the Personal Faith of a Latter-day Saint?

Beyond official doctrines and theological comparisons, it is vital to understand the lived, personal faith of individual Latter-day Saints. How do they come to believe in Jesus? And how central is He to their spiritual experience? The answers, often found in their personal testimonies, reveal a fascinating and complex spiritual dynamic.

For many active members, their testimony of Jesus Christ is built upon a testimony of Joseph Smith and the Book of Mormon. A common spiritual journey involves praying about the Book of Mormon, receiving a personal, emotional, or spiritual confirmation from the Holy Ghost that it is true, and then reasoning from that point forward. The logic often follows this path: “If the Book of Mormon is true, then Joseph Smith must have been a true prophet of God. And if Joseph Smith was a true prophet, then his testimony of God the Father and Jesus Christ must also be true”.³⁵ In this way, faith in the specific claims of the “Restoration” becomes the gateway to faith in the LDS Jesus. The Book of Mormon is seen as the tool that brings them to Christ.³⁸

But this very structure can create a fragile foundation. This is powerfully illustrated by the experiences of many former Latter-day Saints. In online forums and personal blogs, a common story emerges: when a person’s faith in the foundational claims of the church—the historical accuracy of the Book of Mormon or the character of Joseph Smith—begins to crumble, their entire belief system often collapses with it. This is often referred to as a “shelf breaking.” Crucially, many ex-Mormons report that when their LDS faith fell apart, they did not transition to mainstream Christianity. Instead, they moved to agnosticism or atheism.²⁸ This suggests that for many, their belief in Jesus was so intrinsically tied to the specific, unique “restoration package” that the “Mormon Jesus” was not a transferable concept. When the foundation of Joseph Smith and the Book of Mormon was removed, the entire structure, including Jesus, came down with it.⁴¹

Adding another layer of complexity is a subtle but major tension within Mormonism itself regarding the nature of one’s relationship with Christ. On one hand, many modern church leaders and official materials encourage members to seek a deep, personal, and intimate relationship with the Savior, using language very familiar to evangelical Christians.⁴³ They speak of daily communion, feeling His love, and making Him a real person in their lives.⁴⁵

On the other hand, this is contrasted by an influential and much-debated teaching from a past apostle, Bruce R. McConkie. In a 1982 speech, he taught that Latter-day Saints are to worship God the Father only, and that striving for a “special and personal relationship with Christ” is an “excessive zeal” that is not advocated by the church’s highest leadership.⁴⁶ This reveals a not-widely-known ambiguity in LDS devotional life. Although the love for Jesus is sincere, the precise nature of that worship and relationship is not as straightforward as it might first appear. The personal faith of a Latter-day Saint, while centered on the name of Jesus, is built upon a unique foundation and contains internal complexities that are very different from the direct faith in the biblical Christ that defines historic Christianity.

How is Jesus Worshipped in Mormon Homes and Church Services?

The sincere devotion of Latter-day Saints is most visible in their dedicated practices of worship, both in their church buildings and, most importantly, in their homes. Understanding these practices provides a window into how their unique theology is lived out day by day.

The most important weekly meeting is the Sacrament Meeting. Church leaders teach that this is the “most sacred and important meeting in the Church” and that its purpose is to focus the congregation’s attention on the Atonement and teachings of Jesus Christ.⁴⁸ The central ordinance of this meeting is the sacrament, which is similar to communion. Bread and water are blessed and passed to the congregation by young men holding the priesthood. As they partake, members are renewing the covenants they made at baptism to “always remember him,” take His name upon them, and keep His commandments.¹⁴ The rest of the meeting consists of hymns, prayers, and talks (sermons) given by lay members of the congregation, which are meant to be centered on gospel principles and the Savior.⁵⁰

Even more central to LDS life is the principle of home-centered worship. The church teaches that the home, not the chapel, is the primary place for religious instruction and spiritual development.¹⁴ This is put into practice in several key ways:

• Come, Follow Me: This is the church-wide curriculum for individuals and families. Each week, families study the same block of scripture at home, using manuals and resources provided by the church. The curriculum is designed to be Christ-centered and to facilitate gospel discussions within the family.⁵³
• Family Home Evening (FHE): Since 1915 leaders have encouraged families to set aside one evening a week, traditionally Monday night, for FHE. This is a dedicated time for the family to gather for a gospel lesson, prayers, songs, and recreational activities. The goal is to strengthen family bonds and teach gospel principles in a loving environment.⁵⁵
• Daily Prayer and Scripture Study: A strong cultural and religious expectation exists for daily personal and family devotion. This includes individual and family prayers, which are always addressed to “Heavenly Father” in the “name of Jesus Christ,” and daily study of the scriptures.⁵²

A Christian observing these practices would undoubtedly be struck by the sincerity, discipline, and devotion involved. The language is focused on Christ, and the goal is clearly to build faith and live a moral life. This can create a sense of connection, seeing a shared desire to worship God and follow Jesus. But it is crucial to remember that this sincere devotion is being poured into a different theological framework. They are diligently and lovingly worshipping the Jesus they believe in: the pre-mortal spirit brother of all humanity, the literal offspring of a physical Heavenly Father, the Savior whose Atonement began in Gethsemane, and the God who restored His one true church through the prophet Joseph Smith. Their worship practices are a genuine expression of their unique, non-creedal faith.

Two Paths, One Name

We return to our original question: Do Mormons believe in Jesus Christ? After this journey through their core doctrines and practices, we can see that the only honest answer is a nuanced one. Yes, they believe in a divine being whom they call Jesus Christ. They express a deep love and reverence for Him, and they sincerely strive to follow His teachings as they understand them. Their lives are often models of devotion and moral commitment centered on His name.

But as we have seen, this is only half of the story. The “Jesus” of Mormonism is fundamentally different from the Jesus of the Bible and historic, creedal Christianity. The “predicates”—the essential truths that define who He is and what He has done—are not the same.

The Jesus of historic Christianity is the eternally pre-existent Son of God, uncreated and of one substance with the Father in the Holy Trinity. The Jesus of Mormonism is the firstborn spirit child of Heavenly Parents, the elder brother of all human spirits, who progressed to godhood.

The Jesus of the Bible offers salvation as a free gift of grace, received by faith alone in His finished work on the cross. The Jesus of Mormonism provides a path to exaltation that requires grace plus a lifetime of works and obedience to specific laws and ordinances.

The Jesus of Christianity gave His final public revelation in the scriptures of the Old and New Testaments. The Jesus of Mormonism continues to give new scripture and commands through a living prophet today.

These are not minor denominational disagreements. They are foundational, mutually exclusive claims about the nature of God, the identity of the Savior, and the path to eternal life. Therefore, we must conclude with gentle clarity that Although the Church of Jesus Christ of Latter-day Saints uses the name of Jesus, they are describing a different person, a different gospel, and a different God than the one revealed in the Bible.

For the Christian, this understanding should not lead to animosity or arrogance to compassion and clarity. When you speak with your Latter-day Saint you can do so with a genuine appreciation for their sincerity and a clear understanding of the deep theological divide that separates your faiths. Your call is not to win an argument to bear witness to the beautiful, sufficient, and unchanging truth of the biblical Jesus Christ—the one who is the same yesterday, today, and forever—with love, with grace, and with a heart full of hope.

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