Elder Linder

In my journey from Catholicism to The Church of Jesus Christ of Latter-day Saints, one of the most transformative discoveries was coming to understand God’s true nature. Growing up, I was taught the doctrine of the Trinity—that God the Father, Jesus Christ, and the Holy Ghost were three persons in one being, sharing one substance. But as I studied the scriptures deeply, I found something different: a pattern of separate, glorified beings working in perfect unity.

The Bible consistently shows God the Father and Jesus Christ as separate beings. At Jesus’s baptism, we see three distinct manifestations: the voice of the Father from heaven, the Son in the water, and the Holy Ghost descending like a dove (Matthew 3:16-17). Stephen, full of the Holy Ghost, saw “the Son of man standing on the right hand of God” (Acts 7:55-56)—a clear vision of two separate beings.

What strikes me most about this truth is how it appears throughout scripture, even in passages I’d read many times before. Consider Jesus’s great Intercessory Prayer, where He prays that His disciples “may be one, as we are” (John 17:11). The unity He describes isn’t about sharing one substance—it’s about perfect harmony of purpose and love, the same kind of unity He hopes His followers will achieve.

Old Testament declarations about God’s uniqueness are sometimes cited as evidence for the Trinity, but this misunderstands their historical context. When Moses proclaims “the Lord our God is one Lord” (Deuteronomy 6:4), or when God declares “beside me there is no God” (Isaiah 44:6), these statements aren’t describing God’s nature—they’re expressing loyalty and devotion to Israel’s God among the many deities worshipped in the ancient Near East. These verses emphasize Jehovah’s incomparable position as Israel’s God, not a theological statement about His nature as a trinity. Reading this later-developed doctrine back into these ancient Hebrew texts would be anachronistic, as the concept simply didn’t exist in their cultural and religious understanding.

Similarly, some point to certain New Testament verses as evidence for the Trinity, but examining these passages in context reveals a different meaning. For example, when Jesus declares “I and my Father are one” (John 10:30), He’s speaking about unity of purpose—the same oneness He prays for His disciples to achieve (John 17:20-22). Similarly, when Jesus tells Philip “he that hath seen me hath seen the Father” (John 14:9), He’s expressing His perfect representation of the Father’s character and will, just as He explains in the next verse: “I am in the Father, and the Father in me… the Father that dwelleth in me, he doeth the works” (John 14:10).

The passage “these three are one” in 1 John 5:7—often cited as Trinitarian evidence—is known to biblical scholars as the “Johannine Comma.” Scholarly research has conclusively shown this verse to be a later addition to the text. The verse first appeared in Latin texts in the fourth century and wasn’t included in Greek manuscripts until the 14th century. Its absence from all early manuscripts indicates it wasn’t part of John’s original letter.

The doctrine of the Trinity emerged gradually through theological debates and councils in the early centuries of Christianity. The concept was first formally addressed at the Council of Nicaea in 325 AD, where Church leaders gathered to resolve disputes about Christ’s divine nature. This council, convened by Emperor Constantine I, specifically addressed the Arian controversy about whether Jesus was created by or co-eternal with God the Father. The resulting Nicene Creed established the concept of Jesus being “of one substance” (homoousios) with the Father.

The doctrine continued to develop through subsequent councils. The Council of Constantinople (381 AD) expanded the Nicene Creed to affirm the divinity of the Holy Spirit. The Council of Ephesus (431 AD) and the Council of Chalcedon (451 AD) further refined understanding of Christ’s nature, establishing the doctrine of the “hypostatic union”—that Christ is one person with both human and divine natures. Through these councils, the concept of God as three coequal persons gradually became the orthodox position of Christianity.

Through the Restoration, we’ve received clear understanding about God’s nature. Joseph Smith’s First Vision showed him two distinct, glorified beings. This experience didn’t just clarify doctrine—it revealed something profound about our relationship with God. He isn’t an incomprehensible essence; He is literally our Father in Heaven, with a glorified body of flesh and bones (D&C 130:22).

This truth transforms how we approach God. When Jesus taught us to pray to “Our Father which art in heaven” (Matthew 6:9), He wasn’t using a metaphor. He was teaching us to address our literal Father—a being who knows us personally because we are His children.

Understanding God’s true nature isn’t just about correct doctrine—it’s about understanding our own divine potential. As children of Heavenly Parents, we have inherited divine qualities and potential. This truth echoes through Paul’s teaching that we are “the offspring of God” (Acts 17:29) and his declaration that we are “heirs of God, and joint-heirs with Christ” (Romans 8:17).

I testify that knowing God’s true nature changes everything about how we relate to Him. He isn’t a mysterious essence or an incomprehensible being—He is our Father, who knows us perfectly because He raised us in the premortal realm. Jesus Christ isn’t just part of a triune God—He is our Elder Brother, the Only Begotten of the Father, who shows us the way back to our heavenly home. The Holy Ghost isn’t just another manifestation of the same being—He is a distinct personage of spirit who testifies of the Father and the Son.

This knowledge isn’t just theological—it’s personal. It transforms every prayer from a formal religious exercise into a conversation with a loving Parent. It changes how we see ourselves, helping us understand our own divine heritage and potential. Most importantly, it helps us understand the perfect love that unites our Heavenly Father, Jesus Christ, and the Holy Ghost, showing us the kind of unity we can achieve as we follow Their perfect example.