Selected Teachings on
How Christ is Both the Father and the Son

See Scriptural Teachings

John Taylor (President)

He is not only called the Son of God, the First Begotten of the Father, the Well Beloved, the Head, and Ruler, and Dictator of all things, Jehovah, the I Am, the Alpha and Omega, but He is also called the Very Eternal Father. Does not this mean that in Him were the attributes and power of the Very Eternal Father? (Mediation and the Atonement, p.138)

Bruce R. McConkie (Quorum of the Twelve)

How is our Lord the Father? It is because of the atonement, because he received power from his Father to do that which is infinite and eternal. This is a matter of his Eternal Parent investing him with power from on high so that he becomes the Father because he exercises the power of that Eternal Being.

Nephi the son of Nephi, on the night before our Lord's birth into mortality, received this message from that holy being: "Behold, I come unto my own, to fulfil all things which I have made known unto the children of men from the foundation of the world, and to do the will, both of the Father and of the Son—of the Father because of me, and of the Son because of my flesh." (3 Ne. 1:14.) It is clear that he is the Son because of the flesh, meaning that he was born into the world as other mortals are. He had a body that was conceived and nurtured in the womb of a mortal woman. It is more difficult to envision how he was the Father because of himself. This can only be taken to mean that he was the Father because he had the power of the Father; that his will was swallowed up in the will of the Father; that he could do all things because of his inheritance from that Supreme Being. The same thought is put forth in latter-day revelation in these words: "I am in the Father, and the Father in me, and the Father and I are one—The Father because he gave me of his fulness, and the Son because I was in the world and made flesh my tabernacle, and dwelt among the sons of men." (D&C 93:3-4.) ...

Abinadi's exposition relative to the Father and the Son and the great atoning sacrifice to be wrought by him in his capacity as the Son, as he acted in the power of the Father, is one of the deepest and most thought-filled Messianic passages we have. "God himself shall come down among the children of men, and shall redeem his people," Abinadi says. This is clear: Christ is God; he is the Lord Omnipotent; he is like unto the Father. "And because he dwelleth in flesh he shall be called the Son of God, and having subjected the flesh to the will of the Father, being the Father and the Son—The Father, because he was conceived by the power of God; and the Son, because of the flesh; thus becoming the Father and Son—And they are one God, yea, the very Eternal Father of heaven and of earth. And thus the flesh becoming subject to the Spirit, or the Son to the Father, being one God, suffereth temptation, and yieldeth not to the temptation, but suffereth himself to be mocked, and scourged, and cast out, and disowned by his people." He shall be slain, Abinadi says, "the will of the Son being swallowed up in the will of the Father. And thus God breaketh the bands of death, having gained the victory over death; giving the son power to make intercession for the children of men." (Mosiah 15:1-9.)

In this powerful passage we have a wondrous summary of divine truth. Christ is God and he comes to redeem his people. He is the Son because he is born into mortality. He is the Father because he inherits from his Father all the might of omnipotence, and what he says and what he does become and are the words and works of him whose name he bears. (The Promised Messiah, p.371-373)