What Manner of Being?

When Christ appeared to His disciples, after His resurrection, they thought He was a ghost (or spirit). He corrected their misunderstanding:

And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. And when he had thus spoken, he shewed them his hands and his feet. And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. (Luke 24:36-43, emphasis added.)

The testimonies of those who saw the risen Lord confirm He was not a “spirit” but composed of “flesh and bone” and could (and did) ingest food, just like a man of flesh and blood would likewise do.

These marks on His body of “flesh and bone” are intended as an identifier of the Savior. Isaiah confirms His wounds are for our benefit and salvation. (Isa. 53:5.) They will certify Him as the Messiah when He returns:

And one shall say unto him, What are these wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends. (Zech. 13:6.)

A modern revelation on March 7, 1831 explains this future event more fully:

And then shall the Lord set his foot upon this mount, and it shall cleave in twain, and the earth shall tremble, and reel to and fro, and the heavens also shall shake. And the Lord shall utter his voice, and all the ends of the earth shall hear it; and the nations of the earth shall mourn, and they that have laughed shall see their folly. And calamity shall cover the mocker, and the scorner shall be consumed; and they that have watched for iniquity shall be hewn down and cast into the fire. And then shall the Jews look upon me and say: What are these wounds in thine hands and in thy feet? Then shall they know that I am the Lord; for I will say unto them: These wounds are the wounds with which I was wounded in the house of my friends. I am he who was lifted up. I am Jesus that was crucified. I am the Son of God. And then shall they weep because of their iniquities; then shall they lament because they persecuted their king. (D&C 45:48-53, emphasis added.)

On the day of His resurrection, Christ spent several hours walking on the road to Emmaus with two disciples. The men regarded Him as a “stranger” with no particular distinction between Him and other mortals as they walked together for hours. He taught them from the Hebrew scriptures about the mission of the Messiah requiring Him to suffer and die. They implored Him to remain for dinner, which He did. When He blessed and “brake bread” –a clearly physical act by a clearly physical being– they recognized Him as Jesus. (See Luke 24:13-31.)

Christ lost His body of “flesh and bone” in the Council of Nicaea when He became “homoousios” (of one substance with the Father) instead of “homoios” (distinct from, but like the Father). And thus the Son of Man (Mark 14:21; Matt. 26:24; Luke 22:22; John 3:13–among many others), as Christ identified Himself,  was transformed by the arguments of men into something altogether “other” from those who descended from Adam. With that development in 325 a.d., the “Trinity” sprang into existence as a fundamental belief of Historic Christianity. This dramatic departure in the definition of God really marks the departure of the original or “Primitive Christianity” from the later “Historic Christianity” which replaced the original.

Fishermen and laborers who saw Christ and testified and described Him as a man, were shunned in favor of the philosophies of men who had not seen Him. But the philosophers controlled Christianity, and could dictate all of its terms.

The newly re-created image was unlike man, thus causing a contradiction between God’s original description of Himself. (Compare Genesis 1:26.) Indeed, how two beings could be one renders Christ “incomprehensible.” This admission was added by another council which adopted the Athanasian Creed, which states in part:

That we worship one God in Trinity, and Trinity in Unity; Neither confounding the persons, nor dividing the substance. For there is one Person of the Father, another of the Son and another of the Holy Spirit. But the Godhead of the Father, of the Son, and of the Holy Spirit is all one, the glory equal, the majesty co-eternal. Such as the Father is, such is the Son and such is the Holy Spirit. The Father uncreated, the Son uncreated, and the Holy Spirit uncreated. The Father incomprehensible, the Son incomprehensible, and the Holy Spirit incomprehensible. The Father eternal, the Son eternal, and the Holy Spirit eternal. And yet they are not three eternals, but one eternal. As also there are not three uncreated nor three incomprehensibles, but one uncreated and one incomprehensible.

Whereas Christ said “life eternal” is to “know Him” (John 17:3) Historic Christianity decreed, in effect: “don’t even try to know Him. You can never comprehend Him.” John’s testimony promised men could see and know Christ, because we are like Him: “now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.” (1 John 3:2.) But Historic Christianity’s creeds imposed a barrier upon knowing Him, and therefore a barrier upon “life eternal” for Christians.

Creedal Historic Christianity is like the New Testament Samaritans, whom Christ rebuked saying: “Ye worship ye know not what: we know what we worship: for salvation is of the Jews.” (John 4:22.) The philosophers of Historic Christianity are like the pagans on Mars Hill whose beliefs were denounced by Paul as “superstitious:”

And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is? For thou bringest certain strange things to our ears: we would know therefore what these things mean. (For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.) Then Paul stood in the midst of Mars’ hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious. For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; Neither is worshipped with men’s hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things; And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device. And the times of this ignorance God winked at; but now commandeth all men every where to repent[.] (Acts 17:19-30, emphasis added.)

Men are of one blood, and all are the offspring of God. God is, therefore, knowable and wants for mankind to know Him. Christ said, “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.” (John 17:3.)