“Mormon theology is polytheistic in its conception of deity, although its worship is centered on God the Father. Its central deity is Elohim, whom Latter-day Saints identify as God the Father. Other divine beings include Jesus Christ and the Holy Ghost, who are distinct from the Father, as well as other gods. LDS theology also teaches that human beings can eventually attain godhood through exaltation.

Joseph Smith taught: “In the beginning, the head of the Gods called a council of the Gods; and they came together and concocted a plan to create the world and people in it.”
Brigham Young stated: “How many Gods there are I do not know, but there never was a time when there were no Gods.”

With respect to this earth, LDS theology identifies three distinct divine beings who constitute the Godhead: the Father, the Son, and the Holy Ghost. In Mormon Doctrine, Bruce R. McConkie declared: “There are three Gods—the Father, the Son, and the Holy Ghost.”
These three beings are the members of the Godhead with whom Latter-day Saints are primarily concerned.

Latter-day Saints claim to believe in one true God and in a form of the Trinity, yet their theology affirms a plurality of Gods. Joseph Smith said: “Many men say there is one God; the Father, the Son and the Holy Ghost are only one God. I say that is a strange God anyhow—three in one, and one in three!… All are to be crammed into one God according to sectarianism… I will preach on the plurality of Gods…”

The Bible, however, rejects polytheism. God Himself declares in Isaiah: “Before me there was no God formed, neither shall there be after me.” (Isaiah 43:10)
“I am the first, and I am the last; and beside me there is no God.… Is there a God beside me? yea, there is no God; I know not any.” (Isaiah 44:6, 8)”

Mormonism’s Polytheistic Conception of God

Mormon theology is polytheistic in its conception of deity, although its worship is centered on God the Father. Its central deity is Elohim, whom Latter-day Saints identify as God the Father. Other divine beings include Jesus Christ and the Holy Ghost, who are distinct from the Father, as well as other gods. LDS theology also teaches that human beings can eventually attain godhood through exaltation.

Joseph Smith taught:

“In the beginning, the head of the Gods called a council of the Gods; and they came together and concocted a plan to create the world and people in it.” (Source 1, 2)

Brigham Young stated:

“How many Gods there are I do not know, but there never was a time when there were no Gods.” (Source)

With respect to this earth, LDS theology identifies three distinct divine beings who constitute the Godhead: the Father, the Son, and the Holy Ghost. In Mormon Doctrine, Bruce R. McConkie declared:

“There are three Gods—the Father, the Son, and the Holy Ghost.” (Source 1, 2)

These three beings are the members of the Godhead with whom Latter-day Saints are primarily concerned.

Latter-day Saints claim to believe in one true God and in a form of the Trinity, yet their theology affirms a plurality of Gods. Joseph Smith said:

“Many men say there is one God; the Father, the Son and the Holy Ghost are only one God. I say that is a strange God anyhow—three in one, and one in three!… All are to be crammed into one God according to sectarianism… I will preach on the plurality of Gods…” (Source)

The Bible, however, rejects polytheism. God Himself declares in Isaiah:

“Before me there was no God formed, neither shall there be after me.” (Isaiah 43:10)

“I am the first, and I am the last; and beside me there is no God.… Is there a God beside me? yea, there is no God; I know not any.” (Isaiah 44:6, 8)

LDS teaching affirms worlds without number and a plurality of divine beings. It also teaches that faithful human beings may eventually attain godhood through exaltation. This framework stands in stark contrast to biblical monotheism.

Moreover, Mormonism teaches that God the Father was not God from all eternity in the sense understood by historic Christianity; rather, He was once a mortal man who progressed to godhood.

How do human beings become gods according to LDS theology? Faithful human beings can attain exaltation through faith in Jesus Christ, obedience, and adherence to the ordinances and covenants of the LDS Church. Joseph Smith compared this progression to climbing a ladder:

“When you climb up a ladder, you must begin at the bottom and ascend step by step, until you arrive at the top; and so it is with the principles of the Gospel—you must begin with the first, and go on until you learn all the principles of exaltation.” (Source 1, 2)

Exaltation is the LDS term for the process by which faithful human beings may become like God and attain godhood.

The Mormon student manual, Doctrines of the Gospel, teaches that “God Himself is an exalted man, perfected, enthroned, and supreme.” (Source)

Lorenzo Snow, fifth president and prophet of the LDS Church, states: “As man now is, God once was; as God now is, man may be.” (Source)

 

The God of Mormonism is not the God of the Bible. The Bible asserts clearly that God never changes in being, essence, or attributes—He is immutable. For all eternity, God (the Father, the Son, and the Holy Spirit) has remained God. God was never originally a man who, incredibly, became God through personal effort. Moreover, the other gods are not true gods.

The Bible reads, “I the LORD do not change” (Malachi 3:6)

“From everlasting to everlasting you art God” (Psalms 90:2).

“They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not.” (Deuteronomy 32:17)

“For all the gods of the nations are idols: but the Lord made the heavens.” (Psalm 96:5)

“Shall a man make gods unto himself, and they are no gods?” (Jeremiah 16:20)

“Thus shall ye say unto them, The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens.” (Jeremiah 10:11)

“Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.” (Galatians 4:8)

Reference: Encyclopedia of Cults and New Religions

Quotes taken from:

Church of Jesus Christ of Latter-day Saints, Doctrines of the Gospel, p. 16-17. 

McConkie, Mormon Doctrine, p. 521.

Journal of Discourses, 7:333.

Joseph Smith, Teachings, p. 370.

Joseph Smith, Teachings, pp. 347-348.

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Addendum:

The Eternal “Intelligence” Problem — Human Identity and the Uniqueness of Jesus Christ

Some Latter-day Saints interpret the eternal “intelligence” of their scriptures as identical with the individual, conscious person. In LDS teaching, “intelligence” refers to the uncreated, eternal core or light of truth that has always existed and cannot be made (Doctrine and Covenants 93:29: “Man was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be”). Abraham 3:18–19 teaches that spirits “have no beginning; they existed before, they shall have no end, they shall exist after, for they are gnolaum, or eternal.” In the King Follett Discourse, Joseph Smith spoke of intelligence as eternal and self-existing, using “spirit” and “intelligence” in closely related ways.

Two distinct interpretations appear in LDS discussion:

• Identity interpretation: Eternal intelligence is the same individual self that later exists as a spirit and embodied person. On this reading, the intelligence is not merely raw material later shaped into a person; it is the person who has always existed.
• Distinction interpretation: Intelligence is eternal, but the individual spirit person is subsequently organized or begotten as a spirit child of Heavenly Father.

Not every Latter-day Saint holds the identity view. The following argument is therefore conditional: if a Latter-day Saint affirms that eternal intelligence is the individual person, then serious difficulties arise for any claim that Jesus is unique in His fundamental mode of existence.

Conditional Implications

If eternal intelligence is identical to individual personal identity, then every human person has existed from eternity past as a distinct self. Jesus’ eternal existence cannot, by itself, set Him apart from the rest of humanity. Both would possess beginningless personal existence, raising the further question of whether their existence is genuinely underived or whether they remain dependent upon God in some fundamental respect.

LDS theology still ascribes to Jesus unique titles and roles: Firstborn spirit Son, Jehovah, Only Begotten in the flesh, sinless Savior, and member of the Godhead. These establish His unique status and mission within the LDS system. They do not, however, automatically prove a difference in the kind of being He is. If every human person has existed eternally as an individual intelligence, Jesus’ beginningless existence cannot by itself distinguish Him from humanity. The remaining question is whether those other distinctions establish that Jesus possesses an uncreated divine nature fundamentally different from that of other eternal persons, or whether they distinguish Him principally by origin, status, authority, and mission within the LDS system. Eternal existence alone is no longer available as the decisive ontological distinction.

A related question concerns exaltation. LDS teaching holds that the faithful may become gods. This raises the issue of how God’s divine nature relates to the nature of exalted humans. Does exaltation mean sharing divine glory, power, and authority while remaining distinct in essential nature, or does it mean acquiring the same fundamental kind of being as Jesus Christ? The doctrine of eternal intelligence does not by itself answer that question, but it intensifies it.

Metaphysical Tensions

Even under the more modest claim that intelligences are uncreated and have no beginning, classical metaphysical problems appear.

Something may lack a temporal beginning yet still depend on another reality in important respects. Joseph Smith’s language of “self-existing” intelligence invites comparison with the classical notion of aseity. In classical Christian theology, divine aseity means more than having no temporal beginning. God exists through Himself and is not ontologically dependent upon anything else. A being could conceivably have no beginning yet depend on another reality for its continued existence or essential constitution.

LDS theology typically separates ontological origin from developmental progression: intelligence is regarded as uncreated, while God plays a central role in the organization of spirits and in the salvation and exaltation of His children. This dual claim creates a real tension. Three concepts must be kept distinct:

1. Beginninglessness — a reality has no temporal beginning.
2. Uncreatedness — a reality was not brought into existence by a creator.
3. Ontological independence — a reality depends on nothing else for its existence.

These overlap in some systems but are not synonymous. If eternal intelligences are not merely uncreated but are also ontologically independent of God, LDS theology must explain in what sense God remains the ultimate source of all reality. If they depend on God for their existence, then the meaning and extent of their alleged uncreatedness require clearer definition.

The Creator–creature distinction also comes under pressure. On the identity interpretation, the resulting picture is a plurality of beginningless personal intelligences who differ in glory, authority, and stage of progression. From the standpoint of classical biblical theism, this raises a fundamental conflict with the doctrine that Yahweh alone is the uncreated God and that all other personal beings owe their existence to Him. Some LDS thinkers, such as B. H. Roberts, have openly embraced a cosmos of co-eternal realities in which God functions as a supreme organizer rather than the absolute Ground of all being (Source)—precisely the metaphysical shift this tension highlights.

Biblical Refutation

Scripture presents Yahweh as the sole uncreated Creator and insists on an unbridgeable distinction between Him and everything else.

“Before me there was no God formed, neither shall there be after me” (Isaiah 43:10).
“I am the first, and I am the last; and beside me there is no God. … Is there a God beside me? yea, there is no God; I know not any” (Isaiah 44:6, 8).
“I am the LORD, and there is none else, there is no God beside me” (Isaiah 45:5).
“I am the LORD: that is my name: and my glory will I not give to another” (Isaiah 42:8).

Isaiah 42:8 affirms Yahweh’s exclusive divine glory against idols. Scripture does speak of believers receiving glory and being conformed to Christ’s image, yet that glory is always a gift conferred by God, never the possession of His underived essential nature. The verse must be read in its immediate context and alongside the New Testament’s teaching about the glory God grants to His people.

The New Testament applies the same Creator–creature framework to the Son:

“All things were made by him; and without him was not any thing made that was made” (John 1:3).
“For by him were all things created, that are in heaven, and that are in earth, visible and invisible … and he is before all things, and by him all things consist” (Colossians 1:16–17).
“God that made the world and all things therein … he giveth to all life, and breath, and all things” (Acts 17:24–25).

An LDS response that eternal intelligences were “never made” and therefore fall outside the scope of these texts only sharpens the conflict. The biblical disagreement is not simply about whether God manufactured every entity at a particular moment. It concerns whether any personal beings exist independently of the one God as an uncreated reality alongside Him. John 1:3 and Colossians 1:16–17 should be read cumulatively with Isaiah’s declarations of Yahweh’s uniqueness and with Acts 17’s presentation of God as the universal source and sustainer of creaturely life. Read together, these passages present Yahweh as the incomparable God and the Son as the agent and sustainer of the comprehensive created order. From the standpoint of classical Christian theism, this biblical framework is incompatible with a plurality of personal beings who exist as uncreated realities independently of God. An LDS interpretation that exempts eternal intelligences from the created order must therefore explain how that exemption can be reconciled with the Bible’s presentation of God’s unique deity and universal creative sovereignty.

“Who only hath immortality, dwelling in the light which no man can approach unto” (1 Timothy 6:16) underscores that God alone possesses immortality inherently; any immortality creatures receive is conferred by Him as a gift. Believers may be conformed to the image of Christ and become partakers of the divine nature (Romans 8:29; 2 Peter 1:4), yet this is participation by grace in what God freely gives. It is never the acquisition of underived, self-existent deity equal to Yahweh in essential nature.

The central biblical question remains whether any personal reality can be genuinely uncreated and independent of Yahweh while Yahweh is nevertheless the sole ultimate source of all reality.

Conclusion

The fundamental issue in Mormonism is not only that human beings can become “like God.” It is also whether the doctrine of eternal intelligence can be reconciled with the biblical teaching that the Lord alone is the uncreated Creator and that every other personal being owes its existence to Him.

If individual human intelligences are not only beginningless but also ontologically independent of God, then LDS theology must explain how God remains the ultimate ground of all reality. If those intelligences depend on God for their existence, then the nature and extent of their alleged uncreatedness require clarification.

The God of the Bible is not merely the highest-ranking member of a community of eternal beings. He is the uncreated Creator, the source and sustainer of all that exists apart from Himself. Believers may receive immortality, glory, and conformity to Christ as divine gifts, but those gifts do not make them underived, self-existent beings equal to God in essential nature. This is the fundamental distinction that the LDS doctrine of eternal intelligence must confront.

It’s worth noting that the God of the Bible created all things out of ex-nihlo which contradicts Mormon theology. Hebrews 11:3 is widely regarded as one of the clearest New Testament statements supporting creation ex nihilo (out of nothing): “By faith we understand that the universe was created by the word of God, so that what is seen was not made out of things that are visible” (ESV; similar in KJV: “things which are seen were not made of things which do appear”).

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Addendum II

Hard-Hitting Questions for the Mormons

1. Eternal intelligence and the preexistence of human beings

1. If you believe human intelligences have existed eternally, how is Jesus Christ uniquely “before all things” according to Colossians 1:17?

“And he is before all things, and by him all things consist.” (Colossians 1:17)

2. If your individual intelligence has never been created, how is God the ultimate source of your existence?

D&C 93:29 says:

“Intelligence, or the light of truth, was not created or made, neither indeed can be.”

If your intelligence was never created by God, in what sense did God bring you into existence?

3. If your intelligence has existed eternally, did God create you, or did He merely organize something that already existed independently of Him?

If He merely organized you, how is that compatible with the biblical teaching that God is the Creator of all things?

4. If Jesus is the Firstborn spirit Son of Heavenly Father, but human intelligences are also eternal, what exactly began when you became a spirit child of Heavenly Father?

Was it your existence, your individual consciousness, your identity, or merely your organization into a spirit body?

5. If Jesus and human beings both have eternal premortal existence, what makes Jesus different in His fundamental nature rather than merely in His position, authority, and mission?

What is the actual ontological distinction?

6. If Jesus is the Creator of all things (John 1:3; Colossians 1:16), are eternal intelligences included among the things He created?

If yes, how can they be uncreated according to D&C 93:29?

If no, why are there personal realities that exist outside the creative activity of Christ?

7. If intelligence is eternal and cannot be created, is it something God controls, or is it something God must work with?

Can God create an entirely new intelligence? If not, is there something that exists beyond His creative power?

2. The uniqueness of Yahweh and the plurality of Gods

8. How do you reconcile the existence of multiple Gods with Isaiah 43:10?

“Before me there was no God formed, neither shall there be after me.“

If other divine beings exist, how do you understand Yahweh’s declaration that there was no God before Him and none after Him?

9. If Heavenly Father was once a mortal man who progressed to godhood, how is He the eternally existing God described in Psalm 90:2?

“Even from everlasting to everlasting, thou art God.“

Was Heavenly Father always God, or was there a time when He was not God?

10. If God the Father once lived as a mortal man, who was His God?

And who was that God’s God?

Does this progression continue indefinitely?

If yes, then this leads to an issue. If the chain of prior Gods extends backward infinitely without a first, uncaused beginning, then an infinite number of previous generations/stages must have elapsed before reaching the current God. Philosophical realists argue that an actual infinite set cannot be “traversed” or completed step-by-step. If an infinite number of prior steps must pass before arriving at the present moment, the present moment could never be reached. Therefore, under classical logic, a linear sequence of finite, contingent beings (even divine ones who were once mortal) cannot extend infinitely into the past.

11. If there are multiple Gods, how do you understand Isaiah 44:6?

“I am the first, and I am the last; and beside me there is no God.“

Is Yahweh the only true God, or is He one God among many genuine Gods?

12. If the Father, Son, and Holy Ghost are three distinct divine beings, in what sense are they one God?

Are they one God because they share the same divine being, or because they agree perfectly in purpose, will, and authority?

If the latter, what prevents three human beings who agree perfectly from being considered one human being?

13. If the Father is a separate divine being from Jesus Christ, why does Isaiah 45:5 say:

“I am the LORD, and there is none else, there is no God beside me“?

Does this declaration exclude the existence of other genuine Gods, or not?

14. If there are Gods who existed before Heavenly Father became God, why should Heavenly Father be regarded as the ultimate God rather than simply one member of an eternal succession of Gods?

What makes Him the ultimate source of reality?

15. If Heavenly Father progressed to godhood, does He possess something that He did not possess before?

If so, how can God be eternally perfect and unchanging?

3. Exaltation: Human beings becoming Gods

16. If faithful human beings can become Gods, how do you reconcile that with Isaiah 43:10?

“Before me there was no God formed, neither shall there be after me.“

How can human beings become Gods when Yahweh declares that there will be no God formed after Him?

17. If exalted human beings eventually possess all power, glory, dominion, and knowledge, as taught in the LDS manual Gospel Principles, what distinguishes them from God the Father?

Are they genuinely Gods, or are they merely creatures who receive certain divine attributes?

18. If exalted human beings become Gods, will they have their own spirit children and worlds?

If so, will those spirit children worship them as their Heavenly Father?

19. If you become a God through exaltation, will you be worthy of the same kind of worship that Heavenly Father receives?

If not, why are you called a God? If yes, how does this fit with Isaiah 42:8?

“I am the LORD: that is my name: and my glory will I not give to another.“

20. If God the Father became God through progression, and you can become God through progression, what is the fundamental difference between His original nature and yours?

Is the difference one of degree, authority, experience, or actual nature?

21. If becoming a God is the ultimate destiny of faithful human beings, why does the Bible consistently direct believers to worship and glorify Yahweh rather than aspire to become independent Gods themselves?

22. If you eventually become a God, will you still be subordinate to Heavenly Father forever?

If yes, in what meaningful sense are you a God like Him? If no, how can multiple Gods each possess ultimate authority?

4. God’s former mortality and eternal nature

23. If God the Father was once a mortal man, was He ever subject to death, weakness, ignorance, or temptation?

If so, how does that fit with the biblical description of God as eternally God?

24. If God once had a God above Him, was that God also once a mortal man?

If so, does Mormonism teach an eternal succession of Gods, with no ultimate beginning to the chain?

25. If God the Father was once a man who became God, why does Malachi 3:6 say:

“For I am the LORD, I change not”?

How do you reconcile God’s alleged progression from mortality to deity with the biblical presentation of His unchanging nature?

26. If God acquired His divine status through progression, was there ever a time when He was less than God?

If yes, how can He be the eternal God? If no, what does it mean to say that He became God?

5. Jesus Christ’s uniqueness

27. If Jesus is the Firstborn spirit Son of Heavenly Father, are you also a literal spirit child of the same Heavenly Father?

If so, what makes Jesus different from you in His fundamental nature?

28. If Jesus is Jehovah and the Creator of the heavens and earth, why does LDS theology distinguish Him from Heavenly Father in a way that makes them two separate divine beings?

How do you reconcile this with Isaiah’s repeated declarations that Yahweh alone is God and Creator?

29. If Jesus is the Only Begotten Son of God, what exactly does “Only Begotten” mean in LDS theology?

If all human beings are spirit children of Heavenly Father, in what sense is Jesus uniquely begotten?

30. If Jesus was eternally intelligent just as you were, what makes Him inherently divine while you are not?

Is His difference one of nature or merely His position and progression?

31. If Jesus is the one through whom all things were created, how could He Himself be a product of a process of divine organization?

How does that fit with John 1:3?

“All things were made by him; and without him was not any thing made that was made.”

6. Heavenly Mother and the LDS doctrine of divine parentage

32. If Heavenly Father has a Heavenly Mother as His eternal companion, is she also a Goddess?

If yes, why does the Bible never teach that Yahweh has a divine wife?

33. If Heavenly Mother is a Goddess, does she possess the same divine nature and authority as Heavenly Father?

If not, what is the difference?

34. If human spirits are the offspring of Heavenly Parents, does that mean God did not create human beings but reproduced them from His own divine family?

How does this fit with Acts 17:24–25, which describes God as the Creator and giver of life to all?

35. If Heavenly Mother is essential to the origin of human spirits, why is she so absent from the LDS scriptural canon and why are so few details about her revealed?

What biblical or prophetic basis establishes her existence?

7. The Creator–creature distinction

36. Does anything exist independently of God?

LDS theology explicitly rejects creatio ex nihilo. God is understood as the supreme organizer of pre-existing, eternal intelligences and matter rather than the absolute metaphysical source of all being. This raises a sharpened form of the classic dilemma:

If intelligences and matter exist independently of God and are co-eternal with Him, in what meaningful sense is He the ultimate Creator and sovereign source of all reality?
If they do not exist independently, how can they be uncreated and co-eternal?

Joseph Smith taught:

“There is no such thing as immaterial matter. All spirit is matter, but it is more fine or pure, and can only be discerned by purer eyes; We cannot see it; but when our bodies are purified we shall see that it is all matter.” (Doctrine and Covenants 131:7–8)

According to this teaching, intelligences are ultimately physical/material. This claim collides with modern cosmological evidence that the physical matter and spacetime of our universe have a finite past (Source 1, 2, 3).

The Borde-Guth-Vilenkin (BGV) Theorem (2003)
Any spacetime with an average expansion rate greater than zero is past-incomplete. Physical timelines of this kind cannot extend infinitely into the past; they require a past boundary.

The Thermodynamic Argument
The Second Law of Thermodynamics states that entropy in a closed system increases over time. A past-eternal material universe should long ago have reached maximum entropy (heat death). The fact that our universe is still low-entropy and dynamic indicates a finite age.

A common LDS reply is that “spirit matter” or intelligence is a different, finer order of matter that is not subject to the same physical laws, expansion history, or thermodynamic constraints that govern ordinary baryonic matter and spacetime. This reply, however, creates new difficulties:

• If this finer matter is truly material (as D&C 131 insists), what is it composed of?
• Does it possess mass, energy, charge, or spatial localization?
• Does a given unit of intelligence occupy a definite volume of space?
• Can it be measured, divided, aggregated, or constrained by physical laws of any kind?
• If it interacts with or underlies ordinary matter in any way, why does it leave no detectable cosmological signature?
• If it does not interact and is exempt from the laws that produce the BGV and entropy constraints, in what substantive sense remains it “matter” rather than an undefined, ad-hoc category invented to preserve the doctrine?

In short, the assertion that spirit is merely “more fine or pure” matter appears to function as an unfalsifiable placeholder. It allows the claim of materiality while insulating that claim from the very empirical and theoretical tools we use to study material reality. Until the nature, properties, and behavior of this purported finer matter are specified with enough precision to be tested or at least coherently related to the physics of the observable universe, the doctrine of eternal material intelligences remains in significant tension with the scientific evidence for a finite past of physical reality.

37. Can God create a new intelligence?

If He cannot, is there something that exists eternally beyond His creative power?

38. If eternal intelligences are independent of God, does God have absolute sovereignty over them?

Can He change their fundamental nature? Can He bring them into existence? Can He cause them not to exist?

39. If God did not create intelligence, matter, or the fundamental elements of reality, in what sense is He the Creator of all things?

40. If God is merely the organizer of eternal realities, rather than the Creator of everything that exists, why does the Bible repeatedly describe Him as the Creator of all things?

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If you don’t know Jesus Christ as your Lord and Savior, you can receive Him into your heart, and He can deliver you from darkness and sin and have your name written in His Book of Life.

If you are sincere, you can say this simple prayer to the Father (it doesn’t have to be word for word):

“God, I recognize that I have not lived my life for You up until now. I have been living for myself, and that is wrong. Please forgive me for all of my sins just as I forgive others. I need You in my life; I want You in my life. I acknowledge the completed work of Your only begotten Son, Jesus Christ, in giving His life for me on the cross. I believe in my heart that Jesus is Lord and rose from the dead, and I long to receive the forgiveness You have freely made available to me through this sacrifice. Come into my life now, Lord. Take up residence in my heart, be my King, my Lord, and my Savior. From this day forward, I will no longer be controlled by sin or the desire to please myself, but I will follow You all the days of my life. Those days are in Your hands. I ask this in the Lord and GOD Jesus’ precious and holy name. Amen.”