High View of Man vs. High View of God

If our view of God is too small, it doesn’t just affect how we worship—it changes how we see ourselves, how we understand our need for and nature of salvation, and how we relate to the world around us. At the root of almost every false teaching—not just in Mormonism, but across religious systems—is a common thread: a wrong view of God’s nature (false theology) and a wrong view of human nature (false anthropology).

When we minimize God, we tend to elevate ourselves. Mormon doctrine reflects this pattern by teaching a low theology—a diminished view of God—and a high anthropology—an inflated view of humanity. When these two pillars are misaligned, they lead to deep confusion about salvation, distort the purpose of the law and the gospel, and ultimately redefine what it means to relate to God.

What is Theology?

Theology is the study of God—his nature, character, and works. It seeks to answer essential questions such as:

• Who is God?
• What is his nature?
• How does he interact with his creation?
• What does he require of us?

High theology acknowledges God’s absolute sovereignty, holiness, omniscience, omnipotence, omnipresence, and the fact that he is entirely separate from his creation.

Low theology, on the other hand, makes God more human-like, limiting his power, authority, transcendence, uniqueness, and, ultimately, the extent and reach of his grace and mercy for humankind.

What is Anthropology?

Anthropology is the study of human beings, seeking to answer existential questions such as:

• Who are we?
• Where did we come from?
• What’s our purpose?

In religion, it refers to our understanding of human nature and our condition before God.

High anthropology sees human beings as inherently good and capable, often viewing sin as a mere imperfection rather than total corruption.

Low anthropology aligns with the biblical view that humanity is utterly sinful, completely incapable of saving itself, and in need of divine intervention.

Mormon Theology: A Low View of God

One of the most significant issues in Mormon doctrine is its low theology—a diminished view of God. Consider the following ways in which Mormonism lowers the biblical view of God:

• God Was Once a Man – Mormonism teaches that God was once a mortal man who progressed to godhood. Here are three examples from Joseph Smith:
  • “We have imagined and supposed that God was God from all eternity. I will refute that idea and take away the veil so that you may see.” (Teachings of the Prophet Joseph Smith, p. 345)
  • “God Himself was once as we are now, and is an exalted man, and sits enthroned in yonder heavens!” (Joseph Smith, “King Follett Discourse,” History of the Church, 6:303–5, p. 308)
  • “It is the first principle of the Gospel to know for a certainty the Character of God. … He was once a man like us; … God himself, the Father of us all, dwelt on an earth, the same as Jesus Christ himself did’ (Gospel Principles, 2009, p. 279. Ellipsis in original). These ideas directly contradict biblical theology, which states that God is eternal and unchanging (Psalm 90:2; Malachi 3:6).
• God is Not Uniquely Divine – In Mormonism, God is one of many gods, and human beings have the potential to become gods themselves. “Then shall they be gods, because they have no end; therefore shall they be from everlasting to everlasting, because they continue; then shall they be above all, because all things are subject unto them. Then shall they be gods, because they have all power, and the angels are subject unto them.” (Doctrine and Covenants 132:20). A well-known modern LDS manual states, “Our Father in heaven was once a man as we are now, capable of physical death. By obedience to eternal gospel principles, he progressed from one stage of life to another until he attained the state we call exaltation or godhood” (Achieving a Celestial Marriage, p. 132). The Bible affirms that there is only one God and none besides him (Isaiah 43:10; Isaiah 44:6).
• God is Limited – Mormon doctrine portrays God as an exalted man, making him more relatable but also less powerful. Joseph Smith taught, “God himself was once as we are now, and is an exalted Man, and sits enthroned in yonder heavens… I say, if you were to see him to-day, you would see him like a man in form–like yourselves, in all the person, image, and very form as a man… it is necessary that we should understand the character and being of God, and how he came to be so; for I am going to tell you how God came to be God.” (Journal of Discourses, vol. 6, p. 3). A God who was once like us and had to progress is not the omnipotent, self-existent Creator described in the Bible.
• The Distance is Diminished – Instead of recognizing the infinite gap between the Creator and his creation, Mormonism presents God as someone humans can gradually become like reducing the awe and reverence that should accompany a correct view of God’s majesty. “You have got to learn how to be Gods yourselves… the same as all Gods have done before you.” (Joseph Smith, King Follett Discourse). The Bible calls us to worship God, not aspire to his status.
• God Was First a Man of Flesh and Bones – Mormonism teaches that God has a physical body of flesh and bones. Joseph Smith taught the following in April 1843, later recorded in Doctrine and Covenants 130:22: “The Father has a body of flesh and bones as tangible as man’s; the Son also; but the Holy Ghost has not a body of flesh and bones, but is a personage of Spirit. Were it not so, the Holy Ghost could not dwell in us.” The Bible teaches that God is spirit (John 4:24) and is not limited by physical constraints (1 Kings 8:27).
• God is Not Truly Immutable – Since Mormonism teaches that God was once a man and changed over time, it denies his immutability—his unchanging nature. Brigham Young reinforced the idea of a changing God, saying, “God Himself is increasing and progressing in knowledge, power, and dominion, and will do so, worlds without end.” (Journal of Discourses 6:120)The Bible, however, affirms that God does not change in his essence, character, or decrees (Malachi 3:6; James 1:17; Hebrews 13:8).
• God is Not All-Knowing from Eternity – Although it is no longer officially taught by the LDS church in common Mormon thought, God had to learn and progress to his divine status, meaning there was a time when he was not all-knowing. Brigham Young taught, “God himself is increasing and progressing in knowledge, power, and dominion, and will do so, worlds without end.”  (Journal of Discourses 6:120). Later, Wilford Woodruff also stated, “God is increasing in knowledge. If there was a point where man in his progression could not proceed any further, the very idea would throw a gloom over every intelligent and reflecting mind. God Himself is increasing and progressing in knowledge, power, and dominion, and will do so, worlds without end.” (The Discourses of Wilford Woodruff, p. 3) The Bible, however, declares that God has always been omniscient (Isaiah 46:9-10; Psalm 147:5).
• God is Subject to Eternal Laws – Rather than being the sovereign, self-existent Creator, Mormonism teaches that God operates within a system of eternal laws that even he must obey. Thirteenth President Ezra Taft Benson taught, “Eternal laws exist universally. They are present alike in the spiritual as well as in the physical world. These priceless, fundamental principles and values never change. Many of these are set forth in the Decalogue, Christ’s Sermon on the Mount, and in the revelations of God to His prophets. It is therefore of the utmost importance that men and nations seek prayerfully to know these eternal laws that they may render obedience to them” (Teachings of Ezra Taft Benson, p.116). Seventy Milton R. Hunter taught that God “became God by absolute obedience to all eternal laws of the Gospel” (The Gospel Through the Ages, p.115) This diminishes his authority and contradicts the biblical teaching that God is the source of all law and has no external constraints (Isaiah 40:13-14).
• God is Not Fully Sovereign – Because Mormonism teaches that human agency (free will) is absolute, even God cannot override human choices, which means that God is not truly sovereign over creation. President Thomas S. Monson emphasized the importance of agency, stating that “next to the bestowal of life itself, the right to direct that life is God’s greatest gift to man” (“The Three Rs of Choice,” October 2010). The Bible teaches that God works all things according to his will (Ephesians 1:11; Daniel 4:35).
• God’s Glory is Shared – Instead of God alone being worthy of worship, Mormonism teaches that humans can attain godhood and be worshiped by their spirit children. “Those who keep all the commandments of the Lord shall have the fullness of the Father’s kingdom, and be equal with him.” (Joseph Fielding Smith, Doctrines of Salvation, 2:35). The Bible makes clear that God does not share his glory with another (Isaiah 42:8; Revelation 4:11).

The list could go on, but this should give you a good picture of how a low theology impacts so much of Mormon doctrine and teaching.

Biblical Theology: A High View of God

A biblical view of God lifts our eyes from human limitations and reorients our hearts to the majesty of our Creator. Rather than a being who progressed to divinity, the God revealed to us in the Bible is infinite in power, perfect in holiness, and sovereign over all things. When we see him rightly, we are left in awe—not striving for exaltation but resting in his sufficiency.

• God is the Eternal Creator – He alone brought all things into existence from nothing, utterly distinct from creation. He depends on nothing, yet everything depends on him. “In the beginning, God created the heavens and the earth” (Genesis 1:1). “Have you not known? Have you not heard? The Lord is the everlasting God, the Creator of the ends of the earth” (Isaiah 40:28).
• God is Infinitely Holy and Righteous – He is beyond all human comprehension and unapproachable by sinful man apart from grace. His perfection exposes our need for a Savior and magnifies his mercy. “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory!” (Isaiah 6:3). “You who are of purer eyes than to see evil and cannot look at wrong” (Habakkuk 1:13).
• God Alone is Sovereign – No one can attain his status, and no one can stand beside him as his equal. His rule is absolute, his dominion eternal. “Know therefore today, and lay it to your heart, that the Lord is God in heaven above and on the earth beneath; there is no other” (Deuteronomy 4:39). “The Lord has established his throne in the heavens, and his kingdom rules over all” (Psalm 103:19).
• God’s Power and Authority are Absolute – He did not progress to greatness; he has always been the Almighty. There is no limit to his might, no force that can restrain his will. “Our God is in the heavens; he does all that he pleases” (Psalm 115:3). “Whatever the Lord pleases, he does, in heaven and on earth, in the seas and all deeps” (Psalm 135:6). “I am God, and there is no other; I am God, and there is none like me, declaring the end from the beginning and from ancient times things not yet done, saying, ‘My counsel shall stand, and I will accomplish all my purpose’” (Isaiah 46:9-10).
• Salvation is Entirely His Work – Forgiveness, adoption as his children, and the guarantee of eternal life are gifts of his grace, not rewards for human effort. What he gives, he gives freely and fully. “He saved us, not because of works done by us in righteousness, but according to his own mercy” (Titus 3:5). “For by grace you have been saved through faith, and this is not your own doing; it is the gift of God” (Ephesians 2:8-9).
• True Worship Belongs to Him Alone – He is worthy of all glory, not as a goal to be reached, but as the unchanging, all-sufficient God. “Worthy are you, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they existed and were created” (Revelation 4:11). “I am the Lord; that is my name; my glory I give to no other” (Isaiah 42:8).
• God’s Promises are Unshakable – His will is never frustrated, and his purposes never fail. What he declares, he fulfills. “I know that you can do all things, and that no purpose of yours can be thwarted” (Job 42:2). “So shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose” (Isaiah 55:11).
• Jesus Christ is Fully God – In him, the fullness of deity dwells bodily. To know Jesus is to know the one true God. “For in him all the fullness of God was pleased to dwell” (Colossians 1:19). “For in him the whole fullness of deity dwells bodily” (Colossians 2:9). “I and the Father are one” (John 10:30). “But of the Son he says, ‘Your throne, O God, is forever and ever, the scepter of uprightness is the scepter of your kingdom’” (Hebrews 1:8).
• God is Bound by Nothing – He is omniscient, omnipresent, and omnipotent, beyond time and space, yet intimately near. “Great is our Lord, and abundant in power; his understanding is beyond measure.” (Psalm 147:5). “Am I a God at hand, declares the Lord, and not a God far away?” (Jeremiah 23:23-24).

The true God of the Bible is not a being who was once like us and progressed to godhood—he has always been and will always be the Sovereign Lord overall. He is not limited by physical form nor subject to any external laws but is completely self-existent, independent, and supreme.

To know this God is not to strive for exaltation but to stand in awe of his grace. Unlike the false promise of progression to godhood, the biblical invitation is to worship the only true God and rest in his sufficiency. Rather than exhausting ourselves in pursuit of godhood, we are called to find security, joy, and eternal life in him alone.

Marveling at God, we can reflect on and rejoice in the words of Psalm 46:10, “Be still, and know that I am God. I will be exalted among the nations, I will be exalted in the earth!”

Mormon Anthropology: A High View of Man

Hand-in-hand with a low theology is Mormonism’s high anthropology—an inflated view of human ability and worth:

• Humans Are Seen as Divine in Potential – Mormonism teaches that human beings are literal spirit children of God and that they have the potential to become gods themselves. Lorenzo Snow taught, “We have divinity within ourselves; we have immortality within ourselves; our spiritual organism is immortal; it cannot be destroyed; it cannot be annihilated. We will live from all eternity to all eternity.” (“Anniversary Exercises,” Deseret Evening News, Apr. 7, 1899, p. 10) Snow’s teachings contradict the biblical view that humans are sinful, fallen creatures in desperate need of a savior (Romans 3:10-12, 23).
• Man is a “God in Embryo” – Mormonism teaches that humans are gods in embryo, possessing divine potential. Spencer W. Kimball taught, “Man is a god in embryo and has in him the seeds of godhood, and he can, if he will, rise to great heights.” (The Teachings of Spencer W. Kimball, ed. Edward L. Kimball (1982), p. 28.) This teaching falsely elevates man to a status of near equality with God, contradicting the biblical truth that humans are completely dependent on God’s grace for the forgiveness of sins and eternal life (Isaiah 46:9; Romans 11:36).
• Sin is Minimized – In Mormon doctrine, sin is often seen as mistakes or missteps rather than total depravity. Lynn G. Robbins stated, “Mistakes are a fact of life. Learning…is essentially impossible without making thousands of mistakes… Even the world’s greatest athletes never stop making mistakes… While we are grateful for second chances following mistakes, or failures of the mind, we stand all amazed at the Savior’s grace in giving us second chances in overcoming sin, or failures of the heart.” (“Until Seventy Times Seven,” April 2018, General Conference) This low view of sin creates the illusion that people are fundamentally good and capable of righteous progress on their own. The Bible, however, describes humanity as spiritually dead in sin (Ephesians 2:1-3).
• Moral Neutrality of Man – Mormon doctrine teaches that humans are born morally neutral and able to choose righteousness on their own. In chapter 22 of Teachings of Presidents of the Church, David O. McKay states, “Next to the bestowal of life itself, the right to direct that life is God’s greatest gift to man.… Freedom of choice is more to be treasured than any possession earth can give. It is inherent in the spirit of man. It is a divine gift.… Whether born in abject poverty or shackled at birth by inherited riches, everyone has this most precious of all life’s endowments—the gift of free agency; man’s inherited and inalienable right.” (Conference Report, Apr. 1950, 32. The Bible teaches that humans are born in sin (Psalm 51:5).
• Man’s Role in Exaltation – Salvation in Mormonism is free to all, but exaltation is conditional upon obedience. Russell M. Nelson stated, “Eternal life, or celestial glory or exaltation, is a conditional gift. Conditions of this gift have been established by the Lord, who said, ‘If you keep my commandments and endure to the end, you shall have eternal life, which gift is the greatest of all the gifts of God.’ Those qualifying conditions include faith in the Lord, repentance, baptism, receiving the Holy Ghost, and remaining faithful to the ordinances and covenants of the temple.” (“Salvation and Exaltation,” April 2008, General Conference) This places man in a cooperative role with God, rather than salvation being entirely God’s work.
• The Concept of Eternal Progression – Mormonism teaches that humans can progress eternally, eventually reaching godhood and ruling their own realms. 2 Nephi 28:30 states, “For behold, thus saith the Lord God: I will give unto the children of men line upon line, precept upon precept, here a little and there a little; and blessed are those who hearken unto my precepts, and lend an ear unto my counsel, for they shall learn wisdom.” Progression, tied to exaltation, extends far beyond biblical salvation and creates an inflated sense of human ability.
• Proxy Work Elevates the Human Role in Salvation – Mormonism teaches that living individuals can perform saving ordinances on behalf of the dead through temple work. According to Joseph Smith, “The greatest responsibility in this world that God has laid upon us is to seek after our dead” (History of the Church, 6, p. 313). Smith also taught, “It is not only necessary that you should be baptized for your dead, but you will have to go through all the ordinances for them, the same as you have gone through to save yourselves” (History of the Church, 6, p. 365). Proxy work for the dead implies that man can, in some way, participate in or contribute to another person’s salvation, a concept absent from biblical teaching, which declares Christ as the sole mediator (1 Timothy 2:5).
• A Works-Based Path to God – Although Mormonism acknowledges grace, it ultimately teaches that individuals must obey laws and ordinances and perform good works to qualify for exaltation. Article of Faith 3 states: “We believe that through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel.” This teaching leads to self-reliance rather than total dependence on Christ, making salvation a process rather than a completed work of God’s grace.
• Man’s Status in the Afterlife – According to Mormon belief, those who attain exaltation will not only live in God’s presence but will also be glorified to a status where they rule and reign as gods. Doctrine and Covenants 132:19 teaches, “Then shall they be gods, because they have no end; therefore shall they be from everlasting to everlasting, because they continue; then shall they be above all, because all things are subject unto them. Then shall they be gods, because they have all power, and the angels are subject unto them.” Exaltation to godhood dramatically distorts the biblical understanding of eternity, which focuses on worshiping God, not becoming equal to him (Revelation 22:3-5).

Biblical Anthropology: A Low View of Man

A biblical view of humanity brings clarity, humility, and an understanding of our deep need for God’s grace. Rather than seeing ourselves as inherently good, spiritually capable, or possessing divine potential, Scripture presents a sobering yet freeing reality: we are entirely dependent on God for life, righteousness, and salvation. Recognizing our true condition before God leads us not to despair but to a greater appreciation of his grace and love.

• Humanity is Fallen and Sinful – From the very beginning, sin has corrupted the human heart, leaving us spiritually dead and incapable of righteousness on our own. The fall of Adam brought sin into the world, affecting every person. “Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned” (Romans 5:12). “There is no one righteous, not even one” (Romans 3:10).
• Man is Completely Dependent on God – Unlike the Mormon idea that man has divine potential and can progress toward godhood, the Bible teaches that we are entirely dependent on God for life, salvation, and every good thing. “I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing” (John 15:5). “The Lord is my strength and my shield; in him my heart trusts, and I am helped” (Psalm 28:7).
• Man’s Righteousness is Worthless Apart from Christ – Our best works, efforts, and moral strivings are not enough to make us right before God. Without Christ, our righteousness is nothing more than filthy rags. “We have all become like one who is unclean, and all our righteous deeds are like a polluted garment” (Isaiah 64:6). “For all have sinned and fall short of the glory of God” (Romans 3:23).
• Full Salvation is Entirely the Work of God – Full Salvation is not something we contribute to, earn through obedience, or something we progressively learn. It is God’s work from beginning to end, a gift of his mercy. “And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ” (Philippians 1:6). “But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit” (Titus 3:4-5).
• Glorified Believers Will Worship God, Not Become Gods – Mormonism teaches that the faithful will one day become gods, ruling over their own worlds. Scripture, however, makes it clear that in eternity, we will worship God—not attain his status. “Worthy are you, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they existed and were created” (Revelation 4:11). “Then I fell down at his feet to worship him, but he said to me, ‘You must not do that! I am a fellow servant with you and your brothers who hold to the testimony of Jesus. Worship God’” (Revelation 19:10).
• Sanctification is the Work of the Spirit, Not Human Effort – Growth in godliness is not achieved through self-improvement or religious ordinances but through the work of the Holy Spirit in our lives. “And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit” (2 Corinthians 3:18). “For it is God who works in you, both to will and to work for his good pleasure” (Philippians 2:13). “You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide” (John 15:16).
• God Alone is the Sovereign Ruler – In Mormon theology, exalted humans become rulers over their own domains. But the Bible is clear that only God reigns, and believers are called to serve and worship him forever. Though the Bible teaches that believers will reign with Christ (Revelation 5:10), this reign is not independent or divine—it is a gift of grace and a participation in his kingdom, not the creation of their own. “Yours, O Lord, is the greatness and the power and the glory and the victory and the majesty, for all that is in the heavens and in the earth is yours. Yours is the kingdom, O Lord, and you are exalted as head above all” (1 Chronicles 29:11). “His dominion is an everlasting dominion, and his kingdom endures from generation to generation” (Daniel 4:34).
• Jesus Christ is the Only Mediator – No human effort, temple rite, or priesthood authority can take the place of Christ’s finished work. He alone mediates between God and man. “For there is one God, and there is one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5). “Jesus said to him, ‘I am the way, and the truth, and the life. No one comes to the Father except through me’” (John 14:6).
• Salvation is Not Tiered but Complete – In Mormonism, there are different degrees of heaven, and only the most faithful attain exaltation. The Bible, however, teaches that all who trust in Christ are fully saved and will dwell with God forever. “In my Father’s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you?” (John 14:2). “Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him” (John 3:36).

Finding Rest in God’s Grace

The biblical view of man is humbling, but it is also freeing. We do not have to strive for exaltation or prove our worth before God. We do not need to worry about progressing toward godhood because our hope is not in ourselves—it is in Christ. The good news of the gospel is that Jesus is enough. His work is finished, his grace is sufficient, and his promise of eternal life is secure.

Instead of seeking to elevate and exalt ourselves, we are called to humbly worship and serve the one true God, resting in the security of his unchanging love. “Thus says the Lord: Let not the wise man boast in his wisdom, let not the mighty man boast in his might, let not the rich man boast in his riches, but let him who boasts boast in this, that he understands and knows me, that I am the Lord who practices steadfast love, justice, and righteousness in the earth. For in these things I delight, declares the Lord” (Jeremiah 9:23-24).

How This Impacts Law and Gospel

A Low View of the Law Leads to a Low View of the Gospel

When theology is too low, and anthropology is too high, both God’s law and the gospel become distorted. Mormonism seems to uphold a high view of the law, teaching that obedience to commandments leads to eventual perfection and exaltation. However, this actually lowers the law by making it seem attainable through human effort. The Bible, in contrast, teaches that God’s law is absolute, revealing the utter sinfulness of man and driving us to the only one who can fulfill it—Christ.

A low view of the law makes the mistake of assuming that people can achieve righteousness by their own works. This leads to legalism, where the law is seen as something man can fulfill rather than a standard that exposes human inability. Instead of revealing our need for grace, it becomes a ladder to climb rather than a mirror that reflects our sinfulness. Paul stated boldly, “For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin” (Romans 3:20).

By contrast, a high view of the law recognizes that God’s standard is perfect and unyielding, making human righteousness completely insufficient. “For whoever keeps the whole law but fails in one point has become guilty of all of it” (James 2:10). “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them” (Galatians 3:10). The purpose of the law is not to show us how we can succeed, but to reveal how we have already failed—and how desperately we need a Savior.

A low view of the gospel occurs when we fail to recognize the complete and finished nature of Christ’s work. Mormon doctrine teaches that the gospel provides an opportunity for individuals to prove themselves worthy of exaltation by obedience to laws and ordinances, making full salvation a process of human achievement rather than a gift of divine grace. It replaces Christ’s sufficiency with man’s striving, leaving people burdened rather than freed by the gospel.

In contrast, the Bible proclaims the gospel as God’s finished work, accomplished entirely by Christ and received through faith. “But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all who believe” (Romans 3:21-22). Christ did not come to help us complete the journey—he came to fulfill the law in our place. “For Christ is the end of the law for righteousness to everyone who believes” (Romans 10:4).

A High View of the Law Leads to a High View of the Gospel

Many assume that emphasizing grace means having a low view of the law, but the opposite is true. A truly high view of the law leads to a high view of the gospel because it exposes the complete inability of man to meet God’s standard. When we recognize that the law is impossible to keep, we also recognize that our only hope is Christ. “And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness” (Romans 4:5).

This good news is the freedom of the gospel: we are not called to complete what Christ started. We are not left striving to fulfill laws and ordinances in hopes of one day reaching God. Instead, we rest in the finished work of Christ, knowing that our salvation is secure because he has already done it all. “He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins” (Colossians 1:13-14). Rather than seeing the gospel as a process of earning divine status, we see it as the greatest proclamation of grace, mercy, and freedom in Christ. The burden is no longer on us—it was placed on Christ, and he bore it fully. That is the joy of the gospel.

This foundational contrast between how God and humanity are viewed is not just theological—it’s deeply practical. Jesus himself highlighted this difference in a striking parable that reveals the heart posture God desires.

The Pharisee and the Tax Collector: Two Views of God and Man

In Luke 18:9-14, Jesus tells the parable of the Pharisee and the tax collector, a powerful illustration of the contrast between false theology/anthropology and correct theology/anthropology. This parable not only exposes the dangers of a high anthropology and a low theology but also provides a clear picture of the proper posture before God—a recognition of his holiness and our own unworthiness.

He also told this parable to some who trusted in themselves that they were righteous and treated others with contempt:

¹⁰ “Two men went up into the temple to pray, one a Pharisee and the other a tax collector. ¹¹ The Pharisee, standing by himself, prayed thus: ‘God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. ¹² I fast twice a week; I give tithes of all that I get.’

¹³ But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’

¹⁴ I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.”

The Pharisee: A False Theology and a High Anthropology

The Pharisee in this parable embodies a false understanding of both God (low theology) and himself (high anthropology).

This prayer of the Pharisee reveals a fundamentally flawed view of God. Rather than acknowledging God’s absolute holiness and his own need for mercy, the Pharisee assumes a posture of self-righteousness. His words are filled with self-congratulation rather than repentance. He views God as someone who rewards human effort rather than someone who freely gives grace. His “low theology” reduces God to a judge who evaluates people based on their own merits rather than on his divine standard of holiness.

At the same time, the Pharisee held a dangerously high anthropology. He sees himself as morally superior, assuming that his religious observances—fasting and tithing—make him righteous. He does not see himself as a sinner in need of mercy but as someone who has earned divine approval through his works. This view aligns with the Mormon emphasis on exaltation through obedience—where righteousness is seen as attainable by human effort rather than something imputed by grace through faith in Christ.

The Tax Collector: A Correct Theology and a Low Anthropology

In contrast, the tax collector embodies a right understanding of both God and himself: “But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’” (Luke 18:13).

This man’s posture before God demonstrates a high theology. He recognizes that God is utterly holy and that he is unworthy to stand before him. His plea for mercy reflects his awareness that he has no claim to righteousness apart from divine grace. Unlike the Pharisee, he does not approach God with a sense of entitlement but with a desperate recognition of his need for salvation.

Additionally, the tax collector exhibits a proper low anthropology. He acknowledges his sinfulness and understands that he cannot earn God’s favor through his deeds. He knows that he is completely dependent on God’s mercy—a recognition that aligns with the biblical view that salvation is entirely the work of God and not of man.

The Verdict: Justification by Grace

Jesus concludes the parable with a stunning reversal: “I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted” (Luke 18:14).

The tax collector, despite his acknowledged sinfulness, is the one who is justified—declared righteous—because he approaches God in humility and faith, not self-righteousness. The Pharisee, who trusted in his own works, remains unjustified and distant before God. This status completely contradicts the Mormon view of righteousness as something achieved through personal progression toward godhood.

The Connection to Mormonism

The Pharisee’s attitude reflects the fundamental error of Mormonism’s theological framework—a high view of man and a low view of God. Like the Pharisees, Mormon doctrine teaches that individuals can become exalted through their obedience to laws and ordinances rather than recognizing their total dependence on God’s grace. The idea that human beings can attain godhood diminishes the infinite holiness of God and the true depth of human sinfulness.

The tax collector, on the other hand, embodies the biblical gospel: recognizing one’s unworthiness and casting oneself entirely on God’s mercy. Salvation by grace alone, through faith alone, in Christ alone is the heart of the biblical gospel(Titus 3:5). The true gospel is not about our ascent to godhood but about God’s condescension to save sinners through Jesus Christ.

Ultimately, the parable of the Pharisee and the tax collector offers a stark warning against self-righteousness and an inflated view of human ability. It teaches that a proper understanding of God (high theology) and humanity (low anthropology) is necessary for true salvation. The Pharisee represents the error of Mormonism—trust in human effort and a diminished view of God’s holiness. The tax collector represents the true path to justification—humility before God, a recognition of our sin, and complete reliance on his grace. Jesus’ words remain a timeless call to abandon self-reliance and to rest in the finished work of Christ.

Why This Matters So Much

Mormonism diminishes the infinite gap between God and man. When we lower God and elevate humanity, salvation shifts from being a gift of grace to something we must earn. This distortion of theology and anthropology inevitably leads to endless striving, uncertainty, and a failure to rest in the completed work of Christ. The beauty of the biblical gospel is that Jesus is enough—not our efforts, not our progress, but his finished work alone.

Yet the good news of what God has done will always sound hollow to those who do not believe they truly need him. As David Zahl observes, “The gospel message rings hollow to ears muffled by seductive myths about human perfectibility and potential.” When we assume that righteousness is within reach, we see no need for a Savior. But the law does not exist to inspire self-improvement—it exists to expose our helplessness and drive us to grace.

Martin Luther put it even more starkly:

God receives none but those who are forsaken, restores health to none but those who are sick, gives sight to none but the blind, and life to none other than the dead. He does not give saintliness to any but sinners, nor wisdom to any but fools. In short: He has mercy on none but the wretched and gives grace to none but those who are in disgrace. Therefore no proud saint, no wise or righteous person, can become God’s material, and God’s purpose cannot be fulfilled in him. He remains in his own work and makes a fictitious, pretended, false, painted saint of himself, that is, a hypocrite. (Luther’s Works, Vol. 14, Selected Psalms III, Ps. 38, p. 163)

A proper understanding of ourselves—our complete inability to save ourselves—prepares us to receive the promises of God. A right understanding of God—his perfect holiness and infinite grace—leads us to true worship. When we see him as he truly is, we are freed from the burden of self-reliance and brought into the rest that Christ alone provides.

The invitation of the gospel is not to ascend toward godhood but to humbly acknowledge our need for the one who already reigns. Rather than striving to become like God through personal effort, we are called to behold the glory of God in Christ and be transformed by his grace (2 Corinthians 3:18). True joy, peace, and eternal security are found not in our striving, but in the unshakable truth that our salvation is fully accomplished by the only true and living God.