Abstract: While some scholars have suggested that the doctrine of theosis — the transformation of human beings into divine beings — emerged only in Nauvoo, the essence of the doctrine was already present in the Book of Mormon, both in precept and example. The doctrine is especially well developed in 1 Nephi, Alma 19, and Helaman 5. The focus in 1 Nephi is on Lehi and Nephi’s rejection of Deuteronomist reforms that erased the divine Mother and Son, who, that book shows, are closely coupled as they, the Father, and Holy Ghost work to transform human beings into divine beings. The article shows that theosis is evident in the lives of Lehi, Sariah, Sam, Nephi, Alma, Alma2, Ammon2, Lamoni, Lamoni’s wife, Abish, and especially Nephi2. The divine Mother’s participation in the salvation of her children is especially evident in Lehi’s dream, Nephi’s vision, and the stories of Abish and the Lamanite Queen.

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This dispensation of the Gospel opens with two accounts of First Visions (those of Lehi and Joseph Smith) in which a prophet initially sees a pillar of fire or light and then sees the corporeal Father and corporeal Son. Implicit in the corporeal appearance of the Father and Son is this message: God is of a kind with us. He is not, as other religions teach, an entity wholly different from us. Like us, he is a social being who lives in community with others.1 His intent is that we who are of a kind [Page 276]with him experience theosis, deification,2 and become fully like him. Both Lehi and Joseph Smith are told that contrary creeds and associated practices are an “abomination” in the sight of God (1 Nephi 1:13, Joseph Smith — History 2:19).

The core of the condemned abominable creed is the false doctrine that God is infinitely and eternally, completely, and irrevocably different from humanity, the idea that he exists outside of space and time as pure BEING,