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There is perhaps no doctrine more sacred, more foundational, and more misunderstood than the nature of God. Everything w...
01/03/2026

There is perhaps no doctrine more sacred, more foundational, and more misunderstood than the nature of God. Everything we believe, everything we hope for, and everything we strive to become rests upon who God truly is.

We testify that the Godhead consists of three distinct Beings: God the Eternal Father, His Son Jesus Christ, and the Holy Ghost.

They are not one person appearing in different forms. They are not a single being wearing different titles. They are three separate, individual, divine Beings, perfectly united in purpose, love, power, and glory.

God the Eternal Father is our literal Father in Heaven. He is not an abstract force or distant energy. He is a glorified, exalted Being with a body of flesh and bone, tangible and perfected. He feels. He speaks. He listens. He loves. We are not spiritually orphaned in a vast universe. We belong to Him.

When Jesus taught His disciples to pray, He said, “Our Father which art in heaven.” That was not symbolic language. It was relational. Personal. Real.

Jesus Christ is the Only Begotten Son of the Father in the flesh. He is the Firstborn of the Father in the spirit. He came to earth to fulfill the will of the Father. He walked dusty roads. He wept. He healed. He bled. He died. And on the third day, He rose again with a glorified, resurrected body of flesh and bone.

After His resurrection, He declared in Luke 24:39, “Handle me, and see; for a spirit hath not flesh and bones, as ye see me have.” This was not metaphor. It was reality. He lives, embodied, glorified, and exalted.

Yet He is not the Father.

When Christ was baptized, the heavens opened. The Father’s voice declared, “This is my beloved Son.” The Holy Ghost descended like a dove. Three distinct Beings present in one sacred moment. That scene alone testifies that the Godhead is not one person manifesting in different roles.

The Holy Ghost is the third member of the Godhead. He is a personage of spirit. He does not have a body of flesh and bone, which allows Him to dwell within us. He testifies of the Father and the Son. He brings peace to troubled hearts. He warns against danger. He reveals truth line upon line.

When you feel clarity while reading scripture…
When conviction pierces your heart…
When peace settles over you in prayer…
That is the Holy Ghost.

This understanding was restored in this dispensation through the First Vision of Joseph Smith. As a young boy seeking truth, he entered a grove of trees to pray. In answer, he saw two glorious Personages standing above him in the air, the Father and the Son. One spoke, pointing to the other: “This is My Beloved Son. Hear Him.”

Not one being. Two.

Distinct. Glorious. United.

For centuries, theologians debated the nature of God. Creeds were written. Councils convened. Philosophies formed. But God is not understood through philosophy alone. He is revealed through revelation.

Some Christians speak of the Trinity as one substance. We speak of unity, but not sameness of being. The Father, Son, and Holy Ghost are one in mind, one in will, one in purpose. Their unity is so complete that there is no division between Them.

In John 17, Christ prayed that His disciples might be one, even as He and the Father are one. He was not praying that His followers merge into one person. He was praying for unity, perfect harmony. That is the oneness of the Godhead.

Why does this matter?

Because the nature of God defines the nature of our potential.

If God is truly our Father, then we are His children, not creations without identity, but sons and daughters of divine origin. That truth changes how we see ourselves. It elevates our worth. It expands our hope.

If Jesus Christ is a resurrected, embodied Being, then resurrection is not symbolic. It is literal. Because He lives, we shall live also.

If the Holy Ghost is real and personal, then heaven is not silent. Guidance is available. Comfort is accessible. Revelation continues.

The Godhead works in perfect unity for one eternal purpose, the immortality and eternal life of man. The Father designed the Plan of Salvation. The Son carried out the Atonement, satisfying justice and extending mercy. The Holy Ghost applies that Atonement to our hearts, sanctifying and transforming us.

There is no confusion in heaven.

There is order. Love. Perfect alignment.

When we pray, we pray to the Father, in the name of the Son, by the power of the Holy Ghost. Each member of the Godhead fulfills a sacred role, yet They move as one divine council of perfect love.

This doctrine is not meant to confuse. It is meant to clarify.

God is not distant.
Christ is not symbolic.
The Spirit is not imaginary.

They are real.

They are united.

And They invite us into that unity, to become one with Them in heart, purpose, and eternal glory.

Author: Benjamin Ayomide Levi - Akinda

I recently found myself in conversation with a man of notable intellect and wide learning, someone whose opinions carrie...
22/02/2026

I recently found myself in conversation with a man of notable intellect and wide learning, someone whose opinions carried weight and whose confidence suggested familiarity with many subjects. As our discussion turned to matters of faith, I mentioned, quite plainly, the name of my church: The Church of Jesus Christ of Latter-day Saints. Almost reflexively, he interjected, “Oh, the Mormon Church.”

I offered a gentle correction. Before the thought could fully land, he interrupted again, dismissively remarking, “Let’s forget about rebranding or renaming.”

With equal calm, I replied, “You have missed the point again.”

The issue was never branding. It was never image management. And it was certainly never an attempt to reinvent ourselves for relevance or convenience. What was at stake was identity, sacred, theological, and divinely defined.

From its very beginning, the Church has borne the name The Church of Jesus Christ of Latter-day Saints. This was not a committee decision, nor a historical afterthought. It was revealed by the Lord Himself at the organization of the Church. The name is doctrinal in nature and declarative in purpose. It announces, without ambiguity, whose Church it is and whom its members follow.

The term “Mormon Church” did not originate from within. It emerged from critics, commentators, and observers, an informal label derived from the Book of Mormon, one of our sacred texts. Over time, and for reasons of convenience and cultural familiarity, members of the Church tolerated the nickname and, in some contexts, even adopted it. That accommodation, however, did not alter the Church’s revealed name, nor did it redefine its theological center.

When our immediate past Prophet, President Russell M. Nelson, called upon members and the broader public to use the correct name of the Church, he was not initiating a rebrand. He was issuing a course correction. He was restoring linguistic and doctrinal alignment between the name of the Church and the name of its Head: Jesus Christ.

Names matter. In scripture, names carry power, covenant, and identity. To remove Christ’s name from His Church, even unintentionally, is to obscure the very foundation upon which it stands. The insistence on the full and proper name is not pedantic; it is profoundly theological. It re-centers Christ. It clarifies belief. It bears witness.

This, then, is not about abandoning a nickname for the sake of formality. It is about speaking accurately, reverently, and truthfully. It is about acknowledging that this is not Mormon’s church, nor a movement defined by a book or a people, but the Church of Jesus Christ, His by name, His by authority, and His by doctrine.

Correction, not rebranding. Restoration, not reinvention. And above all, a respectful invitation to call the Church by the name the Lord Himself gave it.

Author: Elisha T. Joseph

I wish to anchor this reflection on one sentence, brief in form, yet inexhaustible in meaning; simple in structure, yet ...
15/02/2026

I wish to anchor this reflection on one sentence, brief in form, yet inexhaustible in meaning; simple in structure, yet cosmic in scope:

“In the beginning God created the heaven and the earth.” (Genesis 1:1)

With these words, the Bible does not argue; it declares. It offers no apology, no preliminary defense, no footnote to competing theories. It simply establishes first cause, ultimate authorship, and divine intentionality. Before matter, before motion, before time could be measured or laws could be named, God was, and God created.

Modern science, through disciplines such as cosmology, astrophysics, geology, and evolutionary biology, seeks to explain how the universe functions, how matter organizes, how life adapts, and how complexity unfolds across vast expanses of time. These pursuits have yielded remarkable insights. We now peer into distant galaxies, map genetic codes, and trace biological development with extraordinary precision. I do not dismiss these achievements; I respect them. Science has expanded our understanding of the mechanisms of the universe.

Yet Genesis 1:1 is not attempting to do what science does, and science cannot do what Genesis declares.

Science explains process. Scripture reveals purpose.
Science measures mechanism. Revelation testifies of meaning.
Science asks how. Scripture answers why and by whom.

Evolutionary theory, at its broadest, proposes that life developed through gradual, undirected processes shaped by natural selection. Genesis, by contrast, presents a universe that is neither accidental nor self-originating. It asserts design, order, and intelligence. The opening verse of the Bible does not describe random emergence, but deliberate creation. The universe is not portrayed as self-caused, but God-caused.

Latter-day Saint scripture adds profound depth to this declaration. In the book of Moses, the Lord affirms:
“For by the power of my word I created them, yea, all things both spiritual and temporal.” (Moses 3:5)

Creation, therefore, is not limited to the visible and measurable. It encompasses realities beyond the reach of microscopes and telescopes; realities that science, by its own methodological limits, cannot access.

Similarly, the book of Abraham records:
“And the Gods organized the heavens and the earth.” (Abraham 4:1)

The language is instructive. Organized, not improvised. Structured, not accidental. Governed by intelligence rather than chance. This aligns strikingly with what science itself now observes: a universe governed by precise laws, delicate constants, and mathematical order so exact that even slight variation would render life impossible. Ironically, the deeper science probes, the more it uncovers not chaos, but coherence.

Modern revelation reinforces this truth. The Doctrine and Covenants declares:
“Yea, all things which come of the earth… are made for the benefit and the use of man, both to please the eye and to gladden the heart.” (Doctrine and Covenants 59:18)

This is not the language of a purposeless universe. It is the language of divine intent.

Genesis 1:1 stands in quiet contrast to any worldview that excludes God from the equation. It does not deny development, progression, or order; rather, it anchors them in divine authorship. Latter-day Saint theology leaves room for learning, discovery, and growth in understanding, but it refuses to surrender the foundational truth that God is the Creator of all things.

The declaration “all things denote there is a God,” found in Alma 30:44 of the Book of Mormon, articulates the theological assertion that the natural order: encompassing the earth, its motion, and the celestial bodies, constitutes compelling evidence of a sovereign Creator.

Nature itself becomes a witness not merely of process, but of Creator.

My personal conviction is unwavering. I believe that God created the heavens and the earth. I believe He is the Author of life, the Architect of order, and the Sustainer of all that exists. While science has refined our comprehension of the universe’s workings, it has not and cannot explain away its origin, its intelligibility, or its purpose. The very laws science depends upon demand a Lawgiver. The very order it studies testifies of an Organizer.

For me, Genesis 1:1 is not antiquated theology struggling against modern knowledge. It is an eternal truth standing confidently above it. The more I learn about the universe, the more persuaded I become that it did not arise by accident, nor is it sustained by chance.

In the beginning, God created.
And all evidence, seen and unseen, ultimately points back to Him.

Indeed, all things denote there is a God.

Author: Elisha T. Joseph

1 And now it came to pass that as Alma was journeying from the land of Gideon southward, away to the land of Manti⁠, beh...
11/02/2026

1 And now it came to pass that as Alma was journeying from the land of Gideon southward, away to the land of Manti⁠, behold, to his astonishment, he met with the sons of Mosiah journeying towards the land of Zarahemla.

2 Now these sons of Mosiah were with Alma at the time the angel first appeared unto him; therefore Alma did rejoice exceedingly to see his brethren; and what added more to his joy, they were still his brethren in the Lord; yea, and they had waxed strong in the knowledge of the truth; for they were men of a sound understanding and they had searched the scriptures diligently, that they might know the word of God.

3 But this is not all; they had given themselves to much prayer, and fasting⁠; therefore they had the spirit of prophecy, and the spirit of revelation, and when they taught, they taught with power and authority of God.

4 And they had been teaching the word of God for the space of fourteen years among the Lamanites, having had much success in bringing many to the knowledge of the truth; yea, by the power of their words many were brought before the altar of God, to call on his name and confess their sins before him.

Alma 17:1-4 ❤️

One of the most common reasons people dismiss The Book of Mormon as the word of God is an appeal to the Bible itself; sp...
08/02/2026

One of the most common reasons people dismiss The Book of Mormon as the word of God is an appeal to the Bible itself; specifically, to passages that warn against adding to or taking away from sacred writ. The concern is usually sincere, rooted in a desire to protect the sanctity of scripture. Yet the conclusion often drawn from those verses rests on an assumption the Bible itself does not sustain.

The two passages most frequently cited are familiar. In Deuteronomy 4:2, Moses admonishes Israel: “Ye shall not add unto the word which I command you, neither shall ye diminish ought from it.” Centuries later, at the close of the New Testament, John issues a similar warning in Revelation 22:18–19, cautioning readers not to add to or remove words from “this book.” These statements are solemn and intentional. They matter.

But they must be read carefully, contextually, and honestly.

God is not the author of confusion (see 1 Corinthians 14:33), and Scripture does not contradict itself. These warnings were given to preserve the integrity of the specific revelations they contain, not to announce that heaven would forever fall silent.

At the time Moses spoke, there was no New Testament. At the time John wrote Revelation, there was no bound Bible as we know it today. To retroactively interpret these verses as a universal prohibition against any future revelation creates theological consequences that are difficult, if not impossible, to reconcile.

If that interpretation were applied consistently, several conclusions would follow:

The New Testament itself would stand condemned, having been written long after Deuteronomy.

The words of Jesus Christ would be invalid, since Moses never recorded them.

The book of Revelation would invalidate itself the moment John finished writing it.

Clearly, this is not the intent of those passages.

The Bible repeatedly affirms not the cessation of God’s voice, but its continuity. “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,” has never relinquished His role as a revealing God (Hebrews 1:1). Scripture consistently portrays revelation as an ongoing divine pattern, not a closed historical chapter.

The prophet Amos states this principle plainly:
“Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets.” (Amos 3:7)

This is not a conditional promise bound to a particular century. It is a declaration of God’s character.

Latter-day Saint scripture articulates the same truth with clarity and restraint. The ninth Article of Faith affirms: “We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God.” Similarly, the Lord declares in modern revelation: “Whether by mine own voice or by the voice of my servants, it is the same.” (Doctrine and Covenants 1:38)

The Book of Mormon itself anticipates and answers the objection raised against it. In 2 Nephi 29, the Lord rebukes the notion that His words are confined to one book or one people: “Know ye not that I, the Lord your God, have created all men… and that I remember one nation like unto another?” He asks pointedly why additional scripture should be rejected simply because it comes later.

This understanding is not unique to Latter-day Saints. Renowned Christian thinkers across traditions have rejected the idea of a mute heaven. Karl Barth, one of the most influential Protestant theologians of the twentieth century, insisted that God is not imprisoned in past revelation but speaks as a living Lord. N. T. Wright, an Anglican scholar of global repute, has repeatedly emphasized that the early Christian movement expected God to remain active, communicative, and involved in human history. Even C. S. Lewis observed that a God who once spoke but no longer does would be strangely unlike the God revealed in Scripture: a God who calls, sends, warns, comforts, and redeems.

The biblical witness is consistent: God speaks because He lives. “Jesus Christ the same yesterday, and today, and for ever.” (Hebrews 13:8) A changeless God does not become silent by decree of time. He who spoke to Adam, Abraham, Moses, Isaiah, Peter, and Paul is not suddenly constrained by chronology.

The question, then, is not whether God can speak again, but whether we are willing to hear Him if He does.

I do not see the Book of Mormon as a rival to the Bible, nor as an intrusion upon it. I see it as a companion witness: one that stands with the Bible to testify of Jesus Christ. Far from diminishing the biblical record, it enlarges it, reinforces it, and directs the reader back to the same Savior, the same gospel, and the same covenantal God.

God has never been a silent God. His voice yesterday matters. His voice today matters no less. And as long as He is God, He will continue to reveal His will to His children: line upon line, precept upon precept until His purposes are complete.

Author: Elisha T. Joseph

Today, I wish to dedicate my thoughts to the Old Testament, the ancient, majestic foundation upon which the entire Chris...
30/01/2026

Today, I wish to dedicate my thoughts to the Old Testament, the ancient, majestic foundation upon which the entire Christian canon rests. Before there were Gospels to narrate Christ’s mortal ministry, before epistles clarified doctrine, and before the Restoration renewed ancient truths, there stood this sacred record: spanning from Genesis to Malachi, bearing witness of God’s dealings with humanity across centuries of covenant, calling, rebellion, repentance, and redemption.

The Old Testament is not merely a prelude to Christianity; it is its theological bedrock.

I am endlessly drawn to its opening declaration, “In the beginning, God created the heaven and the earth.” With that single sentence in Genesis, the universe is framed not as an accident of chaos, but as an intentional act of divine order. The creation narrative introduces us to a God who speaks, commands, organizes, and sanctifies. It establishes humanity’s divine origin, moral agency, and covenantal purpose. Every time I return to those early chapters, I am reminded that faith begins not with humanity’s search for God, but with God’s deliberate reaching toward humanity.

From creation, the narrative quickly moves to covenants. In Abraham, we encounter a God who binds Himself to His children through promises: land, posterity, priesthood, and purpose. The Abrahamic covenant reverberates throughout the Old Testament and into the New, shaping Israel’s identity and foreshadowing the universal scope of salvation through Christ. Isaac, Jacob, and Joseph further reveal a God who works patiently through flawed individuals, turning betrayal into preservation and suffering into deliverance.

The book of Exodus elevates the Old Testament into a drama of liberation. Here, God reveals Himself as Redeemer, One who hears the cries of the oppressed, confronts tyranny, and delivers His people with power and mercy. The law given at Sinai is not cold legalism; it is covenantal instruction, teaching a redeemed people how to live in holiness and community. Leviticus, Numbers, and Deuteronomy deepen this instruction, revealing a God who is both just and merciful, demanding obedience yet providing means for repentance and reconciliation.

The historical books, from Joshua through Esther, chronicle Israel’s turbulent journey in the promised land. They reveal cycles of faithfulness and apostasy, leadership and collapse, repentance and restoration. Judges exposes the danger of moral relativism; “every man did that which was right in his own eyes.” Ruth, by contrast, offers a tender counterpoint: quiet faithfulness, covenant loyalty, and redemption unfolding in ordinary lives. The monarchy under Saul, David, and Solomon illustrates both the potential and peril of power. David’s psalms teach us that even a king after God’s own heart must live in humility and repentance.

The poetic and wisdom literature: Job, Psalms, Proverbs, Ecclesiastes, and the Song of Solomon, probe the deepest questions of human existence. Job wrestles with undeserved suffering. The Psalms give voice to the full range of human emotion: joy, despair, praise, fear, and hope, sanctifying honest prayer. Proverbs imparts divine wisdom for daily living, while Ecclesiastes confronts the vanity of life without God. Together, these books teach that wisdom begins with reverence for the Lord.

The prophetic books, from Isaiah to Malachi, stand as God’s moral conscience to His people. The prophets were not mere predictors of the future; they were covenant prosecutors, calling Israel back to righteousness, justice, and mercy. Isaiah’s vision of the Holy One of Israel soars with the messianic promise of a suffering servant who would bear our griefs and carry our sorrows. Jeremiah weeps over a broken covenant even as he foretells a new one written on the heart. Ezekiel speaks of spiritual rebirth, Daniel of divine sovereignty, and the minor prophets thunder against hypocrisy while pleading for repentance.

From beginning to end, the Old Testament points unmistakably to Christ. He is present in type and shadow, promise and prophecy; the Passover Lamb, the manna from heaven, the smitten rock, the righteous king, the suffering servant. To read the Old Testament carefully is to see the gospel in embryo, unfolding gradually through history under the guiding hand of God.

My love for the Old Testament is both spiritual, intellectual, and deeply personal. It teaches me who God is: unchanging, covenant-keeping, patient, and holy. It humbles me with its honesty about human weakness and steadies me with its assurance of divine faithfulness. When I read it, I am not engaging an obsolete text, but encountering a living record that sharpens my faith and deepens my reverence.

I do not merely study the Old Testament; I cherish it. It anchors my understanding of Christ, enriches my reading of the New Testament, and enlarges my vision of God’s eternal purpose: "To bring to pass the immortality and eternal life of man." For me, the Old Testament is not old in relevance. It is timeless in truth, and I love it.

Author: Elisha T. Joseph

Today, I wish to share my personal witness of The Book of Mormon: Another Testament of Jesus Christ, not as a point of d...
25/01/2026

Today, I wish to share my personal witness of The Book of Mormon: Another Testament of Jesus Christ, not as a point of debate, but as a matter of lived conviction, spiritual encounter, and settled faith.

Many years ago, while serving as a full-time missionary in Benin City, Edo State, Nigeria, my companion and I were approached by a preacher who expressed interest in asking questions about the Book of Mormon. At first, his tone suggested sincere inquiry. Such encounters were not unfamiliar to us, and so, with openness and respect, we paused to listen. The conversation began cordially, but it soon became apparent that his objective was not understanding, but refutation. He spoke at length, confident and emphatic, determined to prove us wrong.

As missionaries, we were not there to contend. We listened patiently.

At the conclusion of his extended monologue, he quoted his pastor as final authority and confidently declared that the Book of Mormon was not a good book. At that moment, my companion and I exchanged glances, and we laughed. Not mockingly, but instinctively. He was visibly perplexed and demanded to know why we would laugh after such a serious assertion.

I responded with a simple question: “Have you read the Book of Mormon?”
He answered candidly, “No.”

My companion followed immediately: “Then how do you know it is wrong?”

There was no argument after that, only silence.

We bore testimony of the truthfulness of the Book of Mormon and placed a copy in his hands, inviting him to read it for himself. That encounter has stayed with me for years because it revealed a recurring pattern I have since observed with striking consistency: most who condemn the Book of Mormon have never read it. Their objections are inherited, not investigated; repeated, not discovered.

I, on the other hand, have read the Book of Mormon many times. And I testify, without hesitation or reservation, that it is the word of God. It is not a replacement for the Bible, nor a competitor to it. It stands as what it boldly declares itself to be: another testament of the Savior Jesus Christ.

The internal evidence alone is compelling. Scholarly analysis has shown that Jesus Christ is mentioned by name or title 3,925 times in the Book of Mormon, approximately once every 1.7 verses. When pronouns referring to Him are included, the number rises to 7,452 references, averaging more than one reference to Christ per verse. Few books in sacred literature, ancient or modern, speak of Christ with such relentless consistency.

More than seventy distinct names and titles for Jesus Christ appear throughout its pages: Messiah, Redeemer, Son of God, Holy One of Israel, Lamb of God, and many more, each revealing a different facet of His divine mission. From its very title page, the book announces its singular purpose: “to convince all people that Jesus is the Christ, the Eternal God, manifesting himself unto all nations.” This is not incidental language; it is the thematic spine of the entire record.

The sermons within the Book of Mormon are unmistakably Christ-centered. After His Resurrection, Jesus Christ appeared personally to the Nephite people, praying with them, teaching them, healing their sick, and delivering sermons that parallel and expand upon the Sermon on the Mount. Entire chapters are devoted to His words, His doctrine, and His covenantal promises.

Long before that sacred appearance, prophets such as King Benjamin spoke plainly of Christ’s coming, His mortal ministry, His suffering, His crucifixion, His Resurrection, and His role as righteous Judge. Abinadi testified boldly of the Atonement at the cost of his life. Alma the Younger taught with precision and tenderness that Christ would take upon Himself pains, sicknesses, and sins, that He might succor His people. In truth, nearly every major prophet in the Book of Mormon delivers at least one discourse centered explicitly on Jesus Christ.

This is why I cannot accept dismissals from those who have never opened its pages. I have read it. I have pondered it. I have prayed about it. And I have received a witness of its truth by the power of the Holy Ghost.

And here I must speak plainly about the Bible.

My testimony of the Book of Mormon does not weaken my conviction of the Bible; it deepens it. I love the Bible. I study it reverently. I believe it to be the word of God. The same Spirit that confirms the truth of the Book of Mormon confirms the truth of the Bible. They do not contradict one another; they stand as companion witnesses, testifying together that Jesus is the Christ, the Son of the living God.

The Bible introduced me to Christ. The Book of Mormon brought me closer to Him.

Together, they form a divine harmony of witnesses, ancient and modern, declaring that God lives, that Jesus Christ is His Son, and that salvation comes through Him alone. This is not a borrowed belief. It is a personal conviction. And it is anchored firmly, unmistakably, and joyfully in the word of God.

19/01/2026

One of my favorite Hymn: Hymn 134 I Believe in Christ

I believe in Christ; he is my King!
With all my heart to him I’ll sing;
I’ll raise my voice in praise and joy,
In grand amens my tongue employ.
I believe in Christ; he is God’s Son.
On earth to dwell his soul did come.
He healed the sick; the dead he raised.
Good works were his; his name be praised.

2. I believe in Christ; oh blessed name!
As Mary’s Son he came to reign
’Mid mortal men, his earthly kin,
To save them from the woes of sin.
I believe in Christ, who marked the path,
Who did gain all his Father hath,
Who said to men: “Come, follow me,
That ye, my friends, with God may be.”

3. I believe in Christ—my Lord, my God!
My feet he plants on gospel sod.
I’ll worship him with all my might;
He is the source of truth and light.
I believe in Christ; he ransoms me.
From Satan’s grasp he sets me free,
And I shall live with joy and love
In his eternal courts above.

4. I believe in Christ; he stands supreme!
From him I’ll gain my fondest dream;
And while I strive through grief and pain,
His voice is heard: “Ye shall obtain.”
I believe in Christ; so come what may,
With him I’ll stand in that great day
When on this earth he comes again
To rule among the sons of men.

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