Adam-God Theory

872 Primary Sources

Date
Summary
300 - 500 AD

Re’uyot Yehezqel (Late Rabbinic Midrash) Identifies Michael/Metatron with the "Ancient of Days" in Daniel 7.

300 - 300 AD

Sifre on Deuteronomy offers an exegesis of the test of a prophet in Deuteronomy 13.

300 - 500 AD

Babylonian Talmud prohibits sacrifice being offered to Michael and other angels.

350 - 450 AD

Sepher Ha-Razim, a late third/early fourth-century Jewish text, identifies God with the Ancient of Days.

500 - 500 AD

Pseudo-Dionysius the Areopagite Interprets the "Ancient of Days" as a title for the Godhead and members thereof.

500 - 500 AD

Pseudo-Dionysius the Areopagite teaches that titles used of God is used for the Godhead as a whole; such are not exclusive to individual members of the Godhead.

1075 - 1105

Rabbi Shlomo Yitzchaki (Rashi) (1040-1105) identifies the Ancient of Days with God (the Holy One) in his commentary on Daniel 7.

1155

Ibn Ezra, in his 12th century commentary on Daniel 7:14, identifies the "Ancient of Days" with Michael.

1425

Rabbi Hayyim Galipapa (15th century) interprets the Ancient of Days in Daniel 7 to be a prophecy of Mattathias the high priest.

1573

Martin Chemnitz (Lutheran theologian) argues for the propriety of pictorial representation of God in light of Daniel 7 and the Father being depicted as an enthroned figure in the "Ancient of Days."

1600 - 1700

Armenian text "Concerning Adam, Eve, and the Incarnation" speaks of God the Father once having been a mortal man who became God by eating of the fruit.

1609

Richard Clarke (1609) writes that Michael is the True High Priest of the Heavenly Altar.

1667

Council of Moscow, an Eastern Orthodox council, identifies Jesus, not the Father, with the "Ancient of Days" in Daniel 7.

1730 - 1750

Kalach Pitchei Chokhmah, an 18th century Jewish text, speaks of the shining and radiant glory of "Adam Kadmon."

1730 - 1750

Moshe Chaim Luzzatto discusses the doctrine of "Adam Kadom" within Jewish mysticism.

1730 - 1750

"Kalach Pitchei Chokhmah," an 18th century Jewish text, teaches that the entirety of all that exists is called "Adam Kadom" (Primordial Adam).

1751

John Roche critiques Moravian belief the "Ancient of Days" is Jesus, not the Father.

1754

Hymn in Moravian Hymnbook (1754) identifies Jesus as the "Ancient of Days."

1792

John Bellamy (18th century Hebraist) said the "Son of Man" and the "Ancient of Days" are the same person.

1804

Joanna Southcott (British prophetess) rejects the doctrine of Original Sin in explaining why the sons of morally good biblical figures can turn out to be evil.

1804

Joanna Southcott (British prophetess) records a revelation affirming Adam was made in the image of God the Father.

1823

Johann Jahn notes that some ancients believed that the "gods were formerly men."

1828

Webster's 1828 dictionary provides a definition for "theory."

1828

Webster's 1828 dictionary provides a definition for "Prince."

1830

Jane Lead teaches that Adam and Eve inhabitated one of the heavens before their Fall.

Sep 1830

In a revelation, Joseph Smith said Michael (Adam) is Distinct from the Father of Jesus; Adam will be resurrected in the future.

Nov 20, 1831 - Feb 16, 1832

Joseph Smith revises Luke 3:38 to teach that Adam was formed by God.

1832

Josiah W. Gibbs provides a definition of Hebrew אָדָם ("Man"/"Adam").

1832

Josiah W. Gibbs gives a definition of Aramaic עַתִּיק ("Ancient") in his Hebrew Lexicon.

Mar 1, 1832

Joseph said in a revelation Michael had "the keys of salvation."

Mar 1832

Joseph Smith affirms the biblical teaching that man was created from the earth.

Dec 27, 1832

Joseph, in a revelation, discusses Michael's role in the end-times, fighting and overthrowing the Devil and his armies.

Feb 27, 1833

Frederick G. Williams records Sidney Rigdon interpreting David W. Patten's speaking in tongues; Enoch said to have seen the time "when Adam his father was made."

May 1833

Evening and Morning Star publishes poem speaking of Adam being "in the presence of his God" in his "first abode" (heaven); mankind are said to have emanated from Adam's God.

May 20, 1834

W.W. Phelps published an article in EMS identifying the "Ancient of Days" in Daniel with "Father Adam."

1835

Lectures on Faith (1835) teaches that Adam died after the Fall.

Jul 1835 - Nov 1835

W. W. Phelps, in the Kirtland Egyptian Papers, speaks of Adam-ondi-Ahman being the residence of Adam in definition of "Beth."

Jul 1835 - Nov 1835

W.W. Phelps, in the GAEL, gives definition of figures relating to the name of the first being and first man, "Adam, first father."

Sep 22, 1835

Oliver Cowdery, in his blessing to Joseph, speaks of the "Ancient of Days" being subordinate to "God."

Jan 21, 1836

Joseph, in his account of his vision of the Celestial Kingdom, differentiates between "Father Adam" and "Michael."

Mar 27, 1836

Joseph Smith calls the Father "Jehovah" 4 times during his dedicatory prayer for the Kirtland Temple.

Apr 1836

Benjamin Brown writes to his wife Sarah M. Brown; reports seeing "Old father Adam" in a vision.

Apr 3, 1836

Joseph Smith calls Jesus "Jehovah" in D&C 110.

May 19, 1838

Joseph identifies Adam with the "Ancient of Days" from the book of Daniel.

Jul 1838

David W. Patten teaches that Adam/Ancient of Days will come to prepare the Saints for Second Coming of Jesus.

1839

Matthew Henry, a popular Protestant commentator on the Bible, identifies the "Ancient of Days" with "God the Father."

Jun 26, 1839 - Aug 4, 1839

William Clayton records Joseph teaching Adam being the "Ancient of Days" who presides over the spirits of all men and holds keys of the gospel.

Jun 26, 1839 - Aug 4, 1839

Joseph teaches that, when the angels come to gather their children and work for the dead has been completed, "the Son of Man will descend" from Heaven and "the Ancient of Days will sit."

Jun 26, 1839 - Aug 4, 1839

Joseph Smith, in a sermon from 1839, teaches that he had a vision of Adam in the valley of Adam-ondi-ahman.

Jun 26, 1839 - Aug 4, 1839

Joseph teaches that Adam obtained the keys of the First Presidency before he came to Eden.

1840 - 1849

Anonymous tract reproduces, in poetic form, Sidney Rigdon interpreting David Patten's speaking in tongues; heaven was Adam's "first abode" and he was in presence of God the Father.

Feb 5, 1840

Joseph teaches that the soul (which is also the Spirit) of man is eternal: it had no beginning and will have no end.

Oct 5, 1840

Joseph teaches that God set Adam to watch over and reveal the ordinances from heaven to man either directly or by angels.

Oct 5, 1840

Joseph teaches that Adam holds the keys of the dispensation of the fullness of times.

Mar 9, 1841

Joseph teaches that "Ahman" is the name of God; can be applied to persons like Adam who are made in God's image.

1842

John C. Bennett claims the Endowment presents 3 God: the Father, Jesus, and the Holy Ghost.

Jan 30, 1842

Wilford Woodruff reports Joseph teaching that the Father was a Saviour on a previous earth like Jesus is for our earth.

Apr 1, 1842

W. W. Phelps, in an article in the Times and Seasons, quotes from Jude 9, a text that subordinates Michael to "the Lord."

Sep 6, 1842

Joseph teaches that there are doctrines have only become been revealed in this dispensation that were only known implicitly or not known in prior dispensations.

Feb 1, 1843

W. W. Phelps reports on a claim Oliver Olney said he had conversed with, and received revealtions from, the Ancient of Days.

Feb 1, 1843

W. W. Phelps (acting as Joseph's ghostwriter) publishes a poetical rendition of D&C 76; teaches that Jesus is the Savior of multiple worlds.

Feb 10, 1843

Joseph reports that Oliver Olney claimed to have been visited by the "Ancient of Days" on a number of occasions.

May 15, 1843

Orson Pratt in the Times and Seasons identifies the "Ancient of Days" with Adam, not God; bases this on the depiction of the "Ancient of Days" as an aged man.

Oct 9, 1843

Joseph teaches that the "patriarch Adam" is among the "spirits of the just men made perfect."

1844

George T. M. Davis writes that Joseph Smith called the Council of Fifty the "Ancient of Days."

1844

Joseph identifies Jesus Christ as "Son Ahman."

Feb 4, 1844

William Law, in a satirical poem critiquing Joseph's theology, promises the faithful will create at least one world for every wife one has.

Apr 5, 1844

William Clayton records Joseph teaching that "Ahman" signifies the "first man" or "first God," and "Aham Christ" signifies the first man's son.

Apr 7, 1844

Joseph teaches that, just as Jesus laid down his life and was resurrected, so too did the Father.

Jun 7, 1844

Nauvoo Expositor lists God's "liability to fall with all his creations" as one of Joseph Smith's doctrines.

Jun 16, 1844

Joseph teaches God the Father had a father just as Christ does.

Jun 16, 1844

Joseph teaches that Jesus "laid down his life & took it up," the same as his [Father] had done" before.

Jun 16, 1844

William P. McIntire records Joseph teaching, based on Revelation 1:6 and John 17:20-23, that Jesus only did what the Father previously did.

Dec 26, 1844 - Dec 30, 1844

George Laub records Brigham teaching concerning Adam, Eve, and the Fall; distinguishes the God and Father of Jesus from Adam.

Jan 15, 1845

W.W. Phelps composes a poem that parallels "Adam and Eve" with Heavenly Father and Mother.

May 1, 1845

W.W. Phelps teaches that our God and Father is the "head" of the Gods.

Jun 1, 1845

W.W. Phelps teaches we can become kings and queens to our Eternal Father.

Dec 11, 1845

Brigham Young records that he acted as "Eathloheim" (Elohim) during an endowment session.

Dec 12, 1845

Brigham Young said he acted as Elohi(e)m during a Temple Endowment session.

Dec 13, 1845

Brigham Young acted as Elohi(e)m during an Endowment session.

Dec 21, 1845

Heber C. Kimball teaches that "God is like one of us" and the importance of the Endowment is to "personify Adam."

Dec 28, 1845

Brigham Young interprets "Adam" and "Eve" to mean the "first man" and "first woman"; the name "Adam" long predates Adam receiving that name.

Dec 28, 1845

Brigham recorded as teaching that Adam's name predated Adam; it is a name of a man long before him who held the priesthood.

1846

Justin Martyr, in dialougue with Jewish critic of Christianity, quotes Daniel 7:13-14; Justin's version of v. 14 uses λατρευουσα (verb for religious worship) for Jesus/the Son of Man.

Dec 1846

Frederick Merryweather presents a discussion of Daniel 7 from a "Strangite" perspective: the "Ancient of Days" will prevail against the "Little Horn," the "Roman Power" is the Catholic Church.

Feb 14, 1847

Newel K. Whitney preaches a sermon where he teaches the re-institution of animal sacrifices and that the Saints will see the "Ancient of Days . . . even Old Father Adam."

Feb 16, 1847

Willard Richards records Brigham teaching that "we are all father Adams"; the title "Father" only properly applies to "Father Adam" who is "our Father in heaven."

Feb 16, 1847

Wilford Woodruff records Brigham Young sharing his hope to extend the chain of the Priesthood back to Father Adam when a new temple is constructed.

Feb 17, 1847

Brigham Young records a dream where Joseph taught him that "Father Adam" desires for all his posterity to be joined together.

Mar 26, 1847

Brigham records meeting with William McCary; McCary claimed to have been the Ancient of days and Adam, and claimed he had "an odd rid which he discovered in his wife."

Sep 13, 1847

Orson Spencer writes that Adam was originally a "holy man" and cherished the same propensities with God prior to the Fall; considers an immaterial God to be an "absurdity."

Oct 7, 1847

John Edward Page provides a "Strangite" interpretation of Daniel 7, which said Saints won't receive dominion until the Ancient of Days arrives.

Nov 21, 1847

Wilford Woodruff records in journal that Orson Pratt taught that Adam will preside over the resurrection.

Nov 21, 1847

Orson Pratt teaches that Michael is "our old Father Adam"; he will call people out of their graves at the beginning of the Millennium.

Dec 6, 1847

Wilford Woodruff reports on Church leaders teaching we are the offspring of "Celestial & resurrected beings."

Dec 27, 1847

Wilford Woodruff reports that Brigham Young taught that only a resurrected body can hold the keys of the resurrection: the keys are held by Michael the Archangel.

1848

Adam Clarke identifies the Ancient of Days in Daniel 7:9 with "God Almighty."

Feb 21, 1848

Mary Haskin Parker Richards records in journal her siblings saying that W.W. Phelps translated 2 Peter 1:17 a reference to the Father's "God" who have him honor and glory.

Mar 19, 1848

Mary Haskin Parker Richards records Orson Pratt teaching spirit birth and Jesus as firstborn spirit child.

Feb 1, 1849

Isaac Sheen writes that, in the Endowment, there is a God above God the Father.

Sep 2, 1849

Brigham said Adam wasn't born from clay, he was born like other men.

Sep 16, 1849

Brigham Young teaches Saints that nothing on earth or in hell can separate us from Father Adam except "our own intention."

Sep 18, 1849

Brigham Young teaches that "Father Adam" transgressed the law by design; informs Saints to examine matter from the Scriptures themselves.

Sep 1850

Henry Jones and George Storrs (two 19th c. Restorationists) debate the identity of the "Ancient of Days."

1851

James J. Strang, in first (1851) edition of The Book of the Law of the Lord, differentiates between "the true God" and Adam.

1851

John Milton, in Paradise Lost, has Michael banishing Adam and Eve from the Garden of Eden.

Sep 30, 1851

W. W. Phelps writes a poem on eternal progression; each "Adam" has his "Eves."

1852

John Taylor teaches that the spirit is not formed/organized when his body is created; instead, the "eternal spirit" of man pre-exists the creation of the body and was known personally by God.

1852

W. W. Phelps, in a poem, makes reference to the creation of Adam.

Feb 5, 1852

Brigham Young teaches that Cain and Abel's Heavenly Grandfather (Adam's Father) promising not to kill Cain after he murdered his brother.

Mar 14, 1852

Brigham Young teaches that Adam had a resurrected body before eating the fruit; faithful will become an "Adam" and "do likewise."

Apr 9, 1852

Hosea Stout records Brigham Young teaching that Adam is the Father of Jesus, the only God to us, and he entered Eden in a resurrected body.

Apr 9, 1852

Wilford Woodruff records Brigham Young as teaching Adam came to Eden with a Celestial Body and is the Father of Jesus.

Apr 10, 1852

Wilford Woodruff records Heber C. Kimball teaching"God and Father of Jesus Christ was Adam."

Apr 16, 1852

Samuel Rogers interprets Brigham as teaching that Adam is God in his first public "Adam-God" sermon.

Apr 21, 1852

Hosea Stout records that Charles C. Rich arrive in Salt Lake on April 21, 1852.

May 1, 1852

Deseret News reports that Charles C. Rich arrived in Salt Lake on April 21, 1852.

Sep 30, 1852

William Clayton reports on Orson Pratt teaching that, on the topic of the resurrection, Church members should not advance doctrines that cannot be substantiated by the Scriptures.

Sep 30, 1852

Evans Jeremy records Orson Pratt teaching Adam did not have a resurrected body in Eden and that Adam is not the God Pratt prays to.

Oct 3, 1852

William Clayton reports on Orson Spencer teaching Adam being God using Genesis and the Book of Moses, and Orson Pratt challenges this teaching, denying that Adam had a resurrected body in Eden.

Oct 4, 1852

William Clayton informs Brigham Young that he and Orson Pratt have debated one another on the subject of Adam and whether he had a resurrected body when he entered the Garden.

Oct 15, 1852

William Clayton notes that Orson Pratt taught that there is an upper-limit to God's progression of knowledge.

1853

W. W. Phelps writes that Adam is, according to the Bible, the "oldest inhabitant."

1853

W. W. Phelps teaches that Adam brought his "pure language" from Kolob to the Garden of Eden.

1853

W. W. Phelps writes that Adam brought the "pure language" with him to Eden from "Kolob, or the celestial garden."

1853

W. W. Phelps, in a poem, teaches that Adam "plagued the world" by accepting Eve's offer to eat the fruit; Jesus died for the sins of Adam and his offspring; Adam rebelled against the "Father" of Adam.

1853

W. W. Phelps writes that Adam brought seeds from his heavenly father's garden.

Feb 1853

Orson Pratt presents a theology of pre-existence, including "spirit birth;" Jesus as the "First born" was commanded by his Father to help organize a new earth.

Mar 1853

Orson Pratt teaches celestial beings consume celestial food that produces a spiritual fluid giving immortality and eternal life; teaches a husband and his wife/wives produce spirit children.

May 1853

Orson Pratt makes a distinction between God and Adam/Michael and teaches that Adam learned language by immediate inspiration from God.

Jul 1853

Orson Pratt teaches that the birth of our spirits if not not the beginning of existence; each particle eternally existed prior to their organization and was self-conscious.

Oct 1853

Orson Pratt teaches while we are all the spirit children of God, only Jesus is both the spiritual and physical son of the Father.

Oct 27, 1853

Orson Hyde teaches that it is possible God the Father was once a mortal child like we once were who later was exalted.

Nov 5, 1853

First Presidency announces publication of the Journal of Discourses.

Nov 26, 1853

Samuel W. Richards informs readers of the LDSMS that Brigham Young's sermons concerning Adam and God represent new teachings reserved for this dispensation.

Dec 10, 1853

Samuel W. Richards addresses British Saints about Adam being God and our Judge; Adam himself is subordinate to "the Great Eloheim" who is "the god of unnumbered worlds."

Dec 17, 1853

Franklin D. Richards teaches that Adam is the God and Father of the human family and suggests that Jesus was begotten by Adam.

1854

W. W. Phelps teaches that the "heathen" belief in a plurality of Gods is a true belief borrowed from the biblical patriarchs.

1854

Orson Pratt addresses the various uses of "God" in Scripture; teaches the doctrine of "Spirit Birth": Gods propagate their species and raise up spirits after their own image and likeness.

1854

W. W. Phelps, in a poem, refers to God the Father living in "Kolob" which he describes as a "Garden."

1854

Brigham claims that Heber C. Kimball is his "Prophet" and states he received a vision of the then-future Salt Lake Temple "as if it was in reality before me."

1854

Heber C. Kimball teaches Adam is the God of this Earth but is distinct from "Elohim."

1854

Adam (God per "Adam-God") brought one of his wives into Eden with him (Eve).

1854

George A. Smith teaches that he knows Brigham to be a prophet and Saints should esteem his words as the voice of God to them.

1854

Brigham teaches the Saints that what makes one the President of the Church is not being a Prophet but instead their holding the Keys of the Priesthood.

1854

Heber C. Kimball teaches that Brigham Young is the lawful successor to Joseph; Brigham received the keys of the apostleship similar to Peter, James, and John.

1854

Brigham teaches that Adam is the only God with whom we have to do and that he was transplanted from another planet to this earth with Eve.

1854

Orson Pratt teaches that Adam was appointed lord and governor of this creation; if he and Eve did not transgress, they would, to this day, be "dwelling in the beauty of youth."

1854

Brigham Young teaches that the Father came down "in his tabernacle" to beget Jesus.

1854

W. W. Phelps teaches that angels, including Michael, can only come to earth with the permission of their God.

1854

Brigham Young teaches that Jesus "works upon a plan of eternal increase of wisdom, glory, and dominion."

Feb 19, 1854

Brigham identifies Adam/Michael with the God and Father of Jesus Christ; Holy Ghost is not the Father of Jesus.

Feb 19, 1854

Wilford Woodruff records Brigham teaching that Adam is the Archangel Michael, our God, and the Father of Jesus.

Mar 4, 1854

Dan Jones said Adam/the Ancient of Days is the God and Father of our spirits.

Aug 5, 1854

Thomas Caffall notes British Saints and investigators struggling with Adam being God in June 1854 Conference.

Aug 20, 1854

Jesse Bigler Martin records in journal a debate in a branch in England concerning Joseph's and Brigham's teachings on the relationship between Adam and God.

Aug 26, 1854

James Little said Adam is our Father and God and Franklin D. Richards said it has only been revealed in this dispensation.

Sep 17, 1854

Wilford Woodruff records in journal that Orson Pratt and Brigham Young disagreeing about the role and status of Adam and the paternity of Jesus.

Oct 7, 1854

LDSMS publishes tribute to Samuel W. Richards; lists the announcement of the Adam-God doctrine as one of the events marking his time as mission president.

Oct 8, 1854

Wilford Woodruff refers to Brigham's October 8, 1854 discourse as the greatest sermon ever delivered to the Saints.

Oct 8, 1854

Brigham Young teaches that Adam and Eve had spirit children and then their bodies followed; Adam will receive his fullness after Jesus receives his fullness.

Oct 8, 1854

Brigham said every earth has its own Adam and Eve and that Saints don't have to understand Adam's status.

Oct 8, 1854

Joseph Pulsipher records Brigham Young teaching that Adam is the God we have to account to; Adam came into Eden with a resurrected body with animals and seeds from another planet.

1855

Brigham teaches that there is no singular revelation that "is perfect in its fulness"; God speaks to people according to our abilities.

1855

Orson Hyde refers to the Father as "Jehovah" and he was brought into the covenant through the blood of "his Only Begotten" (Jesus).

1855

Parley P. Pratt teaches that Adam's spirit body was organized by his Father in the premortal existence before coming to this earth.

1855

Brigham teaches that in the endowment one receives all the necessary ordinances to return back to the presence of God the Father.

1855

Orson Pratt states that the status of the Holy Spirit as a person has not yet been definitively settled in the Church.

1855

Brigham teaches that, if ancient prophets and apostles were asked about their doctrine of deity, there would be differences of theological opinion.

1855

Orson Hyde teaches the world was once populated before Adam was placed on it.

1855

Brigham Young teaches Adam knew he had to partake of the fruit before he came to this earth so he could ascend to "thrones, principalites, and powers."

1855

Orson Pratt teaches that "Aman" is the name of God "in the pure langauge"; "Sons Ahman" are the greatest of all parts of God except the Father and Son Ahman (Jesus).

Mar 25, 1855

Samuel W. Richards records Brigham Young teaching that Adam and Eve were made from the dust of another earth; they came to Eden with a resurrected body.

Mar 31, 1855

Franklin D. Richards said Adam-God was Adam becoming God of this earth.

Apr 25, 1855

Brigham identifies the "Ancient of Days" with the Divine Being who appeared to Moses in the Book of Exodus.

May 6, 1855

Wilford Woodruff, in his journal, records Brigham Young teaching that Adam helped organize this earth; Adam and Eve were immortal when they arrived in Eden.

May 19, 1855

Eliza R. Snow delivers a poem identifying "Father Adam" as "our God" that is reprinted in the LDSMS.

Aug 5, 1855

Wilford Woodruff records Brigham Young teaching that only those who will be exalted will inherit the earth in its celestialized state.

Dec 15, 1855

Franklin D. Richards teaches that Adam is our God; God experienced all our temptations and sufferings in His mortal probation, and our destiny is to live with Him forever.

1856

Brigham Young teaches that Adam and Eve were married before they entered the Garden of Eden.

1856

Eliza R. Snow, in a poem, writes of Adam having regained the favor he forfeited after the fall.

1856

Brigham tells the Saints not to be satisfied with anything he does unless the Spirit of Jesus and spirit of revelation makes them satisfied with his teachings.

1856

Hymn #306 in English 1856 Hymnal teaches Adam is the Lord of the earth and the Father of Jesus.

1856

Orson Pratt teaches that that, prior to the Fall, Adam and Eve were immortal similar to resurrected beings but did not know the difference between good and evil.

1856

Brigham teaches that revelations are given according to the understanding of the people in receipt of them; as a result, they may appear mysterious to future readers.

1856

Brigham Young teaches that Adam helped create this world and brought seeds from another planet to this earth; hopes to learn more about the God of Adam.

1856

James J. Strang in his Book of the Law of the Lord distinguishes Adam from God, who "alone hath immortality."

1856

Brigham Young affirms he has received prophetic visions and revelations; instructs Saints to seek to live by the Spirit of Prophecy.

1856

Gilbert Belnap, writes of "the father of our spirits" eating the fruit in Eden "in order that men might be."

1856

Eliza R. Snow, in a poem, teaches that the same God who talked with Adam in Eden is the God who speaks to us today.

Feb 3, 1856

Wilford Woodruff records Heber C. Kimball teaching that resurrected bodies can eat food.

Mar 11, 1856

Wilford Woodruff said Orson Pratt disagrees with Brigham concerning how Adam's body was formed.

Mar 11, 1856

Samuel W. Richards reports on witnessing Brigham Young and Orson disagree about doctrine; Brigham feared that Orson would never be Adam.

Apr 20, 1856

Wilford Woodruff, in his journal, records debate between Orson Pratt and other Church leaders concerning creation of Adam out of the dust of the earth.

1857

Brigham urges the Saints to have the light of the Holy Spirit continually.

1857

Brigham Young teaches that our God looks like our earthly father, but is exalted; he begat our spirits in the premortal existence.

1857

Brigham teaches the relationship between "Heavenly Father" and "Adam" is a mystery.

1857

Heber C. Kimball informs Church members he has learned by experience that the God that pertains to this earth and to us is "the first man."

1857

Brigham Young discusses the various uses of the term "God"; ultimately, our God is "Father Adam" who will gather us to him with innumerable angels.

1857

John Hyde writes that LDS leaders teach that Michael/Adam is the God of Jesus.

1857

Heber C. Kimball teaches that our Father and God is an independent being and one who created this earth and filled it with inhabitants.

1857

Heber C. Kimball teaches the Saints that when one begins to know God, they will learn that the leadership of the church are chosen by God to direct and counsel them.

1857

John Hyde claims that Brigham "invented" teachings concerning Adam being a polygamist and the God of this world in 1852.

Jan 3, 1857

Eliza R. Snow, in a poem, teaches that "Father Adam" broke the law his father gave him.

Jan 28, 1857

W. W. Phelps writes a poem that teaches that God is Adam who has "a madam."

Apr 12, 1857

Orson Hyde teaches that Adam and Eve corrupted themselves and disobeyed God and did not multiply "in purity."

Jul 25, 1857

John Brindley reports on a preaching campaign condemning Adam-God doctrine as blasphemous.

Aug 1, 1857

"T. H.B." (British LDS), in a letter to John Brindley, calls Adam "omnipotent."

Aug 29, 1857

John Taylor teaches that women are promised to become a "Priestess Queen" and bear the souls of men and people other worlds, one tenet of Adam-God theology.

Sep 19, 1857

The Antidote to Mormonism and Infidel Error publishes a summary of John Brindley's lecture against Mormonism; provides Adam-God as one example of current LDS theology contradicting LDS Scripture.

1858

Brigham Young teaches that our God is "Father Adam" and eternal life is to know both Jesus and God (Adam).

1858

Samuel Charles Mackay critiques the LDS "materialistic" conception of God; parallels this doctrine with the pagan god Jupiter.

1858

Wilford Woodruff teaches that not everything Joseph taught in private was later made public.

1858

Heber C. Kimball tells the Saints that a person is not in the "true vine" if they reject Brigham as a Prophet; they are to have faith in his words.

1858

Brigham tells the Saints that he has been the recipient of special revelation and has "the spirit of prophecy," though not in the same degree as Joseph.

1858

Heber C. Kimball teaches that Brigham Young has been visited by by various heavenly figures, including "Michael the Archangel."

1858

Brigham tells the Saints he is not a Prophet/Interpreter of Visions as Joseph, a modern-day Daniel was; instead, in comparison, is a "Yankee guesser."

1858

Heber C. Kimball speaks of those who have taken exception with some of Brigham's teachings; claims that Brigham would not say something unless he knew it was true.

1858

Brigham Young teaches the Saints that Adam was not literally created from the dust of the ground; account in the book of Genesis is similar to "baby stories."

1858

Brigham acknowledges that Prophets and Apostles, himself included, can make mistakes; qualifies this by stating that he will not be able to lead the Church astray.

1858

Mary Ettie V. Smith, recalling her endowment in 1846/1847, notes that the identity of "God" became a point of debate; some believed "God" in the Endowment was Adam.

Mar 24, 1858

Wilford Woodruff said Orson Pratt promised not to oppose Brigham on their doctrinal differences.

1859

Brigham said exalted beings will grow their species "in spirit" as an "Adam" and "Eve."

1859

Brigham Young, appealing to Scripture, teaches that we are the the literal children of God.

1859

Brigham, while affirming he is a prophet, tells the Saints he is not a Prophet in the same manner as Joseph was.

1859

Brigham Young teaches that Eve was allowed to partake of the fruit because one cannot be exalted without being subjected to the temptation of sin.

1859

Heber C. Kimball teaches that our spirits were born and begotten by our Father and God before we took on our mortal bodies.

1860

Benjamin Henry Day, in his work on Freemasonry, states that the Grand Master represents "Father Adam" the "Sovereign Master of the World and Father of all Men."

1860

Orson Pratt confesses that he was in error in a few things and that he was a source of sorrow to both himself and others in the Church for many years.

1860

Brigham Young teaches that Jesus's resurrected body, like our future resurrected bodies, will lack blood.

1860

Brigham teaches our God and Father was once a finite man like we are at present and that we can be exalted.

1860

Brigham Young, when discussing the Father and the Son, borrows from language about the Ancient of Days and Son of Man in Daniel 7.

1860

Brigham Young affirms Adam and Eve are our parents in the flesh and also our Spirits.

Jan 27, 1860

Wilford Woodruff records dispute between Orson Pratt and rest of Church leadership concerning whether the person or attributes of God should be worshiped; Brigham Young teaches that the Gods Enoch interacted with were different than our God.

Jan 29, 1860

Wilford Woodruff said Orson Pratt made a full confession for opposing Brigham Young.

Feb 4, 1860

George Sims records Brigham Young discussing extracts from Orson Pratt's "Seer"; Brigham states taht if he has erred, it has been due to giving too much revelation to the Saints.

Mar 4, 1860

Brigham Young corrects Orson Pratt concerning the scope and limits of God's progression in knowledge.

Apr 4, 1860 - Apr 5, 1860

Wilford Woodruff records Brigham and the leadership of the Church voting to accept Orson Pratt's confession and apology.

Apr 4, 1860

George Sims records dispute between Orson Pratt and the other leaders of the Church concerning Brigham's teachings concerning Adam and God.

Apr 4, 1860

Thomas Bullock records Orson Pratt and other Church leaders opposing Adam-God teachings.

Apr 4, 1860

In an April 4, 1860 meeting between Orson Pratt and other Church leaders, Brigham claims Joseph taught Adam-God "in Luke Johnson's."

Apr 5, 1860

Orson Pratt notes he thinks "the brethren are laboring under a wrong impression" on Adam-God, while Orson Hyde defends the theory.

Apr 5, 1860

George Sims records Orson Pratt's submission of a sermon where he would make confession about various doctrinal statements to Brigham for inspection.

Apr 5, 1860

Brigham instructs Orson Pratt to submit any doctrinal writings to the Church leadership for inspection before sharing them publicly.

Jun 27, 1860

Brigham states that if he has been guilty of any wrong-doing, it is sharing too much about the nature of God to the Saints.

Sep 4, 1860

George Q. Cannon shares how he was told by a convert that Adam being our Father and God was not not difficult accepting as it was attested in Jewish texts.

Sep 22, 1860

Orson Pratt retracts various statements from The Seer about the nature of God; on Adam's origins, states one should not be dogmatic until further revelation is received.

Sep 23, 1860

Wilford Woodruff records Orson Pratt having a dispute with Brigham Young and Heber C. Kimball concerning the nature of God.

Nov 1860

RLDS Periodical calls Brigham's teaching on Adam and God "idolatry."

Nov 1860

RLDS Periodical said Brigham's teachings on Adam and God is evidence of the LDS Church worshiping a false god.

Dec 1860

RLDS periodical discusses Brigham Young's teachings concerning Adam and God; concludes LDS Church worships Adam and the teaching is idolatrous.

1861

George Q. Cannon, acting as editor for volume 8 of the Journal of Discourses, calls the series a "standard work."

1861

Heber C. Kimball teaches Adam planted the Garden with vegetation and animals from the earth his Father dwelt on.

1861

Brigham corrects belief that a revelation must be prefaced with "Thus Saith the Lord."

1861

Brigham Young promises faithful women that they will becomes mothers in the hereafter and become a "Mother Eve."

1861

John Cumming argues the "Ancient of Days" in Daniel 7 is not a person but instead a corporate personality.

1861

Orson Hyde teaches that he heard God proclaim Brigham to be the President of the Church; affirms Brigham, like Joseph, has received divine revelation on occasion.

Jan 13, 1861

Wilford Woodruff reports that Brigham queried how Eve convinced Adam to partake of the fruit.

Feb 3, 1861

John D. Lee said Brigham was questioned about Adam being "all the God that we have to do," which some considered a "stumbling block."

Apr 13, 1861

Elias L. T. Harrison calls Michael our "Eternal Father" in a hymn.

May 6, 1861

In a letter addressed to Brigham Young, W.W. Phelps claims he received a revelation from Adam; calls Adam "our Father and our God."

Oct 8, 1861

Brigham Young affirms that he did teach Adam was our Father and God; acknowledges difficulty teaching has inside and outside the Church.

Oct 8, 1861

John Beck records a meeting where Brigham taught a faithful man and woman will become an Adam and Eve.

Oct 12, 1861

George Q. Cannon, addressing Brigham Young's teachings on origin of our spirit and physical body: Brigham means that man's origin, both physical and spiritual, to be heavenly.

1862

Brigham teaches that, for a doctrine to be binding, the First Presidency and Quorum of the Twelve must be in unanimous agreement.

1862

Brigham Young teaches that Adam was visited by His Father while in the Garden of Eden and conversed with Him just as we converse with our earthly parents.

1862

Brigham Young teaches that God is the Father of our Spirits in the same we are the children of our earthly parents.

1862

Heber C. Kimball teaches that Joseph saw "Father Adam" conduct those in the Celestial Kingdom to the Throne of God.

1862

Brigham Young teaches that Adam had a God and Father of his own.

Jan 20, 1862

In a letter addressed to Brigham Young, W. W. Phelps calls Adam "our Father" and teaches that he is "the Almighty."

Feb 12, 1862

Wilford Woodruff records in his journal a lecture he gave in the Seventies Hall; taught that the Lord appeared to Adam and "called him the prince the Archangel" and comforted Adam.

Feb 15, 1862

Francis M. Lyman reports of a man being excommunicated in England for rejecting Adam-God; teaches that, while it is true, it is not essential and instead, other doctrines should be emphasized.

Apr 30, 1862

Heber C. Kimball teaches that he was told by the Lord in April 1862 that Adam was his father and the God and Father of the inhabitants of this earth.

Nov 30, 1862

Brigham Young teaches that Adam will judge the human family as he is their king, Lord, and God.

1864

Encyclopedia entry for "Mormons" in 1864 states that Godhead is based on "Buddhistic principles" and Adam is part of the Godhead; Adam is the "God" of Jesus in LDS theology.

1865

Brigham Young teaches that Adam's God placed him as Lord of this creation; all faithful men will become an "Adam."

1865

Heber C. Kimball teaches that Adam's God and Father made him the Lord of this creation and Saints should imitate Adam.

1865

Brigham Young teaches that, near the end of his life, Adam was called Michael the Archangel by his Lord and God.

1865

Brigham Young teaches that Saints believe in God the Father, Jesus Christ "our elder brother," and in Adam and Eve, who God the Father created.

Jan 8, 1865

Wilford Woodruff reports that Brigham taught that Adam and Eve "done right in partaking of the forbidden fruit."

Jun 18, 1865

Brigham said there are many Gods and Lords, but to us, there is only one God and one Savior (Jesus).

Sep 17, 1865

Wilford Woodruff records in his journal a speech he gave in front of Church leaders concerning the importance of the Temple and the Endowment.

Oct 21, 1865

First Presidency and Orson Pratt repudiate certain teachings in Pratt's The Seer.

Dec 9, 1865

W.W. Phelps delivers a poem at General Conference (October 1865) teaching that God returned to Eden with one of his plural wives.

Aug 19, 1866

Brigham Young, in a sermon from August 1866, teaches various aspects of Adam-God theology in discussing God and his relationship to Jesus and "eternal law."

1867

Brigham Young teaches that the twelve tribes will be gathered by, and be judged by the Ancient of Days.

1867

Brigham Young, when addressing the meaning of "image" in Genesis 1 and 5, teaches that Adam is the Father of Jesus and the Father of our spirits and creator our bodies which bear his image.

1867

John Taylor lists secular books such as dictionaries as among the "standard works."

1867

George A. Smith lists the Scriptures as being a subset of the category of "standard works" which also includes publications from the Deseret News and Juvenile Instructor.

1867

Brigham teaches the Saints that whenever any dispute arises, they can count on divine intervention as "the Lord steadies the ark."

1867

Brigham Young identifies our earthly and Heavenly Father as Adam, basing this on Joseph's teaching that Adam is the "Ancient of Days" in Daniel 7.

1867

C. V. Waite claims many Church members were not accepting of Adam-God, causing Brigham Young to instruct Elders not to focus on teaching it; proposes Qur'an to be source of Brigham's theology.

1867

C.V. Waite records Jesus speaking dialogue and participating in the Creation under Elohim alongside Jehovah and Adam/Michael in the Endowment ceremony.

Apr 20, 1867

Wilford Woodruff reports that Heber C. Kimball told him that Joseph taught that Heber would meet Father Adam and all the prophets and apostles in Jerusalem.

May 12, 1867

Wilford Woodruff records Brigham teaching that on each world there is a Savior who atones for the sins of that people.

Aug 25, 1867

Brigham Young teaches that when Adam and Eve became mortal they could produce bodies; prior to that, they could produce spirits; Brigham mentions the Heavenly Father of Adam.

Sep 4, 1867

Wilford Woodruff records the Quorum of the Twelve not being satisfied with Orson Pratt on matters concerning doctrine.

Sep 10, 1867

Wilford Woodruff records in his journal how he and other Church leaders discussed Orson Pratt's belief that it was improper to worship the "person" of God alone; his attributes (what makes God 'God') are also to be worshiped.

Oct 7, 1867

Wilford Woodruff reports Brigham said to Orson Pratt what would have happened if the world were not created, Adam did not fall, and Christ did not die.

Dec 16, 1867

Wilford Woodruff records Brigham teaching Adam is the Father of Jesus and citing Joseph.

Jan 24, 1868

Wilford Woodruff records teaching the School that the Prophets that Adam is both our Father and God; ties this into Adam/Michael being the archangel who will fight and defeat the Devil.

Jan 24, 1868

Wilford Woodruff informs Salt Lake School of the Prophets that Adam is our Father and God; Adam preexisted as the archangel Michael and helped in the creation of the world.

Jun 8, 1868

Provo Minutes of the School of the Prophets evidences general acceptance of Adam being God; most believe it, some because Brigham Young taught it, others because it appears reasonable.

Jul 1, 1868

Orson Pratt writes to Brigham, asking to make a confession of his doctrinal wrongs.

Jul 1, 1868

Thomas Wilson (Restorationist): Jesus is "an" Ancient of Days.

Jul 4, 1868

Orson Pratt is recorded as having made a full confession to the Salt Lake City School of the Prophets for disagreeing with Brigham over the relationship between "Adam" and "God."

Jul 4, 1868

Orson Pratt confesses to being in error for opposing Brigham's "revealed" teachings concerning Adam and God to the Salt Lake City School of the Prophets.

Oct 21, 1868

Eliza R. Snow teaches that Adam, after being cast out of the Garden, offered a sacrifice to his God.

1869

Brigham Young teaches that faithful women will become a Mother Eve and help populate their own earth as Eve did.

1869

George Q. Cannon teaches that the spirit of prophecy is continually with Brigham.

1869

Brigham differentiates "standard work" from the canonical works of the Church.

1869

Brigham calls God the father both "Jeohvah" and "Eloh(e)im."

Apr 24, 1869

Brigham Young calls an assembled meeting of the Relief Society "a house full of Eves" and they, like Eve, can become a mother to all the human beings upon an earth.

Jun 3, 1869

Eliza R. Snow is recorded as stating that Joseph taught that the faithful would become an Adam or Eve on their own earth.

Oct 25, 1869

Brigham teaches that the Priesthood itself is eternal and infallible, but priests are fallible.

Dec 11, 1869

Frederick Kesler, in his journal, records Brigham Young as teaching that Adam and Eve's bodies were changed after the Fall; they made tabernacles for the Spirits they previously made.

Dec 11, 1869

Wilford Woodruff, in his journal, records Brigham Young teaching that Joseph Smith is not the father of our spirits; instead, the father of our spirits is Father Adam.

Dec 11, 1869

Brigham Young teaches that Father Adam is the Father of our Spirits at a meeting of the Salt Lake City School of the Prophets.

1870

J.H. Beadle discusses the Endowment ceremony; distinguishes between "Elohim" and "Adam" as well as "Jesus" and "Jehovah."

Jun 2, 1870

"J.C." writes critical article on LDS theology; has Adam being subordinate to both Jehovah and Elohim in LDS theology.

Jun 18, 1870

Wilford Woodruff reports that Brigham taught that all men will have to be sealed to one another "untill we go on to Father Adam."

Sep 8, 1870

Charles W. Hyde gives Ellen Cantwell McCann a patriarchal blessing where he distinguishes between the "Ancient of Days" and "Adam Your father."

Oct 15, 1870

George Q. Cannon said "Father Adam" as "our God and Father" was revealed to him.

Oct 15, 1870

Wilford Woodruff records in his journal that he proved Adam was Michael, the Ancient of Days, and the Father of all during a meeting with other Church leaders.

Oct 15, 1870

Brigham teaches eternal life is knowing Adam and who he is.

1871

Brigham teaches that when his sermons are copied and approved by him, they are as good as scripture and en par with the Bible.

1871

Brigham Young teaches that, just as we are all children of Adam and Eve, we are also the children of their Heavenly Father.

1871

Brigham teaches that a "prophet" is a "foreteller of future events" without requiring priesthood; "Apostle" is one who holds the Keys of the Holy Priesthood.

1871

Brigham Young, when discussing the fig aprons, makes a distinction between Adam and Eve and the God who placed them in the Garden of Eden.

1871

Wilford Woodruff affirms he knows that Brigham is both an apostle and prophet who foretold many great things which have been fulfilled.

1871

Orson Pratt teaches that Adam is both an "archangel" and a "God."

1871

Brigham Young calls God the Father and Framer of our Spirits and is a "Being," not a "nonentity."

1871

Brigham teaches that, if given the ability to revise his sermons, they should be considered as good as scripture.

Jan 25, 1871

Jens Christian Andersen Weibye records Orson Hyde teaching that Adam is the "God for this Planet."

Jun 17, 1871

Brigham teaches Elohim, Jehovah, and Michael are Father, Son, and Grandson, respectively; after the earth was made, Michael became Adam.

Aug 5, 1871

Eliza A. Snow, basing her comments on the Bible, makes a distinction between the "God [who] made man male and female" and Adam.

1872

Brigham Young teaches that are are literally (spiritually and naturally) the children of the God who organized this world.

1872

Brigham Young teaches that every earth had its own redeemer and tempter.

1872

Brigham Young teaches that we belong to the races which originate from Father Adam and Mother Eve and we are all the sons/daughters of "that God we serve."

May 12, 1872

Eliza R. Snow makes a distinction between "Adam" and "Eloheim"; man and woman, through the Gospel, can be brought back into the presence of "God our Father" (Eloheim).

1873

T. B. H. Stenhouse notes that the majority of members do not believe Adam is God and notes conflict between Brigham and Orson Pratt concerning doctrine.

1873

Orson Pratt teaches that "spirit birth" in the premortal existence is patterned after our physical conception on earth.

1873

Orson Pratt teaches that Michael has received his exaltation and possesses a kingdom, crown, and wife (or wives) alongside posterity.

Jun 9, 1873

Salt Lake City School of the Prophets says Adam-God is true doctrine but should be discussed carefully by the Church.

Jun 18, 1873

Brigham teaches that Adam is our Father and God and holds priesthood keys.

Aug 31, 1873

Brigham Young recorded by Wilford Woodruff as teaching that "Mother Eve was the Daughter of Adam."

Aug 31, 1873

Wilford Woodruff reports that Brigham taught that "Mother Eve was the Daughter of Adam."

1874

Parley P. Pratt teaches that "Father Adam" is the "Ancient of Days"; all the faithful will stand before him at the beginning of the Millennium.

1874

Daniel H. Wells teaches that our relationship with God and his identity as our Father has been revealed "in our day."

1874

Orson Pratt teaches that Adam and Eve were immortal when they were placed in Eden; God created the world and pronounced it as "very good" but man brought a curse upon the earth.

1874

Brigham teaches he has received revelation concerning the nature of God and denies it wasn't divine.

1874

Brigham Young teaches that "Father Adam" was involved in the creation and later, came to this earth with Eve who was given to him to be his wife.

1874

Orson Pratt teaches that Adam and Eve were married in Eden while in an immortal state; through the atonement of Christ, they will be restored to immortality.

1874

Orson Pratt teaches that Adam was the first person placed on this earth and, after committing transgression, was cast out of the Garden.

1874

Orson Pratt teaches that Adam and Eve, before the Fall, had immortal bodies.

1875

George A. Smith distinguishes between the Scriptures and the "standard works" which includes publications from the Juvenile Instructor and Deseret News.

1875

Brigham Young teaches that the faithful who will be exalted will have earths and worlds; our earth has been made by the Father of our Spirits who is also the one who created our mortal bodies.

1875

George A. Smith lists the Bible, Book of Mormon, and Doctrine and Covenants as being among the larger category of "standard works."

1875

Barnet Moses Giles appeals to Joseph's identification of Adam as the "Ancient of Days" in Daniel 7 and the high view of Adam in Joseph's other revelations to support Adam being God.

1875

Orson Pratt discusses Adam being the "Ancient of Days"; he will come to arrange the Priesthood and Saints of all former dispensations into one grand family.

1875

George A. Smith, Robert L. Campbell, and Eliza R. Snow are shown the purported skull of Father Adam in the Holand Land; Eliza informed they do not know how this identification was made.

Jan 15, 1875

Jason W. Briggs and Zenas H. Gurley challenges Orson Pratt and Daniel H. Wells to Debate Brigham Young's teachings concerning Adam; calls Brigham's teachings "Adam worship," "idolatry" and equal to "the worship of Baal."

1876

Ann Eliza Webb Young distinguishes between "Elohim" and "Adam" as well as "Jesus" and "Jehovah" when talking in the Endowment.

1876

Emanuel Swedenborg, in his commentary on Revelation, teaches that "the Ancient of Days is the Lord."

May 14, 1876

Brigham teaches the leader in Heaven is Adam, and the Adam-God doctrine was taught by Joseph.

1877

Brigham teaches "Father Adam and mother Eve" wants their children to be prepared to go into the Celestial Kingdom.

1877

Eliza Snow, in a Poem, calls Adam "God" and that he became our God and Father by his obedience during a mortal probation.

1877

Brigham Young teaches "spirit birth"; our spirit parents have celestial bodies and were were educated in the pre-existence and were pure and holy like the angels.

1877

Orson Pratt teaches that everyone will be judged by Adam/the Ancient of Days before the final judgement by Christ.

1877

Edward Tullidge said the Saints believe Adam is the father and God of all of humanity; the names of "Adam and Eve" are more sacred than that of Jesus.

1877

John Taylor recalls Joseph Smith teaching about the Ancient of Days and those who hold the keys from previous dispensations, while retaining their keys, will give an account of their administrations.

1877

Edward W. Tullidge, in 1877, gives overview of Brigham Young's teachings concerning relationship between us, Adam, and God.

1877

John Whitaker writes that Anson Call told him that Joseph taught that Adam came to this earth from another planet with Eve.

Jan 14, 1877

Wilford Woodruff records how he and Brigham Young Jr., were instructed by Brigham to "write out the ceremony of the Endowments."

Feb 1, 1877

L. John Nuttall receives instructions at the veil from Brigham, some of which had not previously been given; acted in roles of Adam/Michael during endowment.

Feb 1, 1877

Wilford Woodruff records that he presided and officiated as "El" at the temple on February 1, 1877.

Feb 7, 1877

L. John Nuttall records Brigham Young's Lecture at the Veil where he said Adam came to Eden with a Celestial body and is the Father of our Spirits and of Jesus.

Mar 1, 1877

Jens Christian Andersen Weibye records Byron Allred teaching his interpretation of Brigham Young's doctrine of Adam-God.

Mar 21, 1877

Wilford Woodruff notes in journal for March 1877 that Brigham Young was laboring all winter to produce a perfect form of the Temple Endowment.

Jun 6, 1877

Brigham says that he has not checked the Scriptures to see if his revelations are consistent with them; when he speaks by the power of God and the Holy Ghost, it is "truth" and "scripture."

1878

Erastus Snow teaches that Adam is a "Son of God" and was placed in Eden by his God; the Godhead is composed of two parts: male and female.

1878

Brigham lists the "standard works" as being a distinct category from the Bible, Book of Mormon, and Doctrine and Covenants.

1878

John Taylor refers to Cain and Abel as "two sons of Adam," and how one obeyed God and the other, Satan.

Jan 6, 1878

George Q. Cannon said Joseph F. Smith was subtly critical of Brigham's teachings during a conference.

1880

1880 Doctrine and Covenants states that D&C 78 was received near the Luke Johnson farm.

1880

Parley P. Pratt describes the Father of the Kingdoms as "an aged, venerable looking man."

Jan 13, 1880

L. John Nuttall records John Taylor teaching that Joseph subordinated Jesus to Adam with respect to the Priesthood.

Feb 1880

Box Elder Stake reports on dispute in Malad Ward concerning Adam-God doctrine: those who held to doctrine were teaching "non Adamites" were damned for rejecting teaching.

Feb 23, 1880

During the Kirtland Temple Suit, it is alleged by the RLDS that the Church has departed from the faith including Adam-God.

Feb 24, 1880

Box Elder Stake Minutes said members contended about the relationship between Adam and God.

Mar 7, 1880

Edward Stevenson records in his journal that he said Adam is the God and Father of his spirit and body.

1881

Eliza R. Snow teaches that the Gods created Adam and Eve and they were "like" the "Lord our God" who cast them out of the Garden.

1881

Orson Pratt teaches that Adam and Eve have not yet been resurrected.

1881

Walter Gore Marshall refers to Brigham Young's "extraordinary opinion" about Adam-God: claims it is an infallible teaching from Brigham and binding upon the Saints.

Nov 10, 1881

George Q. Cannon notes in his journal he has been asked many times concerning the relationship between Adam and God.

1882

Helen Mar Kimball Whitney said Joseph was the "author" of the Adam-God "doctrine."

1882

Eliza R. Snow writes that Adam's fall brought about a curse redeemed through Christ.

Mar 4, 1882

Edward Stevenson understands Brigham Young to have taught that Adam is God; understands Elohim to be the Father/God of Adam and Jesus to be Jehovah.

1883

Samuel Gray (English Trinitarian) writes in 1883 that Jesus, not the Father, is the Ancient of Days.

1883 - 1893

Brigham teaches all earths have their own "Adam and Eve" and that Adam is "God our Eternal Father"; fears Orson Pratt will apostatize for opposing such.

Oct 11, 1883

Wilford Woodruff reports that Zebedee Coltrin saw a vision of a man and a woman; Joseph told him that they were Adam and Eve.

1884

George Q. Cannon teaches that God is our literal father in the same way our earthly father is.

1884

Joseph F. Smith teaches that Adam became mortal and died, according to the edict of God; "Adam" also means "many," and faithful hope to do the same as Adam.

1884

Robert Roberts (Christadelphian): the "Ancient of Days" will come in the person of Jesus.

Nov 1884

Josiah F. Gibbs teaches that, when one has obeyed all the requirements of Celestial Marriage, one becomes qualified to become a "Father of spirits" with his "immortal wives."

1885

Scott Anderson writes to John Taylor accusing the Church and Brigham Young of going against the Bible by teaching Adam is God and worshiping Adam.

Jan 20, 1885

Transcription of Bishops Court held for Scott Anderson concerning his rejection of Adam-God.

Mar 16, 1885

George Q. Cannon reports on his disagreement with Henry Ward Beecher's claim that if Adam fell, he fell upwards and Beecher's rejection of Adam and the Fall being necessarily historical.

Aug 1885

Orson F. Whitney reiterates Joseph's teachings about Adam being the Ancient of Days from Daniel 7.

1886

Henry W. Naisbitt teaches that Adam had two wives, Eve and Lilith; states "it is said that" Joseph taught that Adam also had two wives.

1886

First Presidency teaches that Adam and Eve were created by God and were collectively given the name "Adam."

1886

Erastus Snow, based on Genesis 1:26-27, teaches that Adam was created in the form and image of the Father and Son; teaches that belief in a Mother in Heaven can also be inferred.

Apr 1887

Thomas R. Brookbank teaches that, prior to the Fall, Adam had a resurrected body.

1888

Lydia Matthewson recollects Ann Lee (founder of the Shakers) claiming to have seen Michael and Satan fight.

1888

Ellen G. White (SDA founder) identifies the "Ancient of Days" with God the Father and argues that Daniel 7:9-10, 13-14 was fulfilled in 1844.

1888

Follower of Ann Lee (Shaker) recounts how a group of assembled Shakers believed Revelation 12 and Michael battling Satan was fulfilled on November 1, 1782.

Mar 10, 1888

Abraham H. Cannon records his father George Q. Cannon teaching that "Father Adam" is the physical father of Jesus and is a resurrected being.

Dec 29, 1888

John Taylor teaches that "Father Adam" had a resurrected body in the Garden and was a Savior in a previous world.

1889

Yefet ben Ali (10th century Karaite Jewish interpreter) argues the "Ancient of Days" in Daniel is an angel, not God.

Mar 28, 1889

Wilford Woodruff repeats Joseph's teachings about Adam being given the keys of the everlasting priesthood and the presidency; we will have to stand before "Father Adam" to give account.

May 1889

B.H. Roberts teaches that Adam was not literally created from the dust and Eve was not literally created from Adam's rib; Adam and Eve were brought forth by procreation "in some older world."

May 6, 1889

George Q. Cannon teaches that the God who formed this earth is the same Being who walked in Eden; the Father and Son are distinct persons.

Jun 23, 1889

Abraham H. Cannon records George Q. Cannon identifying the Father of Jesus with Adam.

Jun 23, 1889

Abraham H. Cannon records his father George Q. Cannon teaching him that the God we will be judged by is the Father of Jesus/Jehovah who is also Adam.

1890 - 1891

Text of Pope Leo XIII's Prayer to St. Michael the Archangel; Michael is said to be in charge of the heavenly armies against Satan.

1890

T. B. H. Stenhouse writes that converts were deceived about LDS theology; God the Father in LDS theology is the same person as Adam.

Aug 25, 1890

Abraham H. Cannon relates, via Canute Peterson, Zebedee Coltrin's recollection of Joseph's vision of the Father, Mother, and Jesus.

Nov 8, 1890

Edward Bunker is accused of rejecting the doctrine in the "Lecture at the Veil."

Dec 13, 1890

Edward Bunker is recorded as affirming that he believes some of the theology in the Lecture at the Veil is in error.

Apr 11, 1891

Deseret Weekly reports on Wilford Woodruff's April 1891 General Conference talk; taught that "God permitting Adam and Eve to partake of the forbidden fruit" was seen by many as an alleged mistake.

May 15, 1891

St. George Stake Minutes reports that Edward Bunker wrote a declaration of his beliefs to submit to the First Presidency.

May 22, 1891

St. George Stake Council said to the First Presidency that it was erroneous to reject teaching that Adam was immortal or resurrected when he entered the Garden.

Feb 1, 1892

Daniel Tyler recollects Joseph teaching that the angel Elizabeth Comings Tyler saw in vision was the Archangel Michael.

Jun 11, 1892

Wilford Woodruff records how he met with Edward Bunker and warned him "of the impropriety of indulging in Misteries to Create difficulties among the Saints."

Jun 11, 1892

John D. T. McAllister records attending a High Council meeting where Edward Bunker, who denied Adam-God, was corrected and "set right" by Wilford Woodruff and George Q. Cannon.

Jun 11, 1892

George Q. Cannon addresses various figures, including Jesus, who speak as if they are the Father; the reason is that they represent, and speak for, the Godhead.

Jun 11, 1892

High Council discuss Edward Bunker and his teachings; High Council teaches that Adam was an immortal being when he entered the Garden of Eden.

1893

Edward Stevenson recollects Joseph teaching that Adam built the altar at Adam-ondi-Ahman after being expelled from Eden.

1894

Joseph Richard Lambert (RLDS) raises objection to Brigham Young's teachings on Adam-God from the Doctrine and Covenants.

Apr 7, 1895

Abraham H. Cannon records Wilford Woodruff instructing the elders of the Church to cease speculating who "God and the other holy personages are."

Jun 6, 1895

President Wilford Woodruff tells the Saints to stop focusing on Adam's relationship to God until further revelation is revealed.

1896

The Coptic "The Fourteenth Vision of Daniel" teaches that the Ancient of Days (who is identified with Jesus) will revive Enoch and Elias/Elijah and "put Antichrist to death" in the final days.

Feb 13, 1896

E.O. Taylor writes that LDS believe that God the Father and Adam are the same person in LDS theology.

Feb 28, 1896

Edward Stevenson said Elohim, Jehovah, Jesus, and Adam/Michael are distinct persons.

1897

J. W. Peterson accusses Brigham Young of altering the faith Joseph Smith taught; cites Adam-God as one example of doctrinal change.

Nov 10, 1897

C.A. Munn reproduces excerpts of Brigham Young sermons on the relationship between "Adam" and "God" in The Fresno Morning Republican.

Nov 19, 1897

C.A. Munn accuses missionaries of ignoring Brigham Young's teachings that Adam is God; accuses the Church leaders of teaching "blasphemy" with respect to Jesus and the Holy Spirit.

Dec 1, 1897

Ephraim H. Nye interprets Brigham Young as teaching, not that Adam is God the Father, but is speaking of Adam's elevated status in light of being the "Ancient of Days" in Daniel 7.

Dec 4, 1897

Ephraim H. Nye writes to Franklin D. Richards asking about the validity of "The Adam God story" that he was writing about in the Fresno Republican to counter RLDS Church accusations.

Dec 16, 1897

Brigham Young, Jr., records in his journal that LDS did not discuss Adam being "our Father and God" with RLDS Church members.

Dec 16, 1897

Franklin D. Richards records Council deciding not to deal with subject of Adam being our God and Father in response to Ephraim H. Nye's query regarding the teaching's status.

Dec 18, 1897

Franklin D. Richards writes to applaud Ephraim H. Nye for his article on Adam-God in the Fresno Republican; encloses a copy of Brigham Young's sermons from vol. 1 of the Journal of Discourses.

1898

Arminian Unitarian text "The Key of Truth" teaches that Adam was made King of creation before the Fall; Satan was envious of Adam.

Sep 14, 1898

E. S. Wishard lists "Adam-God" as one of the doctrines LDS missionaries do not teach converts; instead it is part of the deeper doctrines that are only taught some time after conversion.

1899

James E. Talmage writes that Adam and Eve were originally immortal; became mortal by eating of the fruit; the fall and mankind knowing the difference between good and evil was part of God's plan.

1899

John Larsen in 1899 writes that Brigham taught the "Adam-God" doctrine.

Feb 1899

A.T. Schroeder writes of LDS theology teaches exaltation consists of a man and his wife/wives creating and populatoing a new world; states contemporary LDS believe Adam to be God the Father.

Sep 13, 1899

George Q. Cannon writes in his journal of a meeting with James E. Talmage concerning the antiquity of man and if we have more progenitors of our race than Adam.

1900

Oliver B. Huntington reports Dimick B. Huntington's recollection of Joseph teaching that "father Adam" was "great and stout."

Jun 1900

Attewall Wootton writes that Adam is a literal, not figurative, Son of God and not the Father of our Spirits.

1901

Martin Thomas Lamb wrties that LDS believe Adam is the God of this World.

1901

Edgar E. Folk provides overview of Joseph's and Brigham's teachings concerning Adam/the Ancient of Days; interprets Brigham to be teaching Adam-God.

Oct 19, 1901

"D" (a critic of the church) writes to The Japan Weekly Mail and states that Brigham and other leaders taught that Adam was God.

Oct 19, 1901

J. R. Birkelund writes letter to The Japan Weekly Mail; states that Brigham and many modern LDS believe Adam is the God and Father of Jesus.

Sep 1902

Charles W. Penrose interprets Brigham Young as teaching that Adam will stand, in eternity, at the head of the human family as the great Patriarch who will rule over all his posterity.

Oct 1902

Anthon H. Lund affirms Adam being Michael, the Prince, and the Ancient of Days but distinct from the one God.

1903

B.H. Roberts discusses the theological reasoning behind Adam being the archangel Michael and the Ancient of Days.

1903

F. A. Sakuth argues that LDS revelations contradicts Brigham's teachings concerning Adam-God.

1903

B. H. Roberts denies that Latter-day Saints are ashamed of Brigham's Adam-God teachings; interprets Adam-God to mean that "Adam will thus be the God of this world."

1903

B. H. Roberts denies that the Church is ashamed of "the Adam-God idea."

Apr 1903 - Oct 1911

Benjamin F. Johnson writes to George F. Gibbs and claims he heard Joseph teach a theology of "spirit birth."

1905

Lycurgus A. Wilson teaches that, prior to Adam, the earth had been populated a number of times; Adam was commanded to re-populate the earth.

1905

B.H. Roberts notes that some of the elements informing Brigham Young's "Adam-God" teaching originated with Joseph Smith.

Mar 20, 1905

Hyrum Albert Cluff records how he and H.M. Cluff were tasked with warning advocates of Adam-God theology that they would be removed if they continued teaching it.

Nov 1905

The Missionary Review calls the Adam-God doctrine "heathenism" and claims missionaries can't discuss it to deceive people into joining the Church.

1906

Walter M. Wolfe, during Smoot hearing, claims that was taught in the Endwoment that Adam not made out of the dust of the earth but was generated in the same way as other everyone else.

1907

Alfred Seth Bradley (Church of God General Conference) teaches that the "Ancient of Days" in Daniel 7 is not a person but "the olden times" (i.e., an epoch in salvation history).

Jun 4, 1907

Ministerial Association of Salt Lake City accusses the LDS Church of teaching Adam is God and the Father of Jesus in 1907.

1908

Jacob Allen Eades (RLDS) lists "Adam-God" as one of Brigham's doctrines; argues D&C 42 and 43 allows one to reject them as true doctrines.

Jun 27, 1908

Samuel O. Bennion teaches that Adam and Eve had immortal, resurrected bodies but if they had offspring before the Fall, their children would only have spiritual bodies, not bodies of flesh, blood, and bone.

Nov 21, 1908

Samuel O. Bennion teaches that, prior to the Fall, Adam and Eve had immortal bodies.

1909

Joseph Fielding Smith affirms doctrine of plurality of Gods; while questioning accuracy of transcriptions of Brigham Young's sermons, teaches Adam-God has never been Church doctrine.

Nov 1909

Joseph Fielding Smith distinguishes "Adam" from God" and discusses Adam's repentance and baptism "for the remission of sins."

1910

B.H. Roberts notes that "Ancient of Days" was a title for deity among ancient peoples.

1910

Church manual from 1910 teaches that Adam was probably not the first man ever created, but the first man for this earth; man is also "in the most literal sense, a child of God."

1911

J. D. Stead discusses Temple Endowment Ceremony; distinguishes "Jesus" from "Jehovah."

1911

J.D. Stead, in polemical work against the LDS Church, teaches that Brigham Young taught that Adam is God based on his sermons in the Journal of Discourses and Millennial Star.

Feb 20, 1912

First Presidency interprets Brigham Young to be teaching that the father of Jesus is the God and Father of Adam; Adam is an exalted being and a "god" but subordinate to Jesus and His Father.

Mar 1912

Joseph F. Smith, in an editorial in the Improvement Era, teaches that Adam and Christ are not the same person; only Christ is a member of the Godhead.

1913

Clark Braden, in debate with E. L. Kelley (RLDS) makes reference to Brigham Young's "Adam-God" doctrine and it being supported by the Book of Mormon.

1914

Orson F. Whitney, in his poem, Elias, calls Adam/Michael "mighty," "the prince," and "the monarch of our race."

1914

Orson F. Whitney quotes Joseph about the "Ancient of Days" being Michael/Adam and his role in the end-times.

1915

James E. Talmage discusses the title "Son of Man"; the Son of Man (Jesus) will receive a dominion superior to the Ancient of Days (Adam).

Apr 1915

James E. Talmage discusses the title "Son of Man" during the April 1915 General Conference; teaches that the Son of Man (Jesus) is superior to the Ancient of Days (Adam).

Apr 1915

Charles W. Penrose teaches that LDS do not worship Adam; instead, Adam worshiped the Father and Adam is the head of the human race.

1916

Robert C. Webb (James E. Homans) discusses Adam-God; defends the Church and against the charge it is one of its "obnoxious doctrines."

Apr 1916

Charles W. Penrose raises objections against Adam-God, including Adam praying to God and Adam having committed a transgression.

Oct 1916

Joseph F. Smith teaches that Adam and his posterity have worshiped Jesus and His Father since the beginning.

Sep 8, 1917

George C. Jameson recounts encounter in June 1917 with RLDS members who wanted to discuss Adam-God with him and other LDS missionaries in France.

1918

Susa Young Gates teaches that human history begins with Adam.

1918

Susa Young Gates writes about "Father Adam" being instructed in religion and language by his God.

1918

The Babylonian Talmud Interprets the singular "throne" of the Ancient of Days as a proof-text for Unitarianism against the "Minnim" (Christians).

Oct 4, 1918

Joseph F. Smith, in his account of his vision of the Spirit World, lists Adam as being one of those redeemed by Christ's atonement and distinct from God.

Oct 4, 1918

In his vision of the spirit world, Joseph F. Smith identifies Adam with the "Ancient of Days" but is different from God who Adam and Eve worshiped.

1919

George Seibel claims Brigham Young purportedly taught that "God was Adam, and Eve was one of his wives."

1920

Stuart Martin writes LDS believe that Adam is subordiante to "Jehovah" who himself is subordiante to "Elohim"; Jesus is subordinate to Adam.

Jan 1920

John Taylor teaches we are all related to one another, being the offspring of God the Father.

1920

Heber Bennion writes in defence of Adam-God; appeals to Daniel 7 and the Ancient of Days being God to support Brigham Young's teachings.

Mar 1920

Joseph Fielding Smith writes that Adam was perhaps the most nearly perfect man and in the form and was made in image of our Father and Creator.

Jun 24, 1921

Melvin J. Ballard teaches that Adam was immortal before the Fall; the bodies of Adam and Eve changed as a result of the Fall, making them mortal.

Jun 24, 1921

John M. Whitaker teaches that Adam was immortal before the Fall; Christ redeemed Adam from the Fall.

Apr 1922

Charles W. Penrose says that Adam-God speculation is going beyond what has been revealed; Adam cannot be God as he worshiped the Father.

Sep 1925

First Presidency issues statement affirming Adam as a historical person and "our great progenitor" who was made in the image of God, just like Jesus.

Jan 1926

Rollin J. Britton, in an article in the Missouri Historical Review, discusses Adam being the "Ancient of Days" in LDS theology.

1926

Nels August Nelson, based on a vision of the pre-existence and the future, teaches that Adam is God and that his hope is to become a Father Adam and his wife to be a Mother Eve;.

Oct 7, 1926

William M. Paden criticizes John A. Widtsoe's presentation of Brigham's teachings concerning Adam-God in his Discourses of Brigham Young.

1929

Philo of Alexandria provides an allegorical interpretation of the name "Adam" and that "the mind that was made after the image is not earthly but heavenly."

1930

Orson F. Whitney teaches that Adam is subordinate to Christ "in the Priesthood."

1931

Joseph Fielding Smith presents traditional Latter-day Saint understanding of Adam as the Ancient of Days and his role in end-times theology.

1932

Franklin Langworth aid LDS believe God is the "Father of the human race."

1940

Andrew Love Neff uses the title "Father Adam" as a referent for Adam, not God the Father.

1942

Daniel MacGregor provides scriptural evidence for identifying the "Ancient of Days" in Daniel 7 with John the Baptist.

Apr 1942

Joseph Fielding Smith notes that, while Adam holds the keys, he does so under the authority of Jesus, who is greater than Adam.

Dec 1943

John A. Widtsoe argues that Brigham Young called Adam "God" and "Father" in a titular sense, not that Adam is the literal Father of our Spirits and Our God.

1944

Uriah Smith (Seventh Day Adventist) identifies the Ancient of Days with God the Father.

1947

Wiley Jones, in a discourse for the Church of God General Conference, teaches that Jesus is the "Ancient of Days" of Daniel 7 who will come clothed "in the Glory of His Father."

1948

L. John Nuttall said he worked on the Lecture at the Veil and Brigham approved it.

1948

L. John Nuttall said he and others made the Lecture at the Veil, which Brigham corrected.

1948

L. John Nuttall records how he and Wilford Woodruff wrote the lecture (at the veil) for the endowment.

Mar 22, 1949

Provo Daily Herald reports that Milton R. Hunter calling the Adam-God teaching or that Adam was transplanted from another world as "false and misleading."

1951

Gadla Abraham (Falasha version of the Testament of Abraham) identifies Enoch with "this honorable old man."

1953

Origen teaches that Adam represents all men and Eve all women.

Jul 1953

Joseph Fielding Smith writes that Jesus was the Creator in the Premortal existence under direction of God the Father.

Aug 1953

Rodney Turner's MA thesis discussing Adam in LDS theology; argues that Brigham Young did teach the Adam-God doctrine and was not misunderstood or misquoted by scribes and contemporaries.

1954

John Thomas interprets the "Ancient of Days" to be both a corporate personality (the Church) and the "Son of Man" (Jesus) in light of his theology of theophany ("Phanerosis").

1954

Joseph Fielding Smith teaches that Adam helped form this earth with Jesus.

1954

Joseph Fielding Smith writes that Brigham Young did not teach the Adam-God theory.

1955

Mavin H. Pope discusses the Canaanite deity El's title ab šnm ("Father of Years") and it being the background to Daniel 7's "Ancient of Days."

1955

Joseph Fielding Smith teaches that we will be subject to Adam/Michael, who has been given authority under Jesus.

1958

Bruce R. McConkie identifies Adam with both the archangel Michael and the Ancient of Days; Adam will "sit in formal judgment" of his posterity.

1958

Ray B. West (mistakenly) believes Brigham Young identified Adam with Christ; argues Brigham's Adam-God doctrine amounted, according to some, as "Adam-worship."

1958

Bruce R. McConkie teaches that Adam stands as the head of the priesthood (under Christ) as the presiding High Priest.

1958

Bruce R. McConkie describes the "Adamic language" as pure and beautiful.

1958

James D. Bales notes how "some Mormons" have told him that "Adam is the God of this world."

1960

Duane S. Crowther provides an overview of Adam in Latter-day Saint end-times theology, including the future assembly at Adam-ondi-ahman Adam will preside over.

1961

Church manual for young single adults (1961-62) discusses Daniel 7 and Jesus's identification of Himself as the "Son of Man."

1963

T. Francis Glasson discusses the Similitudes of Enoch of 1 Enoch and Daniel 7; notes some scholars believe the "Son of Man" is the archangel Michael.

1963

A. Melvin McDonald discusses Brigham's first public Adam-God discourse; argues that Adam is "God" in a subordinate sense to God the Father; Adam is our "God" as he is our common ancestor.

1965

Norman W. Porteous said the archangel Michael was believed to be the "celestial champion of Christendom" in the Middle Ages.

1965

Norman W. Porteous discusses Daniel 7 in relation to the "Ancient of Days."

Apr 1965

Joseph Fielding Smith, in general conference, said Brigham Young has been misunderstood and he meant Adam had keys.

Jul 31, 1965

Sterling W. Sill writes that Adam was one of the greatest men who ever lived; identifies the Ancient of Days with Adam, "the oldest man."

1966

Morris L. Reynolds reproduces portions of his correspondences with Hugh B. Brown et al.; questions the status of the Journal of Discourses in light of Brigham's Adam-God teachings.

1966

Gerhard Von Rad provides an exegesis of Deuteronomy 13 and the test of a prophet.

1966

Joseph Fielding Smith writes against the Adam-God theory; believes Brigham Young did not teach it and theory rests on misunderstanding of Brigham's teachings.

May 9, 1966

Morris L. Reynolds writes to LeGrand Richards querying if the Adam-God doctrine in the Journal of Discourses is considered a true doctrine by the Church.

May 11, 1966

LeGrand Richards informs Morris L. Reynolds that the Adam-God doctrine isn't true.

May 13, 1966

Hugh B. Brown said to Morris L. Reynolds that Adam-God is not a doctrine of the Church and the sermons in the Journal of Discourses are not accurate.

Jul 8, 1966

Morris L. Reynolds, in a letter to LeGrand Richards, queries if Adam and Eve being created in the physical image of God means that God is a hermaphrodite.

Jul 14, 1966

LeGrand Richards addresses Adam and Eve being created in the physical image of God.

Jun 1967

Owen Kendall White, Jr., discusses the differences between LDS and Orthodox Christian conceptions of God.

1969

F.F. Bruce discusses the use of Daniel 7 in the Messianic Expectation of the New Testament period.

1969

J. N. D. Kelly discusses the background to Jude 9.

Apr 1969

Harold B. Lee teaches that the Son can only do what the Father has previously done (John 5:19).

1970

Luman Andros Shurtliff notes in his journal that he encountered the altar Adam used to offer sacrifice; when the Holy Ghost rested upon his sons, they "called him Michael."

1970

O. Kendall White, Jr. discusses the role of Adam in Latter-day Saint theology and how the LDS conceptions of the Fall differs from mainstream Christianity.

1971

Heber J. Grant writes that Adam was not resurrected when he entered the Garden.

1972

Ogden Kraut discusses the rationale of Adam-God as a true doctrine from a 'fundamentalist' perspective.

1973

Robert G. Huggins interprets Daniel 7 to teach that the “Ancient of Days” is the Father and, by Divine Investiture, the Son, too.

1974

John William Wevers provides textual variants in Greek texts of Genesis 2:17, including "θνητὸς ἔσῃ" in Symmachus's version.

1975

Roy W. Doxey discusses the Fall of Adam and Eve and its role in LDS theology and Scripture.

Apr 5, 1975

Vaughn J. Featherstone calls "Adam-God" a "theory" and those who profess belief in it as ignorant of the basics of the Gospel.

1976

Mark E. Petersen said the Adam-God doctrine as "ridiculous," and that Brigham was misquoted.

Mar 1976

Spencer W. Kimball teaches that Eve was not taken from Adam's rib; the "rib story" is said to be "figurative."

Oct 9, 1976

Spencer W. Kimball is quoted in Deseret News as condemning the Adam-God theory.

1977

Truman Coe writes in letter to Ohio Observer that Latter-day Saints (c. 1836) believed in an embodied God.

1978

Daniel H. Ludlow provides an overview of the role and status of Adam in modern LDS theology.

1979

Chris Alex Vlachos gives overview of Brigham's Adam-God doctrine from a Reformed Protestant perspective; concludes Brigham is a false prophet in light of the Bible.

Jan 4, 1980

Hugh W. Nibley claims that the "root of the Adam-God misunderstanding" is misunderstanding how Adam relates to earthly and heavenly beings.

Jun 1, 1980

Bruce R. McConkie lists Adam-God as a "deadly heresy."

Oct 4, 1980

Mark E. Petersen teaches Adam is not the Father of our spirits; instead, he is an angel.

1981

Culley K. Christensen defends belief in Adam-God doctrine in light of the Adam being baptized in LDS Scripture.

1981

Seyoon Kim notes the Testament of Abraham (A) depicting Adam as a "glorious figure" and Seth as the "Son of Man" from Daniel 7.

Feb 17, 1981

Bruce R. McConkie dicusses the relationship between Elohim, Jehovah, and Michael.

1982

David John Buerger's study of Brigham Young's Adam-God teachings and its reception by his contemporaries and modern members and critics of the Church.

1983

1 Enoch 71 records the assumption of Enoch to heaven in the presence of the Ancient of Days; an angel reveals to him the Son of Man.

1983

David E. Aune discusses the interpretation of the "Son of man" from Daniel 7 in literature contemporary with the New Testament.

1983

Sibylline Oracles depicts God commanding all of creation to give Adam λατρευω, the highest form of religious/cultic worship.

1983

Carl Broderick reviews David John Buerger's article on Adam-God; argues that Brigham Young often contradicted himself on core tenets of the Adam-God teaching.

1983

David E. Aune discusses the authenticity of various "Son of man" texts in the New Testament.

1983

1 Enoch 14 interprets the Ancient of Days to be God.

1983

E. P. Sanders' translation of the Testament of Abraham (A), a text some scholars believes identifies the "Ancient of Days" in Daniel 7 with Adam.

1983

2 (Slavonic) Enoch (late First Century A.D.) depicts Adam as preexisting as a "second angel, honored and great and glorious."

1983

1 Enoch 46 (Second Century B.C.–First Century A.D) contains the first explicit identification of the "Ancient of Days" ("the One to whom belongs the time before time") with God (the Father).

1985

"The Life of Adam and Eve" (first century AD) discusses the Fall of Satan; Satan was cast out of heaven for refusing to worship Adam.

1985

Hyrum Albert Cluff records in his journal that he was tasked to warn a group of people from teaching Adam was the God and Father of Jesus about Church discipline as theory "is definitely false."

1985

Jubilees (2nd c. BC) teaches that God created the spirits of creatures in heaven and earth before physically creating them on earth.

1985

Hymn #51 in the 1985 Church Hymnal teaches that the Michael will appear at the end-times and the faithful will be his "sons."

1985

Reasoning from the Scriptures, a resource used by Jehovah's Witnesses when preaching, gives reasons for identifying the archangel Michael with Jesus.

1987

Orson F. Whitney teaches that the Church promises faithful men and women will become "Adams" and Eves" to future worlds.

1987

Jerald and Sandra Tanner's overview of Adam-God; concludes that, while Brigham Young did teach Adam is God, the modern LDS Church does not hold it to be a doctrine.

1988

John R. Levison notes how Philo of Alexandria identified "Adam" with "the earthly and perishable mind; for the mind that was made after the image is not earthly but heavenly."

1988

Sharon I. Banister argues that Brigham did teach Adam-God questions if this means he taught LDS a doctrine that it "totally false" and would lead astray people from the Gospel.

1988

Ogden Kraut, a defender of Adam-God, teaches that Adam himself had a Father above him.

1988

Ogden Kraut interprets Genesis 1-5 as affirming various Adam-God doctrines, such as Eve being the mother of our pre-mortal spirits.

1989

William E. Harris discusses Adam's role in the creation.

1989

William E. Harris discusses Brigham's teachings concerning Adam coming from another planet as a resurrected being; theorizes that Adam, as a celestial being, had the power to resurrect their own body.

1989

William E. Harris discusses Brigham's teachings concerning Adam-God; proposes that Brigham may have theorized Adam-God as Adam is the Ancient of Days and was involved in the creation.

1990

Apocryphon of John (AD 180) identifies Seth as the "Son of Man," and by implication, Adam as the "Ancient of Days" from Daniel 7.

1990

The Testimony of Truth (3rd c. Gnostic text) has God being envious of Adam that he should eat from the tree of knowledge.

1990

John Bracht provides an overview of the "Americanization" of biblical characters and events in the LDS canon.

1990

D. Steenburg discusses the Adam theology informing early high Christology in the New Testament, such as Jesus (and Adam) being in the "image of God" and being recipients of religious veneration.

1991

The Acts of Pilate teaches that Christ delivered Adam from Hades and blessed him with the sign of the cross on his forehead; Christ hands over all the righteous to the archangel Michael.

1991

In the Acts of Pilate, Christ promises Adam, through his son Seth, that he will be redeemed from his "mortal sickness" after he enters mortality and atones for sin.

1992

The Apocalypse of Paul (late 4th-century) speaks of the efficacy of the prayers of the archangel Michael.

1992

Thomas W. Finn discusses Narsai's theology of Adam and Jesus being the "Second Adam."

1992

Brian C. Hales gives an overview of, and scriptural response to, Fundmentalist understandings of Adam-God.

1992

Arthur A. Bailey provides an overview of Adam in Latter-day Saint sources.

1992

The Apocalypse of Paul (late 4th century) teaches that the archangel Michael baptizes in Lake Acherusia and will lead them and the sinless "into the City of Christ."

1992

Narsai (Syriac Christian) discusses the creation and Fall of Adam; Jesus was the Second Adam who became the dwelling place of God.

1992

The Apocalypse of Paul narrates Paul seeing various heavenly figures; describes Adam has having a beauty surpassing all of them; tells Paul he repented and received praise from the Merciful One.

1992

The Ascension of Isaiah teaches that the archanel Michael will open Christ's grave "on the third day."

1992

Hugh W. Nibley writes that Brigham Young believed the people were not prepared to understand some of his teachings concerning God and Adam.

1992

The Kerygmata Petrou (3rd century) condemns those who reject the teaching that Adam "possessed the great and holy Spirit of divine foreknowledge" when he came from "the hands of the Creator."

1992

Adela Yarbro Collins writes that the “Ancient of Days” is a “distinguishable manifestation of God as a high angel” for the Author of the Book of Revelation.

Feb 2, 1992

Russell M. Nelson teaches that Jesus created under the direction of God the Father; atoned for the Fall of Adam.

1993

John Joseph Collins discusses the term "Most High" in Daniel 7:18; concludes the plural in the Aramaic is a "plural of manifestations" and should be translated in the singular.

1993

René Péter-Contesse and John Ellington caution translators of Daniel about confusing the "Ancient of Days" with the "Most High."

1993

René Péter-Contesse and John Ellington notes that the "Ancient of Days" in Daniel 7 "is clearly God himself."

1993

Joseph Naveh and Shaul Shaked provide a translation of an Aramaic amulet that invokes the name of Michael in prayer.

1995

T. J. Meadowcroft discusses various textual differences in Greek manuscript tradition of Daniel 7.

1995

Ron Rhodes and Marian Bodie argue that Brigham taught Adam-God authoritatively; appeals to Deuteronomy 13:1-5 as a prooftext against Brigham being a true prophet of God.

Sep 23, 1995

"The Family: A Proclamation to the World" distinguishes God the Father from Adam by teaching that "The first commandment that God gave to Adam and Eve pertained to their potential for parenthood as husband and wife."

1996

Jeffrey H. Tigay provides an exegesis of Deuteronomy 13 and the test of a prophet.

Oct 1996

Russell M. Nelson presents a traditional Latter-day Saint reading of the Creation and Fall of Adam and Eve at the October 1996 general conference.

1998

Garth L. Allred teaches that God the Father (Elohim) not Jesus (Jehovah) brought forth Adam.

1998

Russell F. Ralston (RLDS) discusses the LDS attempt to downplay Brigham's Adam-God teachings; provides a brief overview of RLDS understandings of Adam and God.

1998

Elden Watson reports a private interview where President Kimball clarified his conference remarks about the Adam-God theory.

1998

Leroy S. Johnson (Mormon Fundamentalist) teaches that Adam taught his children repentance.

1998

Jacob of Serug interprets the "Ancient of Days" to be Jesus.

1998

Leroy S. Johnson (Mormon Fundamentalist) teaches that Michael fathered and resurrected Jesus, his Son.

1998

Elden Watson argues Brigham used "Adam" as a name/title for both "Adam" and "God the Father," resulting in his being misunderstood.

1998

Leroy S. Johnson (fundamentalist Mormon leader) teaches that Adam was once a man like we are and earned the right to produce spirit children after receiving his exaltation.

1998

Phillip B Munoa, in academic monograph, argues the Testament of Abraham reinterprets the "Ancient of Days" as being Adam.

1998

D. Michael Quinn argues that Brigham's "Adam-God" theology is an expansion of Joseph's 1839-44 sermons.

1999

Bob Becking gives a scholarly overview of the origin and interpretation of "Ancient of Days."

1999

Clark Goble provides an overview of the scriptural and doctrinal challenges to the traditional understanding of "Adam-God."

1999

Philip C. Almond notes how interpreters in the 17th-century believed that Adam was created before being placed in the Garden of Eden.

1999

Florentino García Martínez and Eibert J. C. Tigchelaar provide an English translation of 4Q529 (4QWords of Michael) from Qumran.

1999

John Wilkinson said that two fourth-century mosaics that show the allegory of Michael slaying "a great red dragon."

2000

Gerald Bray reproduces ancient Christian commentaries on Jude 9.

2000

Jürg Eggler gives an overview of scholarly research into the background to Daniel 7 from the 19th century to the present.

2000

A. Harold Goodman and Max L. Waters writes that Adam is subordinate to Christ with respect to Celestial Society and the Patriarchal Priesthood.

Apr 2000

Russell M. Nelson teaches God created from preexisting matter; not out of nothing (ex nihilo).

2001

John H. Walton notes that, in the Aramaic of Daniel 7, there is a possible distinction between the "Ancient of Days" and the "Most High."

2001

Ari D. Bruening and David L. Paulsen offers objections to Adam-God being an accepted doctrine of the Church in the 19th-cenutry.

2001

Ogden Kraut, a defender of Adam-God, discusses the role of Adam in salvation history.

2001

Klaus Koch writes that the "Son of Man" is probably the archangel Michael in the Old Greek version of Daniel 7.

2001

Alexander A. Di Lella addresses the "Son of Man" appearing as the "Ancient of Days" in the Old Greek of Daniel 7.

2001

James D. G. Dunn comments on the merging of the "Son of Man" and the "Ancient of Days" in the Book of Revelation.

2001

The Syriac Apocalypse of Daniel identifies the Son of Man with Jesus Christ.

Apr 2001

Neal A. Maxwell said John 5:19 "carries intimations of grand things."

2002

Norman L. Geisler and Abdul Saleeb identifies both God the Father and Jesus with the "Ancient of Days" in Daniel 7.

2002

W. John Walsh discusses Adam-God; argues Brigham never taught Adam-God; instead, "Adam" was a title used for both God the Father and Adam, thus the confusion.

2003

Dale Allison disputes Phillip B. Munoa's thesis that the judgment scene in the Testament of Abraham is based on Daniel 7 and that Munoa's "verbal parallels are scanty."

2004

Hugh W. Nibley discusses traditions of "transplantation" and the status of Adam; appeals to ancient texts and literature, not to Brigham's teachings.

2004

William F. Brosend II discusses Jude 9 and the archangel Michael's dispute with the Devil.

2004

Nate Oman discusses Adam-God and issues such as the ambiguity of the terms "God" and "Father"; concludes that Brigham was inconsistent.

2005

Rulon T. Jeffs (Mormon Fundamentalist) addresses the relationship between Adam, Jesus, Elohim, and Jehovah; Jehovah is the Father of Adam as well as being the Son of Adam.

2005

Drew Briney gives overview of importance to Adam-God teachings to truth claims (or lack thereof) of modern LDS Church from a Fundamentalist perspective.

2005

Louis F. Hartman, in Anchor Bible Commentary on Daniel, summarizes background to term 'attîq yômîn ("Ancient One/Ancient of Days).

2005

Leroy S. Johnson (Mormon Fundamentalist) teaches that Joseph taught Adam-God.

2005

Marius Victorinus notes how the Symmachians taught that Jesus is Adam.

2005

The Secrets of R. Šim’ōn b. Yoḥai (cf. 15th century) identifies the Messiah son of David with the "Son of Man" of Daniel 7.

2005

Sefer Elijah (c. 15th century) teaches that the angel who appeared to Elijah on Mt. Carmel was Michael; Michael disclosed some teachings concerning the end-times to Elijah.

2006

Fred C. Collier records a revelation that explicates various Adam-God teachings.

2006

Fred C. Collier records a revelation (October 2004) affirming that Adam is our Father and our God.

2006

Fred C. Collier interprets the earliest text of Deuteronomy 32 and Hebrews 1:6 in light of the Adam-God doctrine.

May 24, 2006

Blake T. Ostler comments that Brigham Young's "theology was a disaster for the most part."

Jun 17, 2006

Brian C. Hales gives an overview of various approaches to Adam-God.

2007

Sang Youl Cho discusses Michael in the Book of Daniel and his depiction as a divine being.

2007

Benjamin E. Reynolds writes that the Greek of Daniel 7:14 implies the kingly and messianic status of the "Son of Man" more forcefully than the Aramaic.

2007

Zdravko Stefanovic (SDA) identifies the "Ancient of Days" with God the Father in his exegesis of Daniel 7.

2007

Sang Youl Cho states that the members of the heavenly court in Daniel 7 are divine beings; identifies the "Ancient of Days" with "Yahweh."

2007

Gershom Scholem discusses the Kabbalistic concept of "Adam Kadom"; notes that some believed Adam was created in the image of "a spiritual entity also called Adam."

2007

Sang Youl Cho discusses the meaning of the title ab šnm ("Father of Bright Ones"; "Father of Years").

2007

Andrew Chester argues the Testament of Abraham interprets the "Ancient of Days" to be Adam.

Jan 29, 2007

Ronan J. Head discusses Joseph's identification of the "Ancient of Days" with Adam; concludes that God the Father, not Adam is the Ancient of Days of Daniel 7; instead, Joseph Smith re-appropriated the title for Adam.

2008

Jerome H. Neyrey discusses Jude 9 and its background.

2008

Blake T. Ostler provides summary of parallels between Canaanite Ba'al Cycle and Daniel 7.

2008

Kenneth Stevenson and Michael Gluerup provide early Chrisitan commentaries on the "Ancient of Days" of Daniel 7.

2009

Greg Stafford gives biblical reasoning why Jehovah's Witnesses identify the archangel Michael with the person of Jesus.

2009

Matthew B. Brown argues in article on FAIR Website that Brigham Young did teach Adam-God but was not dogmatic about it as he himself struggled with many aspects of it.

2009

Simon S. Lee provides an overview of the "Son of Man" in messianic expectation and Mark's appropriation of the Suffering Servant to interpret Daniel's Son of Man and Jesus.

2009

Epiphanius of Salamis comments on the high view of "Adam" and "Adam Kadmon" among the Ebionites.

2009

J. Gordon Melton said William W. Davies claims to have been the archangel Michael in a previous incarnation.

2010

John Colton provides overview of LDS teachings concerning Adam and God; argues LDS do not believe that Adam is God and attempts to harmonize Brigham's teachings with modern LDS teachings.

2010

Independent Mormon Fundamentalist Friends lists "Adam-God" as part of their basic beliefs.

2011

Adolph W. Lundeen (RLDS) writes that Adam is the seventh angel, and is superior to the other archangels and angels.

2012

M. David Litwa draws a parallel between the title "Everlasting Father" in Isaiah 9 to the Ancient of Days in Daniel 7.

2012

M. David Litwa writes that "Adam, created in God's image, is genealogically (and genetically?) speaking, "son of God" ([υιος] του θεου)."

2012

Peter Schäfer argues that Re’uyot Yehezqel (Late Rabbinic Midrash) identifies Michael/Metatron with the "Ancient of days" in Daniel 7.

2012

Carl L. Beckwith, Timothy George, and Scott M. Manets provide Reformation-era commentaries on Daniel 7 and the Ancient of Days.

2012

Paul A. Patterson discusses "Adamas" in the Apocalypse of John: he is the son of Jesus, described as the "first perfect man" and is related in a special way to Adam.

2013

Moses 2 teaches that Adam is not the Father of Jesus; Adam created in the image of both the Father and Jesus.

2013

Daniel 7 records a vision of the "Ancient of Days," "the Son of Man," and "the Most High."

2013

Alma 42 teaches that Adam had a "probationary period," that he died, and will be resurrected in the future.

2013

Joseph identifies Adam with both "Michael" and the "Ancient of Days."

2013

In Abraham 5, the Gods create Eve from Adam's rib; Adam promised death if he eats the fruit.

2013

Revelation 1, borrowing from language for both the Son of Man and Ancient of Days in Daniel 7, describes the heavenly Jesus.

2013

In Moses 6, Adam is commanded to repent of his transgressions and be baptized for the remission of sins.

2013

Daniel 12 discusses Michael's role in the end-times: he will be "the great prince" and when he will stand up, the dead will be resurrected.

2013

Deuteronomy 13 provides a test for distinguishing a true and false prophets based on their theology of God.

2013

Mormon 9:17 teaches that God created man from the dust of the earth.

2013

Revelation 12 discusses Michael's role in the end-times; he will lead the armies of God against the Devil and his armies and be victorious.

2013

God promises Adam and Eve that they will die "in that day" they eat from the tree of the knowledge of good and evil.

2013

Moses 5:1-10 teaches that Adam and Eve offered sacrifices after they were expelled form Eden; these sacrifices were types of the future sacrifice of Christ.

2013

Luke 3:38 (KJV) refers to Adam as being a "son of God."

2013

Jude 9 recounts the Archangel Michael being in dispute with the Devil concerning the body of Moses.

2013

Paul teaches the Philippians that Jesus, upon his ascension, was given the name above all other names (Jehovah/YHWH).

2013

Ezekiel describes his vision of God; the language parallels that of the Ancient of Days in Daniel 7.

2013

Jesus, in John 17:3, teaches that "life eternal" is to know "the only true God" and Jesus Christ.

2013

Acts 7:55-56 uses verbiage from both Psalm 110:1 and Daniel 7:14 in depiction of Jesus.

2013

Joseph teaches that Jesus is the Savior of worlds.

2013

Daniel 10:13, 21 describes the archangel Michael as "one of the chief princes" and "your [our] prince."

2013

In Moses 4, the Lord informs Adam that if he partakes of the fruit, he will die.

2013

According to Moses 3, Adam was formed from the dust of the ground and was told he would die if he ate the fruit of the tree.

2013

In Moses 5, Adam offers sacrifices and is promised redemption.

2013

Brian C. Hales said Brigham did not elaborate on his teachings concerning Adam and God and restoration scriptures contradict Adam being the Father of our spirits.

2013

2 Nephi 2:22-23 teaches that Adam and Eve would not have had children unless they Fell.

2013

Moses 1 teaches that Adam is not the Father of Jesus; there are many first men called "Adam."

2013

Deuteronomy 18 gives a test for distinguishing a true prophet from a false based on accuracy of predictions.

2013

Richard D. Draper and Michael D. Rhodes draw on Joseph's teachings to explain the mention in Revelation 1:6 about "God and his Father."

2013

Mark 14 presents Jesus as the "Son of Man" from Daniel 7; this leads to charge of blasphemy.

Jul 10, 2013

Official SDA Website identifies the "Ancient of Days" with God the Father.

Aug 26, 2013

Boyd J. Petersen recollects that Hugh W. Nibley (his father-in-law) was hesitant to ever discuss Adam-God with him (who was his biographer) and others.

Aug 26, 2013

Boyd J. Petersen reports his belief that Hugh Nibley had strong sympathies for the Adam-God theory, but said he wouldn't talk about it.

2014

John J. Collins argues that the "Ancient of Days" is El (the Most High God); notes that, at 2nd century B.C. the Most High God was also identified with YHWH.

2014

Carol A. Newsom provides an overview of Joseph's identification of Adam/Michael with the "Ancient of Days" of Daniel 7.

2014

Carol A. Newsom notes that there are biblical parallels to the phrase "Ancient of Days" such as "god of Ages," "The Ancient God," and "Lord of Ages."

2014

Carol A. Newsom discusses and critiques the thesis that Ugaritic Mythology informs Daniel 7.

2014

Dragoş Andrei Giulea comments on Second Temple Jewish texts promising the faithful they will inherit the pre-fallen "glory of Adam."

2014

Adela Yarbro Collins discusses the depiction of Jesus in Revelation 1; notes that, as with Iaoel in Jewish literature, Jesus parallels, but is not the same person as, the Ancient of Days.

2014

Eugene Seaich interprets "Ancient of Days" to be a title; the "Ancient of Days" in Daniel 7 is not Adam/Michael but God the Father and Adam is his "earthly antitype."

2014

Dragoş Andrei Giulea notes that Daniel 7:22 "seems to distinguish the Ancient of Days from the Most High."

2015

Lori Ann Robinson Baron discusses the test of a Prophet in Deuteronomy 13.

2015

Old Testament Seminary Manual teaches that Adam fell and he and his descendants needed to offer animal sacrifices for sin.

2015

Old Testament Seminary Manual provides overview of traditional LDS understanding of Daniel 7, with the Ancient of Days being Adam and the Son of Man being Jesus.

2016

Juvencus, in the preface to his Evangeliorum Libri Quattuor, borrows language from Daniel 7 and Reelation 1 in description of Jesus and God the Father.

2016

Michael Segal argues Yahweh is the Ancient of Days; the "Son of Man" was initially interpreted as the archangel Michael and, in the later Christian tradition, Jesus.

2016

Church president Gordon B. Hinckley says that the Church only requires belief "that Adam was the first man of what we would call the human race."

2016

The Investiture of Abbaton teaches Michael will "blow the trumpet" heralding the resurrection of all mankind; all will be separated and not allowed to speak until the Ancient of Days orders it.

2016

Amanda M. Davis Bledsoe identifies the "Ancient of Days" with "the Most High" in Daniel 7; discusses reception of the "Ancient of Days" in 1 Enoch that identifies this figure with God.

2016

Lexham Bible Dictionary Interprets "Ancient of Days" to be a title for God (the Father).

Nov 2016

Michael J. Preece discusses Brigham's Adam-God teachings; proposals offered include Adam is "God" in a subordinate sense to the Father and Jesus and Brigham may have been misquoted.

2018

John Tvedtnes presents evidence for Adam being Michael, the Ancient of Days, and Heavenly High Priest from ancient sources.

2018

Definition of Aramaic עתיק ("Ancient") in Theological Dictionary of the Old Testament.

2018

Haley Goranson Jacob discusses Adam's glory pre- and post-fall and Paul's teachings in Romans 1.

2018

Hassan Shabazz (Muslim) identifies the "Son of Man" as Muhammad and the "Ancient of Days" with the archangel Michael.

2019

Oliver H. Olney reports in his journal a meeting with the Ancient of Days; informed of their desire to establish the Kingdom of God.

2019

Oliver H. Olney reports that he was called to record the activities of the Ancient of Days, a council of 12 ancient men of God who are instructed by Jesus.

2019

Oliver H. Olney describes the "Ancient of Days" as a quorum of twelve.

2019

Oliver H. Olney records in his journal that the council of the Ancient of Days has commanded the people of Nauvoo to repent and be purified; if not, they will be visited in judgment.

2019

Jeffrey R. Holland teaches that Jesus was Jehovah in the preexistence; he is the "Second Adam."

2019

Oliver H. Olney records in his journal that he ordained Newell Nurse to the High Priesthood by the authority of the Ancient of Days.

2019

Oliver H. Olney reports a meeting of the Ancient of Days; they wish to establish a new order on the earth.

2019

Oliver H. Olney reports that the "Ancient of Days" wants the Nauvoo house foundation to be consecrated "for a people that shuld make their way here from the North the ten tribes of Israel."

2019

Oliver H. Olney uses "Ancient of Days" for both a individual chieftain as well as a council of people; claims he was visited by a member of the Ancient of days from the city of Enoch, Hipsebah.

2019

Oliver H. Olney records in his journal that he was told by the Ancient of Days that the LDS Church, by its bad works, has rejected the Son of God and has become fallen.

2019

Oliver H. Olney records a meeting with the Ancient of Days; they met to make decisions regarding the future of the earth and teach that they will raise up a "Righteous Branch."

2019

Oliver H. Olney records a meeting he had with the Ancient of days; reports that they are displeased with Church leadership.

2019

Oliver H. Olney reports in his journal the desire for the "Ancient of Days" to establish a temporal kingdom on earth and how they will direct it upon its establishment.

2019

Oliver H. Olney records a revelation he received from the Ancient of days; instructed to discuss polygamy with Church leaders; righteous branch among the Gentiles promised.

2019

Oliver H. Olney records that he had a meeting with the Ancient of Days; they are preparing for the Second Coming.

2019

Oliver H. Olney reports on the assembly of the Ancient of Days during July 1843; Jesus speaks through them and they are to accomplish a work of great importance on the earth.

2019

Oliver H. Olney reports that the Ancient of Days wishes to liberate the captives and the oppressed; claims he was ordained by the Prophet Judah.

2019

Oliver H. Olney in his journal records a meeting with the Council of the Ancient of Days on the bank of the Mississippi river; U.S. Constitution was formed by the Council of God.

2019

Oliver H. Olney records in his journal that the Ancient of Days (a council of heavenly figures) will establish a kingdom but first the people of Zion must be cleansed.

2019

Oliver H. Olney reports that he has been called to do a daily work among the Latter-day Saints by the Ancinet of Days.

2019

Oliver H. Olney reports that he and others receive orders from the Ancient of Days; the Son of Man communicates his will to the Ancient of Days.

2019

Oliver H. Olney reports that the Ancient of Days will call some people to purchase land at their direction to eventually "establish the Order of God" on earth.

2019

Oliver H. Olney said Hipsebah, a member of the council called the Ancient of Days, visited him.

2019

Oliver H. Olney reports in his journal meeting in Council with the Ancinet of Days; LDS Church has rejected the Son of God by their bad works.

2019

Oliver H. Olney reports being visited by the Ancient of days; he is promised to find a sum of money to establish a stake and prepare for a famine in the future.

Jan 8, 2019

Samuel R. Webster traced how Adam-God doctrine lingers in the Church curriculum and publications.

2020

W. A. Draves receives a revelation from "The Messenger" (John the Baptist); identifies himself as the "Ancient of Days."

2020

W. A. Draves records a visition from "The Messenger" (John the Baptist); is identified as being the "Ancient of Days" of Daniel 7.

2020

Steven Sego defends belief that "Adam" is "God" in light of the book of Genesis.

2020

W. A. Draves describes "the Messenger" (John the Baptist) borrowing from the language of Daniel 7.

2020

Chris W. Lee notes that Symmachus's version of Genesis 2:17 implies Adam and Eve were immortal before the Fall.

2020

W. A. Draves identifies "The Messenger" (John the Baptist) with the "Ancient of Days."

2020

W. A. Draves describes "The Messenger" (John the Baptist) using the language of Daniel 7:10.

2020

Chris W. Lee discusses Hebrew "(Adam" meaning "a man" or "Adam" in the Hebrew and its translation as 'Αδαμ (Adam) or ανθρωπος (man) in the Septuagint.

Apr 2020

Dallin H. Oaks teaches Heavenly Mother and Heavenly Father are the parents of our spirits.

2021

Justin Martyr understands the "Son of Man" in Daniel 7 to be a prophecy of Jesus's virginal conception.

2021

Justin Martyr interprets the "Son of Man" title from Daniel 7 to be a prophecy of the virginal conception.

2021

Epistle of Barnabas (early Chrisitan text) identifies Jesus as the Son of Man from Daniel 7.

2021

David P. McCash provides a traditional Latter-day Saint overview of Adam, God, and the Fall.

2021

Hermann L. Strack and Paul Billerbeck provide the Jewish background to Jude 9.

Jan 2021

Stapley's article examining the "Garden (of Eden) cosmology" that informs Brigham Young's understanding of Adam, God, and "spirit birth."

2021

Eusebius identifies the "Son of Man" with Jesus and the Ancient of Days with God the Father.

2021

Bruce C. Hafen and Marie K. Hafen said the New Testament is Christ giving the atonement and the temple shows Adam and Eve receiving the atonement.

2021

Ignatius of Antioch (early 2nd-century) identifies Jesus with the "Son of Man" from Daniel 7.

2021

David P. McCash provides a traditional LDS understanding of the title "Son of Man."

Feb 15, 2021

Jacob Vidrine, fundamentalist Mormon, provides an introduction to Adam-God and its origins.

Mar 15, 2021

Jacob Vidrine, from a Fundamentalist perspective, provides an overview of the history and reception of Adam-God.

Apr 15, 2021

Jacob Vidrine, from a Fundamentalist perspective, provides a discussion of Adam-God theology in the 1877 Temple Endowment.

May 15, 2021

Jacob Vidrine answers, from a Fundamentalist perspective, various theological and scriptural objections to the Adam-God doctrine.

2022

Simon Gathercole notes that Mark's use of Daniel 7 to depict Jesus as the Son of Man and the Messianic has parallels in contemporary literature such as 1 Enoch.

2022

Arnold Boss (Fundamentalist) writes that "Adam" and "Eve" are "Priesthood terms" and titles "applying to the gods and goddesses who are sent forth to commence the generation of mankind on new worlds."

2022

J. L. Thompson provides a traditional LDS overview of the role and status of Adam/Michael in the preexistence.

2022

Brian E. Barnes interprets Daniel 7:13 to be a prediction of the Second Coming of Jesus (the Son of Man); identifies God the Father with the "Ancient of Days."

2022

Stéphane Bigham (Eastern Orthodox) argues that the Son of Man and Ancient of Days is the same person (premortal Jesus) in Daniel 7.

2022

Ricks et al. provide a discussion of the etymology and meaning of "Adam."

2022

Brian E. Barnes discusses the relationship between the depiction of Michael in the Book of Daniel and in the Book of Revelation.

2022

Brian E. Barnes discusses the depiction of the Son of Man in Daniel 7 and the Second Coming of Jesus in the Book of Revelation.

2022

Benjamin L. Gladd discusses the relationship between the second temptation of Satan in Luke 4 with Daniel 7 and the Ancient of Days giving the Son of Man authority.

2022

Whitney N. Horning offers an overview of Adam and Eve and the Fall from a "Snufferite" perspective.

2022

Steven L. Shields writes a brief biographical note about Oliver H. Olney; notes Olney claims he was set apart as a prophet by the "ancient of days."

2022

Bible Dictionary Entry on "Michael."

2022

Arnold Boss (Fundamentalist) writes that Adam-God was a doctrine Brigham and Heber C. Kimball received from Joseph; as a result of the Fall, Adam and Eve became our Eternal Father and Mother.

2022

Stephen O. Smoot et al. discuss the term "Son of Man" in Latter-day Saint Scriptures and theology.

2022

Bernard F. Batto notes how, in the Latin Text of The Life of Adam and Eve, Satan is cast out of heaven for refusing God's command to worship Adam.

2022

Brian E. Barnes discusses the relationship between Daniel 7 and the Son of Man and Jesus in the Book of Revelation.

2022

Bible Dictionary Entry on "Adam."

2023

Bible Dictionary entry for "Fall of Adam and Eve"; teaches that they were the first couple to become mortal and have the ability to die.

2023

Jill Kirby discusses Daniel 7; writes that, in original context, the Ancient of Days is God the Father; Joseph reappropriated Daniel 7 in teaching the Ancient of Days is Adam/Michael.

2023

Gospel Principles manual teaches that Christ, under the direction of the Father, created the animal and plant life on this earth.

2023

William V. Smith discusses the influence of Joseph's King Follett Discourse and D&C 132 on belief the faithful will become Adams and Eves of their own world.

2023

Gospel Principles manual presents traditional understanding of Adam, Eve, and their relationship to God.

2023

Gospel Principles manual teaches that Jesus was foreordained to be our Savior in the premortal life.

2023

William V. Smith discusses the influence of the King Follett Discourse on Brigham's theology of Adam-God and Orson Pratt's belief in a Heavenly Mother and Father.

Mar 4, 2023

Daniel C. Peterson summarizes his perspectives on Adam-God theory and remembers an experience with Hugh W. Nibley.