Shrinking Grafted-in-Goyim vs. Exalted Anglo-Ephraimite God-Kings

Pauline goyim are ever decreasing (or shrinking) sacrificial slaves of Messiah, as seeded "male-brides.”

Words in italics were added to the Bible verses below:  

John 3:30: “He [Jesus] must increase, but I must decrease.”

Luke 6:20 “... Blessed are you who are poor, for yours is the kingdom of God.”

Matthew 23:12: “Whoever makes himself humble will be made great [exalted; lifted up].”

Philippians 1:21-23: "For to me [Paul speaking], to live is Christ and to die is gain. ... I desire to depart and be with Christ, which is better by far." 

2 Corinthians 5:8: "We [Pauline followers]… would prefer to be away from the body and at home with the Lord."

Romans 12:1: "... present your bodies as a living sacrifice …”

Galatians 5:16-17: “… not gratify the desires of the flesh. For … the desires of the Spirit are against the flesh, for these are opposed to each other …”

In contrast to this, compare 19th Century Norse-like Mormonism, where you don't shrink and decrease but expand and grow in joyful fleshly power and greatness like a wealthy mighty King: as an embodied spirit-intelligence growing toward godhood as an Ephraimite in a Mighty Zion Tribe in the 1800s:

D&C 131:7–8: “there is no such thing as immaterial matter; all spirit is matter ...”

 D&C 130:22: “God [the Father] has a body of flesh …”

2 Nephi 2:11, 23, 25: “For it must needs be, that there is an opposition in all things. If not so, … neither holiness nor misery, neither good nor bad. Wherefore, all things must needs be a compound in one; wherefore, if it should be one body … [otherwise there is] neither sense nor insensibility [lack of sensation/numbness]. And they would have had no children; … having no joy, for they knew no misery; doing no good, for they knew no sin. Adam fell that men might be; and men are, that they might have joy.”

Joseph Smith to Nancy Rigdon: "Happiness is the object and design of our existence; … and keeping all the commandments of God [referring here to D&C 132]. … "In obedience [to plural marriage] there is joy . . . and as God has designed our happiness . . . [plural marriage is] calculated in its nature to promote that happiness …”

In the bio titled, Joseph Smith by John Turner, on page 303, 305, we learn that "Joseph [Smith], at the age of thirty-seven, retained his strength and vigor ... [Joseph's scribe, William] Clayton confessed to his diary that he struggled with 'impure affections' for [Sarah Crooks]. Joseph soon took his scribe for a walk, told him it 'was lawful ... to send for Sarah,' and even offered to foot the bill."

Joseph's King Follett Sermon: “Here, then, is eternal life—to know the only wise and true God; and you have got to learn how to be Gods yourselves [see LDS Book of Abraham chapter 4], … the same as all Gods have done before you, namely, by going from one small degree to another, and from a small capacity to a great one; from grace to grace, from exaltation to exaltation, until you … sit in glory, as do those who sit enthroned in everlasting power. …  God is thus glorified and exalted in the salvation and exaltation of all His children. … [compare D&C 132:63]”

D&C 132: 16-17: “... when they [those not sealed in plural marriage in the 1800s] are out of the world … [they] are appointed angels … [they] are ministering servants, to minister for those who are worthy of a far more, and an exceeding, and an eternal weight of glory. For these [servant] angels did not abide my law; therefore, they cannot be enlarged, but remain separately and singly, without exaltation … and from henceforth are not Gods …”

19th century Mormonism was a Northern European religion where Joseph Smith made it so Anglo-Saxons were not mere Goyim, as an inferior ethnicity whose ancestors are not special. Instead the "chosen people" became the tribe of Ephraim who God is speaking to in the Doctrine & Covenants in the 1800s. Anglo-American genealogical history was elevated to scripture status. Anglo-Americans of the 1800s were often told in Patriarchal Blessings that they were "pure blooded Ephraimites." Joseph Smith said that those with Israelite genes as Ephraimites don’t need their Gentile blood pirged out as they were already elect Israelites as Anglo-Saxons. This meant that they did not need to be adopted in or grafted in to Israel as "ethnic outsiders," but that they are already of Israel as Ephraimites. Mormonism in the 1800s presents Northern Europeans as a mighty cultural ethnos, as the new People of God.

The characters in the Book of Mormon can be argued to be archetypes of American war heroes filtered through the collective unconscious of Joseph Smith: whose Anglo-Saxon ancestors fought upon the battlefield in America and that cultural memory was embedded in his cultural DNA through cultural memory; which was likely filtered into the Book of Mormon to a large degree. You don't get any of that if you read the New Testament which is about a different culture and ethnolinguistic people in the Middle East. Only Mormon Scripture offers a sense of cultural pride in Anglo-Saxon Americanism. 

Bullet Points Comparing Norse Mythos & Mormonism

 

• Odin and Frigg are the very similar in nature and function to the Mormon Heavenly Parents, especially the original Mormon doctrine of Brigham Young, Orson Hyde, and John Taylor, that Adam is our Father-God and Eve (His Wife) is our Goddess Mother. Just as Adam and Eve are a divine King and Queen and as Gods procreated humanity, so too Odin and Frigg are also King and Queen and also procreate.

• The Book of Mormon character named Ammon as a Viking-like warrior replaces the Pauline pacifistic-ideal as the new model for theosis.

• Captain Moroni is presented as warrior archetype as well, with Captain Moroni mirroring General George Washington; as well as Thor-like energy. Rather than the ideal of being a Pauline pacifist martyr (and/or pillar saint/stylite), we read of  Moroni's military genius by Deseret News (July 27, 1996). Book of Mormon: Alma 43:45-47, has Captain Moroni defending his people and loved ones from harm in a military defense context, yet emphasizing the principle of defending one's family and friends: "And ... they did come to battle against the Nephites; and the Nephites did defend themselves in their cities, and the people of the Nephites did slay many of the Lamanites... and thus the Nephites did go to battle against the Lamanites to defend their wives, and their children, and their houses." Compare Doctrine & Covenants 98:16 that speaks about standing your ground and defending others and emphasizes the importance of defending the innocent. "Therefore, I, the Lord, command you, and I give unto you a promise, that you shall defend your families even unto bloodshed."

According to this article, the post-Pauline new "mouthpiece" of God in the 1800s (D&C 1:38; 21:5), the Anglo-American Joseph Smith,  "originally restrained the Saints from using violence in self-defense, he rescinded that counsel when the persecutions became more severe. (The Words of Joseph Smith, p. 225.) The Nauvoo Legion, with General Joseph Smith at its head, along with legendary gun toters like Porter Rockwell and the Danites, demonstrate that early Mormons became theologically comfortable with wielding guns in their defense. Joseph Smith even taught that it was sometimes necessary for men to take up arms because of their religious obligation to defend their families:

It may be that the Saints will have to beat their ploughs into swords, for it will not do for men to sit down patiently and see their children destroyed. (HC 6:365.)

 

There is one principle which is eternal; it is the duty of all men to protect their lives and the lives of the household, whenever necessity requires, and no power has a right to forbid it, should the last extreme arrive, but I anticipate no such extreme, but caution is the parent of safety. (HC 6:605.)

Or my personal favorite quote by Joseph Smith on the subject:

Peace be still, bury the hatchet and the sword, the sound of war is dreadful in my ear. [But] any man who will not fight for his wife and children is a coward and a bastard. (An American Prophet’s Record: The Diaries and Journals of Joseph Smith, p. 298.)"

• The ideal of virgin martyrs, and the Pauline "better not to touch a woman" ideal (and the Mathean eunuch ideal), is all overturned in origional Mormonism beginning with D&C 49 and then with D&C 132; for, according to Joseph Smith, acquiring celestial polygamist wives, as “talents”, are a civilizational investment in one's own Anglo-Nordic genetic lineage in the 1800s -- in order to "raise up seed" and enter the highest degree of Heaven and be able to expand one's lineage (male seed) and become enlarged with one's own cosmic Kingdom (see D&C 132) -- mirrors Viking Kings who also practiced polygamy and kingdom building; and gained entrance into the highest degree of their heaven (Valhalla) through being a warrior and dying bravely on the battlefield. So that in both religions, a form of masculine vitality and valor is that which gains one exaltation in the heavens.

• Degrees of glory: from The Children of Ash and Elm chapter 1, “... the divine world of Asgard holds a single hall, Valhalla, actually a Victorian misspelling of valhol, home of Odin and famous worldwide today as Viking heaven. The destination of the worthy dead and synonymous with the Norse afterlife itself. However the myths are clear that Valhol was only one of many such residences as each of the major Gods lived on their own estate; these would have been understood as a main hall and surrounding huts, farms, stables for the household and the animals. God-sized reflections of the manners of the elites in midgard.” What the Norse saw as heroic valor earning you residence in an estate among the Gods, 19th century Mormonism presented as gaining "talents" (wives) earned you a procreative cleslestial-body among the embodied Gods who continue to reproduce eternally.

Anglo-Ephraimite Lineage & the "Priesthood" as the Mormon Man's Seed replaces Paul’s "Seeded Male-Brides"

 As I cover in my essay here, Joseph Smith changed Paul's method of a Gentile/Goyim becoming "saved" by being a seeded male-bride, by Smith teaching that those who join his Mormon Movement are already Israelites as Anglo-Ephraimites. On top of that, Smith taught that Adam did not sin in the Garden and he received the priesthood prior to earth and Jesus obtains the priesthood from Adam. What this does is further reframe things so that Jesus' seed and priesthood status is not what exalts the Anglo-American to heaven within Mormonism, but instead Jesus himself as the Son of Man (Adam) obtained his priesthood from Adam (who was the first Anglo human in 19th century Mormonism). The "priesthood" is thus a separate divine energy apart from the Jewish messiah: whose role was to conquer death not to save us from Adam's alleged "sin." Since Adam did not sin and an LDS Article of Faith states that we are punished for our own sins, not Adam's.

Rather than being emasculated as a male-bride after being seeded with Jesus's DNA (I cover here) the Mormon priest instead is not to be a celibate male-bride as a "living sacrifice" according to Paul, but is to marry and seed his own brides; and the priesthood is the seed (sperm) of his own Anglo-American body (see Abraham 2:11). So that a Mormon is not a second class goyim needing another man's DNA or ethnos to be accepted by God or to see the face of God. Instead, the Anglo-America Mormon was empowered through their fellow Anglo-Saxon Prophet Joseph Smith, to see God through the American-Zionist priesthood:

“For no man has seen God at any time in the flesh, except quickened by the Spirit of God. Neither can any natural man abide the presence of God, neither after the carnal mind.”

 

“And without the ordinances thereof, and the authority of the [Mormon] priesthood, the power of godliness is not manifest unto men in the flesh; for without this [priesthood] no man can see the face of God, even the Father, and live. For whoso is faithful unto the obtaining these two priesthoods of which I have spoken, and the magnifying their calling, are sanctified by the Spirit unto the renewing of their bodies” (D&C 67:11 – 12; 84:21 – 22, 33, emphasis added).

Note how Joseph Smith reframes the entire Pauline salvation scheme from a non-Jewish Goyim needing to be spirit-possessed by a Jewish Rabbi and recieve his seed as a male-bride, to instead the priesthood is what "renews your body" (D&C 87:33) and the priesthood is the seed of the male body (see Abraham 2:11), as Mormon Anglo-Ephraimites are to seed their own brides and that is how they become exalted Gods in the afterlife per D&C 132.  

The New Testament Jesus vs. Book of Mormon / Doctrine & Covenants Jesus

 

Below is a comparative framework often discussed by historians of religion, Mormon studies scholars, critics of Mormonism, and believing Latter-day Saints. My goal is to simply point out that, as I see it, 19th century Mormonism was a indigenous religion of mostly Anglo-Saxons and Nordic people gathering in North America. Simce Joseph Smith was an Anglo-American, his revelations he claimed to recieve from the Risen Christ were filtered through his ethnolinguistic culture and American nationality. These comparisons are meant to summarize the differences between the Christ-concept that emerges from the mental perceptual filter of the Apostle Paul as a Benjamite from the Middle East in the 1st century, compared to the filtering of the Christ-concept through the Anglo-American "Ephraimite" Joseph Smith in the 19th century. 

Parallel Comparison: New Testament' Jesus vs. Book of Mormon and Doctrine & Covenants' Jesus

Theme	New Testament Jesus	Mormon Scripture Jesus (especially Doctrine and Covenants and Book of Mormon)	Scholarly/Critical Observation
Celibacy vs Marriage	Matthew 19:12 praises “eunuchs for the kingdom.” 1 Cor. 7 presents celibacy as spiritually ideal while discouraging marriage (as less ideal).	D&C 49:15–17 condemns forbidding marriage: “whoso forbiddeth to marry is not ordained of God.” Eternal marriage becomes central later in D&C 132.	Scholars often see Mormonism as reversing early Christian ascetic tendencies and embracing family expansion, fertility, and ethno/tribal covenant lineage.
Attitude Toward Wealth	Jesus tells the rich young ruler to sell all possessions (Matthew 19:21). “Blessed are the poor” (Luke 6:20).	D&C emphasizes stewardship, building Zion, temple economies, inheritance systems, and later prosperity themes in LDS culture.	Scholars argue Mormonism became more materially affirmative and institutionally economic than primitive Christianity.
Kingdom of God	“My kingdom is not of this world” (John 18:36).	Zion becomes literal cities in Missouri and Nauvoo (D&C 57, 84, 124).	Mormonism territorializes sacred space into American geography.
Sacred Geography	Jerusalem is central to salvation history.	Missouri becomes “center place” of Zion (D&C 57). New Jerusalem located in America.	Scholars describe this as relocating sacred history to the American frontier.
Political Theology	Jesus avoids state-building. Paul tells believers to endure empire.	D&C 101:77–80 says God established the U.S. Constitution.	Mormon scripture sacralizes American constitutionalism in a way absent from the New Testament.
Priesthood Structure	Minimal formal hierarchy in Jesus’ teachings.	Elaborate priesthood offices: elders, seventies, high priests, apostles, patriarchs (D&C 20, 107).	Mormonism develops a highly organized sacred order.
View of America	No nation singled out as chosen in the New Testament after Christ.	America becomes covenant land in Book of Mormon and D&C.	Scholars see American exceptionalism in LDS theology.
Gentiles	Paul grafts Gentiles  spiritually into Israel (Romans 11).	Gentile America often portrayed as the instrument for restoring Israel.	Scholars connect this with 19th-century Anglo-Protestant restorationism.
Lineage & Ethnos	For Paul,  “Neither Jew nor Greek” (Galatians 3:28) because Jesus's seed transforms Gentiles into "Jews"	Book of Mormon repeatedly discusses lineage,  remnant peoples, Ephraimite identity.	Scholars argue Mormon scripture reintroduces tribal  frameworks.
Self-defense	“Turn the other cheek” (Matthew 5:39).	Book of Mormon supports self-defense, just war, and fighting for your family and freedom.	Some scholars compare it more to Old Testament covenant warfare traditions.
Christ’s Tone	Parables, aphorisms, itinerant preaching.	D&C Christ often speaks in legalistic revelations, commands, administrative instructions.	Sounds more like a prophetic American ruler than a wandering sage in Jerusalem.
Church vs Family	Jesus says disciples may leave family behind (Luke 14:26; Matthew 19:29).	Two Parent families becomes the core salvific unit.	Major theological shift toward kinship-centered salvation.
Temple	Jesus predicts temple destruction and downplays sacred location.	Mormonism restores temple ritual as central.	Scholars see Mormonism re-sacralizing ritual space and priestly religion.
Afterlife	Resurrection emphasized, but little detail about graded heavens.	D&C 76 introduces celestial, terrestrial, and telestial kingdoms.	Mormon cosmology becomes much more elaborate than the New Testament.
Human Destiny	Humans saved by grace via Jesus' seed to enter God’s kingdom.	Mormon converts as non-seeded Ephraimites (in 1800s) and may become like God (D&C 132; later King Follett discourse).	Scholars often describe Mormon theology as radically theotic or exaltation-based.
Economic Order	Early Christians share voluntarily (Acts 2–4).	United Order, consecration systems, stewardships (D&C 42, 104).	Mormonism experimented with organized economic communitarianism but by 1840, Smith embraced a more capitalist American model
View of the Body	Paul sometimes pits flesh and spirit as at odds.	Mormonism strongly affirms spirit-matter embodiment and eternal physicality.	LDS theology is more body-positive and anti-ascetic.
Prophetic Authority	Jesus and apostles central. Canon relatively closed later in Christianity.	Ongoing revelation through modern prophets central.	Mormonism reopens canon and prophetic governance. However, after 1844 revelations slow to a trickle
Universalism vs Chosenness	Michael Theissan argues Paul taught that non-Jews had to be transformed into "spiritual Jews"	Strong emphasis on covenant peoples, Anglo-Ephraimites, gathering to Zion in 1800s.	Scholars see stronger ethnic-tribal restoration themes.
Mission of the Chrsitans	Await Christ’s return while living under rule of foreign empires.	Build Zion civilization in America before Christ returns.	Mormonism has a civilization-building orientation (absent from much of early Christianity).

Verses Commonly Compared Side-by-Side

Celibacy vs Marriage

New Testament Gospel of Matthew 19:12:

“There be eunuchs [celibate] … which have made themselves eunuchs for the kingdom of heaven’s sake.”

Mormon Scripture in Doctrine and Covenants 49:15:

“Whoso forbiddeth to marry is not ordained of God.”

Non-Worldly Kingdom vs American Zion:

Gospel of John 18:36:

“My kingdom is not of this world.”

D&C 57:2:

“This is the land of promise, and the place for the city of Zion.”

Pauline Christianity vs American Constitutionalism:

New Testament Epistle to the Philippians 3:20

“Our citizenship is in heaven.”

D&C 101:80

“I established the Constitution of this land.”

Life-Renunciation vs Bio Family Expansionism:

Gospel of Luke 14:26:

“If any man come to me, and hate not his father, and mother…”

D&C 49 and 132: Families and marriages sealed eternally.

Seeded Gentiles as Male-Brides of Christ vs Anglo-American Tribal Lineage through Plural Marriage in the 1800s

New Testament

Romans 2:28-29:

“... someone is a Jew who is one inwardly, and circumcision is of the heart by the Spirit …”

Mormon Scripture

The Book of Mormon and D&C repeatedly emphasize the Israelite lineage of Anglo-Ephraimites gathering in America and covenant descent through marriage.

Scholars Commonly Summarize the Difference:

A common academic framing is:

• The New Testament Jesus is often interpreted as:

  • apocalyptic,
  • anti-status,
  • non-territorial,
  • ascetic-friendly,
  • martyr-encouraging 
  • suspicious of wealth and power,
  • awaiting imminent divine intervention.

• The Mormon scriptural Jesus is often interpreted as:

  • restorationist,
  • civilization-building,
  • temple-centered,
  • family-centered,
  • institutional,
  • American-geographic,
  • covenant-national.

How Believing Latter-day Saints Usually Respond

Faithful LDS interpretations usually argue:

• Mormon scripture restores truths lost from early Christianity.

• Jesus in the D&C is the same Christ but speaking to a modern dispensation.

• Family-centered theology fulfills rather than contradicts the New Testament gospel.

• Zion has always required a covenant people and sacred space.

• Celibacy passages were exceptional callings, not universal ideals.

• Constitutional teachings defend agency and religious liberty, not ethnic nationalism.

How I Personally Interpret the Differences 

• Mormon scripture is filtered through an Anglo-American Joseph Smith and so of course there are differences from early Christianity. Paul himself filtered his own subjective biases into his writings. 

• Jesus in the D&C is an Americanized version of Christ just as the New Testament Jesus is a Pauline-influenced version of Jesus.

• A more family-centered theology improved the New Testament message.

• An American Zion fosters national pride by making America as much a sacred space as Jerusalem.

• Celibacy passages were simply based on Paul's own mental "hang ups" and his wrong expectations about an imminant apocalyptic end of the world.

• Constitutional teachings defend democracy and religious liberty which are better ideas 

The Key Norse-American centered Verses from the D&C as Compared to the New Testament

America as the Chosen Land

Doctrine and Covenants 57:1–3 identifies Missouri as “the land of promise” and Zion:

“This is the land of promise, and the place for the city of Zion.”

This shifts sacred geography away from Jerusalem and the Middle East and toward the American frontier.

In contrast, in the New Testament the Kingdom of God is usually portrayed as occuring in Jerusalem or is “not of this world” (John 18:36). The D&C repeatedly roots sacred destiny in the United States, especially Missouri.

The U.S. Constitution as Divinely Inspired

Doctrine and Covenants 101:77–80 states:

According to the [United States'] laws and constitution of the people, which I [Christ, the Lord] have suffered to be established, and should be maintained for the rights and protection of all flesh, according to just and holy principles; That every man may act in doctrine and principle pertaining to futurity, according to the moral agency which I have given unto him, that every man may be accountable for his own sins ... Therefore, it is not right that any man should be in bondage one to another. And for this purpose have I established the Constitution of this land [America], by the hands of wise men whom I raised up unto this very purpose, and redeemed the land by the shedding of blood.

This elevates the American founding to sacred history. The New TTestamentin contrast, never sacralizes Rome’s political system or presents any earthly constitution as divinely rrevealed. Paul and Jesus speak more about enduring the Roman empire which will be replaced by a Jewish theocracy in Jerusalem. This section basically makes American constitutionalism part of salvation history.

America as the Base of the New Jerusalem

Doctrine and Covenants 84: 1–4:

A revelation of Jesus Christ unto his servant Joseph Smith, Jun., and six elders ... Yea, the word of the Lord concerning his church ... as he has spoken by the mouth of his prophets, and for the gathering of his saints to stand upon Mount Zion, which shall be the city of New Jerusalem. Which city shall be built, beginning at the temple lot, which is appointed by the finger of the Lord, in the western boundaries of the State of Missouri, and dedicated by the hand of Joseph Smith, Jun., and others with whom the Lord was well pleased. Verily this is the word of the Lord, that the city New Jerusalem shall be built by the gathering of the saints, beginning at this place, even the place of the temple ...

Again, we see that the center of sacred destiny becomes America, specifically Jackson County, Missouri. In contrast in the New Testament the New Jerusalem descends from heaven in the Book of Revelation rather than being tied to American settlement and nation-building.

Gentile America as the Instrument of God

From Deseret New article, Feb 11., 1989:

"The elders of the Church as legitimate gatherers of the remnants of Israel was established by Moses, the ancient leader of Israel's exodus from Egypt. He appeared to Joseph Smith and Oliver Cowdery April 3, 1836, in the newly built Kirtland Temple `and committed unto them the keys of the gathering of Israel from the four parts of the earth, and the leading of the ten tribes from the land of the north.' (D&C 110:11.)

 

"That the gathering from the four parts of the earth and the leading of the ten tribes from the north is chronological is supported from the servants being gathered and then blessing the ten tribes upon their return as outlined in the appendix to the Doctrine and Covenants. (D&C 133:30-32.) As President Joseph F. Smith in November 1902 observed: `A striking peculiarity of the saints gathered from all parts of the earth is that they are almost universally of the blood of Ephraim.' The gathering of Ephraim is well under way. The leading of the ten tribes from the north is yet to be fulfilled." The dedicatory prayer of the Kirtland Temple given by revelation to Joseph Smith further illustrates the servants' role in the gathering ... The prayer asked that "the Lord's servants, the sons of Jacob, may gather out the righteous to build a holy city to the Lord's name' from all the nations of the earth." (D&C 109:57-58.) The prophet Amos had prophesied that Israel would be sifted among all the nations of the earth. (Amos 9:8-9.)

 

"Although the Church members were called the sons of Jacob, it acknowledges that they were `identified with the Gentiles.' (D&C 109:60.) The prayer also asked that the children of Judah, the Lamanites, and `all the scattered remnants of Israel, who have been driven to the ends of the earth, come to the knowledge of the truth, believe in the Messiah, and be redeemed from oppression, and rejoice before thee.' (D&C 109:62-67.) The sequence of the gathering is reaffirmed; those among the gentiles and then those scattered upon the face of the earth ...

 

Early Mormonism thus often saw Anglo-American Protestants who converted to Mormonism, as actually being mostly or many of them pure blooded Ephraimites (even if cultural “Gentiles”), who were destined to restore Israel. 

The Gathering of Anglo-Norse Europeans to America

Doctrine and Covenants 29: 1, 5, 7–8:

 

Listen to the voice of Jesus Christ, your Redeemer, the Great I Am ... Lift up your hearts and be glad, for I am in your midst, and am your advocate with the Father; and it is his good will to give you [Anglo-Americans] the kingdom. .... And ye are called to bring to pass the gathering of mine elect; for mine elect [anglo-Ephraimites] hear my voice and harden not their hearts; Wherefore the decree hath gone forth from the Father that they shall be gathered in unto one place upon the face of this [American] land ...

Historically, converts from Northern Europe were encouraged to immigrate to the United States and gather to Zion. In practice, 19th-century Mormonism became heavily Anglo-American and Northern European in culture, leadership, and self-understanding.

Ephraim and Anglo-Israel Themes

D&C 133:26–34 discusses the tribes of Israel and Ephraim’s role in the restoration. In 19th-century Mormon culture, many patriarchal blessings identified Northern European converts as descendants of Ephraim. This paralleled broader Anglo-Israelite ideas circulating in Protestant America and Britain at the time.

The Saints as a Chosen Political Community of Power 

In D&C 45:65–71, Zion becomes a protected gathering place:

“And with one heart and with one mind, gather up your riches that ye may purchase an inheritance which shall hereafter be appointed unto you. And it shall be called the New Jerusalem, a land of peace, a city of refuge, a place of safety for the saints of the Most High God7 And the glory of the Lord shall be there, ... insomuch that the wicked will not come unto it, and it shall be called Zion. And it shall come to pass among the wicked, that every man that will not take his sword against his neighbor must needs flee unto Zion for safety. And there shall be gathered unto it out of every nation under heaven; and it shall be the only people that shall not be at war one with another. And it shall be said among the wicked: Let us not go up to battle against Zion, for the inhabitants of Zion are terrible; wherefore we cannot stand. And it shall come to pass that the righteous shall be gathered out from among all nations, and shall come to Zion, singing with songs of everlasting joy.

The idea is not merely spiritual fellowship but a literal covenant society with geographic and political dimensions with a military defense so that no one tries to "go up to battle against Zion" because "the inhabitants of Zion are terrible [i.e. a force to be reckoned with]" (verse 70). 

In contrast, Paul’s churches were scattered minorities awaiting Christ’s immediate return and sought voluntary martydom instead of self-defense; and thus they were not a political force, nor were they trying to birth a People; but instead many practiced the Pauline ideal of celibacy, and poverty was a sign of piety; they were awaiting being "caught up in the air" as male-brides of their Messiah husband. In Mormonism by contrast, poverty was not an ideal virtue and instead in the D&C Jesus promises Anglo-American Ephraimites an inheritance (wealth) and social status as a territorial civilizational American kingdom. Mormon men were not emasculated as docile "male-brides" but Mormon men were instead called to spread their seeds through their own wives. 

Christ in the Doctrine & Covenants vs. the New Testament

The Pauline version of the Messiah is filtered through Paul’s Maccabean martyrdom ideals and apocalyptic mindset, which is the view of the Gospels. The voice of Christ in the Doctrine & Covenants sounds less like this Pauline model, and more like a pro-European 19th-century American prophetic ruler.

Common themes of the Pauline New Testament Jesus:

• “Blessed are the poor”
• “Lay not up treasures”
• “Resist not evil”
• Celibacy encouraged (Matthew 19:12)
• Kingdom not tied to nation-state
• Suspicion toward worldly power

Examples:

• Gospel of Matthew 19:21
• 1st Corinthians 7
• Gospel of Luke 6:20–26

Common themes in the Doctrine & Covenants as taught and encouraged by Christ:

• Building cities and temples
• Organizing a priesthood hierarchy which is the structure for the practice of plural marriage to raise up seed (birth an Ephraimite People)
• Gathering to America
• Defending Zion in America 
• Economic stewardship
• U.S. Constitutional themes

Examples:

• D&C 42 (law and organization)
• D&C 49 (celibacy rejected as wrong)
• D&C 57 (Missouri Zion)
• D&C 101 (Constitution)
• D&C 124 (Nauvoo temple and city-building)

This produces a much more territorial and civilization-oriented family focused religion.

The Strongest “Americanized Christianity” Passages:

• D&C 101:77–80 — Constitution divinely inspired

• D&C 57 — Missouri as Zion

• D&C 84:2–4 — New Jerusalem in America

• D&C 45:66–71 — Zion as a protected covenant society

• D&C 109 — Cultural-Gentiles bringing forth the gospel

• D&C 133 — Northern European Ephraimites and gathering themes

Historical Interpretation

Scholars often note that early Mormonism emerged during:

• American expansionism
• Manifest Destiny
• Protestant restorationism
• Anglo-American exceptionalism
• Frontier communal experiments

So the Doctrine & Covenants naturally reflects many 19th-century Americanism in the same way the New Testament reflects the apocalyptic Jewish and Greco-Roman world of the 1st century.

Some historians who discuss these themes include:

• Jan Shipps
• Richard Bushman
• Dan Vogel
• Harold Bloom

Believing Latter-day Saints, however, usually interpret these same passages not as ethnic nationalism but as:

• restoration of Israel,
• preparation for Christ’s return,
• divine protection of religious liberty,
• and covenant gathering theology.

As for myself the way I see it, I don't think you can separate the mindset, personality and culture of the prophetic writer from his writings which are filtered through his subjective experiences and perceptions and even his biology and ethnolinguistic culture. Therefore, as an Anglo-Norse American person myself who descended from "the north" as the Doctrine & Covenants talks about, why would I not appreciate my fellow Anglo-Saxon and relative Joseph Smith's attempt at religion-making through midrash (just as Paul did)? The fact is I see the Americanized midrash of Mormon scripture more in line with my own ethnolinguistic culture and life as an American. I see much of what was filtered through Paul's personality and mindset, to be completely impractical and contrary to any real thriving in America today. What I see is Catholics and Protestants bending over backwards and turning themselves into "mental pretzel" trying to reinterpret the New Testament texts to make it fit modern American society. In contrast, Mormonism as much better mythologically as a practical recipe and is more ancestrally empowering for me as an American in the modern day. 

Anglo-Norse "Word" Made Flesh?

 

In LDS Scripture, the Word(s) of Christ are now enfleshed in and through the Anglo-American Joseph Smith, as we read in D&C 1:24-38 (emphasis added):

24 Behold, I am God and have spoken it; these commandments [which is the current D&C] are of me, and were given unto my servants [i.e. Joseph Smith] in their weakness, after the manner of their language [the Norse-influenced English language and 19th century American vernacular], that they [the majority Anglo-Norse LDS members in the 1800s who were receiving these revealed commandments/directives] might come to understanding. …

… 29 And after having received the record of the Nephites, yea, even my servant Joseph Smith, Jun., might have power to translate through the mercy of God, by the power of God, the Book of Mormon. ... 30 And also those [19th century Anglo-American Mormons] to whom these commandments were given, might have power to lay the foundation of this church [Ephraimite tribe], and to bring it forth out of obscurity and out of darkness, the only true and living church [gathered group of saints] upon the face of the whole earth, with which I, the Lord, am well pleased, speaking unto the church collectively and not individually. …

 

38 What I the Lord have spoken, I have spoken, and I excuse not myself; and though the heavens and the earth pass away, my word shall not pass away, but shall all be fulfilled, whether by mine own voice or by the voice of my servants [i.e. my servant Joseph Smith], it is the same.

For more details see pages 190-195 of Charisma Under Pressure by Dan Vogel, where some of the early leaders were reluctant to endorse the revelations (that became the Doctrine & Covenants) because they knew how Smith spoke and they were questioning whether how much of his own words and ideas were in the revelations; and in response, Smith challenged them to produce their own revelation which they were unable to do. Thus, we see that the revelations are very much the language of the Anglo-Saxon Joseph Smith as his contemporaries were aware of. Rather than a bug I see this as a feature of Mormonism as an Norse-Positive Americanized gospel.

The Word is often presented as a metaphor for the Kingdom, with Gentiles recieving seed of Jesus so that they are adopted into Israel as Male-Brides. In contrast, in Mormonism, LDS Christians in the D&C are Israelites as Ephraimites and instead of the Old Testament made flesh through Paul's midrash, Mormon Scripture is Norse-Americanism made flesh through Joseph Smith's midrash. Joseph's writes as Jesus which is filtered through his Anglosized culture and psyche, so that Jesus through the vitality if Smith does not promote celibacy (as in Mathew 19:12) but condemns any Christians who forbid marriage (see D&C 49). In the essay Plural Marriage & The Parable of the Talents (2020), on page 18 the author explains that The Happiness Letter, a letter Smith writes to Nancy Rigdon, it is about “[God's] law, which is [His] word” (D&C 132:19). The law is plural marriage, meaning the seeding of “eternal lives.” So in this context, Joseph Smith is those word(s)/law made flesh in that he practiced plural marriage as a flesh and bone man. 

My theory is simple, when the New Testament speaks of the “word/logos made flesh,” what that means is the Old Testament scriptures were embodied in Jesus’ life and death through Paul’s midrash: where Jesus is the embodiment of all of the Torah or the Hebrew Bible, fulfilled in his life and teachings. So this paradigm of the Torah-as-Jesus is in turn shadowed as a type when a similar concept happens when Joseph Smith filters Jesus new word/law through his ethnolinguistic Anglo-Saxon nature.  You see, the Apostle Paul had his own personal faults and foibles, his own personality type and temperament and potential mental illness. We see a clear anti-body ideology in Paul's midrash. From this perspective, I see the Anglo-Norse tradition made flesh in Joseph Smith through his own scriptures as revelation where he revealed new “word(s)” of Christ, wherein cruciformity (poverty, docility and celibacy) are not the ideal anymore; and now Mormons are not seeded male-brides but instead Joseph's midrash sees the Christ (Messiah) as a married polygamist and the Parable of the Talents is about the male LDS member planting his seed in brides and thus compounding his Anglo-Norse DNA in order to "raise up,seed (Jacob 2) and grow the tribe of Ephraim on the American continent. 

So that instead of a church of celibate docile martyrs like a seed planted and growing to form a spiritual kingdom, Joseph Smith's American Zionism (a term used by Dan Vogel), instead posits a literal physical Kingdom of priests and kings and queens as polygamists in the 1800s: growing a physical Kingdom of God, a literal implanting of the seed of Ephraim, in order to literally grow and spawn a Peoplehood. As Brigham Young puts it in the 1800s during the formation of the first Mormons as mostly all the tribe of Ephraim:

We are now gathering the children of Abraham who have come through the loins of Joseph and his sons, more especially through Ephraim, whose children are mixed among all the nations of the earth. The sons of Ephraim are wild and uncultivated, unruly, ungovernable. The spirit in them is turbulent and resolute; they are the Anglo-Saxon race, and they are upon the face of the whole earth, bearing the spirit of rule and dictation, to go forth from conquering to conquer. They search wide creation and scan every nook and corner of this earth to find out what is upon and within it. I see a congregation of them before me today. No hardship will discourage these men; they will penetrate the deepest wilds and overcome almost insurmountable difficulties to develop the treasures of the earth, to further their indomitable spirit for adventure.

 

~ Journal of Discourses Vol. 10, Discourse 40 

I asked Google AI if Mormonism is an Ethnic Anglo-Saxon / Norse Religion

 From Google AI:

Mormonism (officially The Church of Jesus Christ of Latter-day Saints) is not strictly an ethnic religion, but it is frequently described as an ethno-religious culture due to its history, strong communal identity, and specific ancestry patterns. While it has global, universalist aspirations, its roots and 19th-century growth were heavily tied to Anglo-American and Scandinavian populations. [Sources: Link 1, ... Link 2, ... Link 3]

1. Is Mormonism an Ethnic Religion?

• Definition: An ethnic religion is associated with a specific ethnic group (like Judaism), whereas a universalizing religion seeks converts globally (like Christianity, Islam, Buddhism).
• The Nuance: The LDS Church teaches that its message is for all people and is actively trying to grow globally.
• Cultural Ethnicity: However, in the Intermountain West (Utah/Idaho), a unique "Mormon culture" developed that is often passed down through families, creating an ethno-religious identity similar to the idea of "cultural Jews".
• Distinctiveness: Outsiders have sometimes viewed Mormons as a distinct ethnic group due to shared history, dietary laws (no alcohol/caffeine), and social cohesion. 

2. The Anglo-Saxon and Norse Connection

While the faith is open to all, early converts were heavily drawn from the British Isles and Scandinavia. 

• Anglo-Scando-Yankee Stock: Genetic and historical studies of Utah Mormons show high concentrations of descent from British and Scandinavian immigrants to America.
• 19th Century Gathering: Early doctrine encouraged converts to move to America, creating a dense population of Northern European ancestry in the "Mormon Corridor".
• "Blood of Israel" Doctrine: Historically, church leaders taught that many European converts were literal descendants of the lost tribes of Israel (specifically the tribe of Ephraim), which helped merge European ancestry with LDS theology. 

3. Shift Toward Diversity

• Global Expansion: While early Mormonism was dominated by Northern Europeans, missionary work has made the church highly diverse, with significant populations in Latin America, Africa, and the Pacific.
• Cultural Shift: The perception of it being a "white" or European religion is actively being replaced by a more global identity, although the historic pioneer, Utah-centric culture remains a strong, recognized part of its history. 

In summary, while Mormonism is a universalizing religion that accepts members from all backgrounds, it has a strong Anglo-Scando-Yankee cultural core due to its 19th-century history.