Belief in Christ necessarily means belief in the Father. To believe Christ is to accept His message of the Father's primacy and authority.
You see in these three members of the Godhead a full establishment of interconnected roles and responsibilities.
The Father ordains the plan. It is He who presides.
The Son implements the plan. It is He who makes the required sacrifice to save us.
The Holy Ghost activates the plan. It is the "fire" of the Holy Ghost which makes new, cleanses and perfects the man's understanding.
These three are "one" and united. They provide mankind with the possibility for salvation and exaltation.
Christ "bears record of it from the Father." This means that Christ is the Father's messenger announcing the Father's plan. What of the need for two witnesses? (Matt. 18: 16.) One of the criticisms of Christ's message was the absence of additional witnesses. (John 8: 13-14.) Is Christ doing that same thing here with the Nephites? Does His announcement that He speaks for the Father constitute one, or two witnesses? The Father first bore witness of Christ (3 Nephi 11: 6-7.) Now Christ bears witness of Him.
The Father's testimony always affirms the status of the Son as His Beloved, and of our need to "hear Him." (See e.g., Matt. 17: 5; JS-H 1: 17; see also Matt. 3: 17.) The Father can, and does, acknowledge others as His. (Psalms 2: 7.) But, unlike the Son who has repeatedly visited this earth, walked upon it (Luke 24: 15-16), been handled by people (Luke 24: 36-39; 3 Nephi 11: 14-15), and eaten here (John 21: 13), the Father does not come into contact with this earth in its fallen state (Matt. 17: 5; JS-H 1: 17). The only time the Father had contact with this earth was before the Fall, in the Paradisiacal setting of Eden--which was a Temple at the time (Gen. 3: 8). Whenever there has been contact with the Father thereafter, He has been at a distance from this earth. (Moses 7: 24; 1 Nephi 1: 8; Alma 36: 22.)
There is a formality with the Father that does not exist with the Son. For example, the Son has eaten with mortal man while He was immortal, both before His ministry in the flesh (Exo. 24: 9-11) and after (Luke 24: 41-43). As our Redeemer, He is directly responsible for us and has contact with us to perform His redemptive service. The Father, on the other hand, is different in status, responsibility, glory and dominion. The Son can appear to mortal man without showing His glory or requiring any alteration of the mortal who beholds Him. (See, e.g., John 20: 15-17.) To behold the Father, to endure His presence, one must be transfigured. (Moses 1: 2.) Mortal man cannot behold the Father's works while mortal, for if you comprehend them you cannot afterward remain mortal in the flesh. (Moses 1: 5.)
The primary means to learn of Christ for mortal man is the Holy Ghost. It is this means which brings all things to your remembrance (John 14: 26). Once the learning has culminated in preparation of the individual, then the Savior has a continuing ministry. (John 14: 21.) The Savior's ministry is to bring the person redemption.
When this process is complete, then it is the responsibility of those who have been redeemed to cry repentance to their neighbors. (D&C 88: 74, 81.) Indeed, the desire to bring others to receive redemption becomes their primary concern. (Mosiah 28: 3.)
The process then produces those who bear testimony of the Son. If they are called of God, they will use scriptures to testify of Christ. This has always been the pattern ordained by God. (Jacob 7: 10-11.) They may understand the scriptures more clearly, because they have seen the same things as earlier prophets. (JS-H 1: 74.) But their testimonies will draw from the scriptures and the words of their brothers in Christ who went before as they testify of Him.
It is through such signs as these you know the Father and Son are one, and the Holy Ghost and the Son are one, and the messengers sent by them will testify of the Father, Son and Holy Ghost. These three are the ones in whom faith must be focused for salvation. Though the heavens may include hosts of others, saving faith must be focused in the Father, Son and Holy Ghost alone. Whenever attention and worship moves from the Father, Son and Holy Ghost, the result is invariably apostasy and false beliefs. (1 Cor. 8: 5-6; Deut. 16, 17, 18 & 19; 2 Kings 17: 13-16.)
The doctrine of Christ is to be strictly followed. It alone delivers from destruction. All other paths lead to error, foolishness and the dark, where you will perish. (Deut. 8: 19.)
From following this process we obtain the necessary "fire and the Holy Ghost" which redeems, purges, purifies and changes us into a new creature in Christ.
I have said very little of my personal experiences because of how quickly people turn from following Christ to following men whenever attention is drawn to a man. Mankind is inclined toward idolatry. The church has become a great idol. I do not intend to supplant the Lord, nor to call attention to myself, nor to offer myself as an idol for others. I cannot save anyone. If not for Christ and His atonement, I would have only dread for my eternal state. The doctrine of Christ is what the Father ordained as the means for salvation. Anyone who interferes with the process, or offers another means for salvation, cannot deliver. (Mosiah 3: 17.) Whether it is an institution or an individual, no one other than Christ can save. Hence His title as Savior. For some reason mankind is so prone to error, so quick to leave the path, and so vulnerable to being deceived, that focus must remain on the Son, as empowered and sent by the Father, through the witness of the Holy Ghost, or we go astray. Joseph cautioned: "How much more dignified and noble are the thoughts of God, than the vain imaginations of the human heart! None but fools will trifle with the souls of men." (TPJS p. 137.)