The Seventy's Course in Theology
Fourth Year
The Atonement
BY B. H. ROBERTS
Of the First Council of the Seventy
"And as Moses lifted up the serpent in the wilderness, even so must the
Son of man be lifted up: that whosoever believeth in him should not
perish, but have eternal life."--Jesus.
Salt Lake City
1911
Introduction
POINTS OF DIFFERENCE.
The Seventy's Year Book No. IV, differs from the other numbers in two
particulars:
First, in that there are no special lessons suggested as in the three
previous numbers; nor are there any suggestions as to the manner of
treating a subject. In the three preceding numbers of the Year Book
suggestions on "discourse building" were made; for gathering the
materials, arranging a plan, beginning the discourse, conducting it,
and completing it, (see Year Book No. III Lesson XXXI), together with
such side suggestions on "clearness" and "strength"--the two great
essentials in the expression of thought--as were considered necessary.
It is now concluded that the manner of thought expression, so far as
our Year Books for the present are concerned, might be allowed to rest
there; leaving it to the student to refer to those suggestions--to
which the class teachers at need should direct his attention--and to
the consultation of such special works as treat exclusively upon the
manner of expression to be found in the current _text books_ on
composition and rhetoric, used in our high schools, and academies. I
would also suggest in this line Pittenger's little work on "Extempore
Speech, How to acquire and practice it;" and also the admirable work of
Professor Nelson of the Brigham Young University, Provo, on "Preaching
and Public Speaking," a new and revised edition of which has been
recently issued by the Deseret News Publishing Company.
Second. Instead of giving an Analysis of each lesson followed by
unconnected _Notes_ bearing upon the subjects compiled from a wide
range of authorities--a method largely followed in the Year Book No.
III--the author has written a connected treatise upon the Atonement,
and for that reason has substituted the word _"Discussion"_ for
the word _"Notes"_ as being more appropriate to the method of
treatment. Other than this the general plan of the work is the same as
that followed in the previous Year Books.
A PRELIMINARY READING SUGGESTED.
It is suggested to all the classes that the first step in dealing
with the present Year Book, should be to require every member to read
the entire treatise through. This should be done rapidly, not with
the thought that such reading will yield a complete and thorough
understanding of, or mastery of the subject, but just to get acquainted
somewhat with the spirit of the treatise, the scope of the inquiry, the
largeness of it, the majesty and glory of the subject. All which will
enable the student to be somewhat conscious, as he seeks to master the
separate lessons, of the conclusions to which he is being led. Without
such preliminary reading, except where students already have clear
views of the Atonement, each lesson will be something of a groping
forward without always appreciating to what culmination the movement of
the respective lessons is tending.
The preliminary reading need not occupy more than one week. No more
time than that should be allowed for it. It is supposed that this Year
Book will be completed by the first of January, 1912.
THE THEME OF YEAR BOOK IV.
The doctrine of the Atonement through the expiatory suffering and
death of Christ, can only be rightly understood when considered in its
relationship to the Intelligences--i. e., men--that are affected by
it. Hence this treatise opens with a consideration of Intelligences as
related to the Atonement. Necessarily this will involve the restatement
of some of the matter of the Seventy's Year Book No. II, dealing with
the "Outline History of the Dispensations of the Gospel, Part I--,
"Prelude to the Dispensations" where such subjects as "Intelligences
and Spirits," "The Relationship of the Intelligences;" "The Purposes of
God in Relation to Man;" "The Free Agency of Intelligences," and the
like are discussed. But as the present use of the principles there set
forth will be different from the former use of them, the repetition
necessary to a clear understanding of the great theme to be developed
may not be amiss, but, on the contrary, positively helpful to a
fuller appreciation of the principles them selves, as well as a right
appreciation of the bearing they have upon the subject of the Atonement.
The writer has approached his theme from a new standpoint. Instead of
beginning with the work of the Christ when he appeared on earth as the
son of Mary, he has begun with those eternal Intelligences that were
to be affected by this earth-life, by the "fall" and the "Atonement,"
and by "Hope of eternal life which God that cannot lie promised before
the world began." (Paul to Titus.) This is followed by consideration of
the council in heaven, wherein the order of earth-life for the spirits
of men is considered, what shall accrue to them from it; necessarily
the fall and plan of man's redemption; the war in heaven, the advent
of man on earth; the fall; revelation of the plan for man's salvation;
the Atonement in ancient times, through all the ages in fact, and so
finally to the consideration of the various elements that enter into
the great theme, making up the philosophy of the Atonement.
As to the importance of the subject, need anything be said? It is the
very heart of the Gospel from whose pulsations the streams of both
spiritual and eternal physical life proceed. It is the fact which gives
vitality to all things else in the Gospel. If the Atonement be not a
reality then our preaching is vain; our baptisms and confirmations
meaningless; the eucharist a mere mummery of words; our hope of eternal
life without foundation; we are still in our sins, and we Christian
men, of all men, are the most miserable. A theme that affects all
this cannot fail of being important. And yet, how our writers upon
theology have neglected this subject! Save for the treatise of the late
President John Taylor on the "Mediation and Atonement of Our Lord and
Savior Jesus Christ," we have no work devoted wholly to the subject.
President Taylor's treatise was published twenty-nine years ago (1882);
there was but a very limited edition published at the time, and that
is not yet sold out! Aside from this treatise--and even that is quite
limited in its scope, chiefly a compilation of scripture texts upon the
fact of the Atonement--our speakers and writers have treated the theme
merely incidentally. It is time, then, that our Seventies--the special
witnesses for the Lord Jesus Christ, including as a central fact of
their testimony the Atonement, should give special and extended study
to this theme of themes.
DIFFICULTY OF THE SUBJECT.
Is the subject difficult? Certainly. But "To Become a Seventy, Means
Mental Activity, Intellectual Development, and the Attainment of
Spiritual Power." Such men will not be daunted because the subject is
difficult, but rather will rejoice at it, even as a strong man rejoices
to run a race, or fight a battle, or undertake hard tasks wherein lies
adventure and danger and great glory. Such men will remember that as
all great things are attended with risk, so the hard is the good; and
"truth's a gem that loves the deep." Go and search for it.
THE APPENDIX.
In an appendix there will be found a statement of "Other Views of the
Atonement" than those set forth in the body of the treatise. These are
the views of the Roman Catholic church, the great Protestant divisions
of modern Christendom, and of so-called liberal Christendom, the
latter comprised of those who accept--speaking broadly--the theory of
evolution and higher criticism.
No lessons have been formulated in this division of the work, but the
class teachers can readily make lesson formula from the divisions and
subdivisions of the matter there presented if they so elect; if not
then it may be left for the student's private perusal; or out of the
matter may be formulated special lectures, and much advantage gained by
putting the views there expounded in comparison and contrast with the
doctrines of the regular text of the Year Book.
BOOKS OF REFERENCE.
It is difficult to name books of reference for this subject; such as
are available are named repeatedly in the table references given with
each lesson, and in the body of the work. Attention should be called to
the necessity of each Seventy possessing what in previous Year Books
has been called the "Seventy's Indispensable Library." This library is
made up of the standard books of the Church on Doctrine, viz.:
_The Bible,_
_The Book of Mormon,_
_The Doctrine and Covenants,_
_The Pearl of Great Price,_ containing _the Book of Moses, the
Book of Abraham,_ and some of the _Writings of Joseph Smith._
The above books are certainly indispensable to every Seventy, and
should be owned by every member of our quorums. The First Council,
in their recommendations, added to the above list, _"Richards and
Little's Compendium of the Doctrines of the Gospel,"_ and called
the set the "Seventy's Indispensable Library." Arrangements were
made by the First Council to hav these books in suitable sizes and
uniform bindings, and obtainable in sets at special prices, and they
are still to be had in this form. It is also suggested that to these
books be added a good standard dictionary, say either the _Students'
Standard Dictionary_, Funk and Wagnall's; price, $2.50, cloth;
or _Webster's College Dictionary_; price, $3.00. These books
are recommended in cases where the unabridged dictionaries of these
publishers are considered too expensive; when the unabridged editions
can be afforded, they are all the more desirable.
The four books of Scripture referred to above are very frequently
quoted in the text of this treatise, and are the main authorities used.
Besides these it is recommended that the student obtains
_"Mediation and Atonement of Our Lord Jesus Christ,"_ by John
Taylor;
_"The Articles of Faith,"_ Talmage.
_Orson Pratt's Works, Remarkable Visions and the Kingdom of God._
(These works are cited for the benefit of those who have them. We
regret to say that the Works of this great apostle have been allowed to
go out of print.)
_"The Gospel,"_ Roberts.
The _Improvement Era_ of January, 1909, Vol. XII, containing the
"King Follett Sermon," with explanatory notes by this writer; also the
_Improvement Era_ for April, 1907, for Article on Immortality.
Same author.
The Seventies should also remember that the _Improvement Era_
is the organ of the Priesthood quorums, and that from time to time
supplemental articles will appear bearing upon our current work, and
for this reason Seventies should subscribe, if it is possible, for this
magazine in order to keep in touch with our work.
THE SEVENTY'S YEAR BOOK.
The importance of Seventies having a complete set of the Seventy's Year
Books cannot be over-emphasized. There is constant reference made in
the present Number to previous Numbers; and the student who is not in
possession of those books is by so much deprived of the opportunity
to complete his inquiry on the division of the subject he may have in
hand. As there are now four of the Year Books issued, they could be
bound together; or in more convenient form, two numbers can be bound
together at a cost of seventy-five cents, postage prepaid, and those
desirous of preserving the set would do well to order them in that form.
SCRIPTURE READING EXERCISE.
This exercise is continued in the present Year Book as being too
valuable to be omitted from our lessons; and by this time it is our
presumption that had it been omitted, instead of continued as a
suggestion at the head of each lesson, our class teachers and the
members of the classes themselves, would have continued the practice
that has now been an interesting feature of the Seventy's lessons
through three successful years. The purpose for which this feature of
our class exercise was introduced, and the manner of conducting it, the
new teachers and students will find explanations of in the Introduction
of Year Book No. I, to which attention is hereby directed.
To the Seventies we now commend the great theme of this present Year
Book, with the prayer that they may be impressed with its beauty, its
effectiveness, and its glory.
The Seventy's Course in Theology.
FOURTH YEAR.
The Atonement.
PART I.
Eternal Intelligences and Progress.
LESSON I.
(Scripture Reading Exercise.)
INTELLIGENCE, INTELLIGENCES.
ANALYSIS.
I. Intelligence Defined.
II. Qualities and Powers of Intelligences.
1. Consciousness.
2. Generalization.
3. Perception of a priori principles.
4. Reason.
5. Imagination.
6. Volition.
REFERENCES.
Seventy's Year Book, Second Year, Part I. Lessons i and iv; The Truth
of Thought, Ch. iv.[A] Psychology, Prof. William James of Harvard, Chs.
xi, xii,[B] dealing with "The Stream of Consciousness" and "The Self."
Joseph Smith's "King Follett Sermon," Improvement Era, Vol. XII, Jan.,
1909.[C] "Immortality," article in Improvement Era, April, 1907; Doc. &
& Cov., Sec. 93.
_SPECIAL TEXT: "Intelligence is eternal, and exists upon a
self-existing principle. It is a spirit[D] from age to age and there
is no creation about it." (Joseph Smith, "King Follett Sermon," April,
1844.)_
[Footnote A: This little work (206 pages) is by William Pollard, some
years Professor of Rational Philosophy in St. Louis University. It is a
short treatise on the "Initial Philosophy," the ground work necessary
for the consistent pursuit of knowledge, (1896).]
[Footnote B: I cite the abridged (teachers') edition of the
Professor's, "Principles of Psychology."]
[Footnote C: This sermon as published in the "Era" is accompanied by
explanatory notes, hence the "Era" is cited. It is also published in
"Journal of Discourses," Vol. VI.]
[Footnote D: "A spirit from age to age"--not "Spirit from age to
age:" but a "spirit"; that is an entity, a person, an individual. The
Prophet's statement here could well be taken as an interpretation of
Doc. & Cov. Sec. 93:29. See Lesson II.]
DISCUSSION.
_1. Intelligence Defined:_ The sense in which the term
"Intelligence" is to be used in this discussion is that of a mind, or
an intelligent being, Milton make's such use of the term as the latter
when he represents Adam as saying to the angel Raphael, who has given
him a lesson on human limitations:
"How fully hast thou satisfied me, pure
Intelligence of heaven, angel serene!"[A]
[Footnote A: "Paradise Lost," viii:181.]
And so Alfred Tennyson:
"The great _Intelligences_ fair
That range above our mortal state."[A]
[Footnote A: "In Memoriam," lxxxv.]
God is also sometimes referred to as the "Supreme Intelligence." It is
in this sense, then, that I use the term Intelligence; a being that is
intelligent, capable of apprehending facts or ideas; possessed of power
to think.
_2. Intelligence: Consciousness:_ In other words the term
Intelligence is descriptive of the thing to which it is applied.
Therefore Intelligence (mind) or Intelligences (minds), thus conceived
are conscious. Conscious of _self_ and of _not self_; of the _me_
and the _not me_. "Intelligence is that which sees itself, or is at
once both subject and object." It knows itself as thinking, that is,
as a subject; thinking of its self, it knows itself as an object of
thought--of its own thought. And it knows itself as distinct from a
vast universe of things which are not self; itself the while remaining
constant as a distinct individuality amid the great universe of things
_not self_. Fiske calls Consciousness "the soul's fundamental fact;"
and "the most fundamental of facts."[A] It may be defined as the
power by which Intelligence knows its own acts and states. It is an
awareness of the mind. By reason of it an Intelligence, when dwelling
in a body--as we best know it (man)--knows itself as seeing, hearing,
smelling, tasting, touching; also as searching, and finding; as
inquiring and answering; as active or at rest; as loving or hating; as
contented or restless; as advancing or receding; as gaining or loosing,
and so following in all the activities in which Intelligences, as men,
engage.
[Footnote A: "Studies in Religion," p. 245.]
_3. Generalization:_ By another power or faculty of Intelligence
(mind) it can perceive, as connected with the things that sense
perceives, something that cannot be taken in by sense perception;
that is to say, Intelligence can generalize. Sense can get at the
individual, concrete thing only: "this triangle," "this orange"
"that triangle," "those oranges," etc. By the consideration of the
individual, concrete object, however, the mind can form an idea, a
concept, a general notion--"triangle," "orange"--which does not specify
this or that individual object, but "fits to any individual triangle
or orange past, present, or future, and even the possible oranges that
never shall be grown."[A] In other words Intelligence can rise from
consideration of the particular to the general.
[Footnote A: "The Truth of Thought," p. 41.]
_4. Perception of a priori[A] Principles:_ Again there are a
priori principles, which the mind can perceive to be incontrovertible
and of universal application, by mere reflection upon the signification
of the principles and without going into the applications.[B] Such
for example as that one and one make two. That two and one make
three. Also, to continue the illustration above, borrowed from the
late Professor Wm. James, for some time Professor of Psychology in
Harvard University.--"White differs less from gray than it does from
black; that when the cause begins to act the effect also commences.
Such propositions hold of all possible 'ones,' of all conceivable
'whites' and 'grays' and 'causes.' The objects here are mental
objects. Their relations are perceptually obvious at a glance, and no
sense-verification is necessary. Moreover, once true, always true, of
those same mental objects. Truth here has an 'eternal' character. If
you can find a concrete thing anywhere that is 'one' or 'white' or
'gray' or an 'effect' then your principles will everlastingly apply to
it. It is but a case of ascertaining the kind, and then applying the
law of its kind to the particular object. You are sure to get truth if
you can name the kind rightly, for your mental relations hold good of
everything of that kind without exception."[C]
[Footnote A: A priori, from something prior or going before, hence from
antecedent to consequent; from cause to effect. See illustrations in
the text quoted from James.]
[Footnote B: "Truth of Thought," p. 41.]
[Footnote C: "Pragmatism"--James--(1908), pp. 209, 210.]
_5. Imagination:_ By a mind-power known as imagination, or
imaginative memory, Intelligences, as known to us through men, can hold
before consciousness, in picture, what has been perceived by an outward
sense, and this even when the outward sense has been shut off from
the outward world of matter. I once saw an orange tree with a number
of ripe oranges scattered through its branches, but on other branches
were orange blossoms. What the outward senses then perceived, when I
was standing before the tree, has been shut off, but at will I can call
before the vision of my mind and hold in consciousness the picture
of that tree with its mixture of ripe fruit and fruit blossoms. This
power of imagination, is also constructive. Intelligences (men) can put
before themselves in mental picture, combinations which are fashioned
from the varied stores of memory.[A] As I have elsewhere said: I am this
moment sitting at my desk, and am enclosed by the four walls of my
room--limited as to my personal presence to this spot. But by the mere
act of my will, I find I have the power to project myself in thought to
any part of the world. Instantly I can be in the crowded streets of the
world's metropolis. I walk through its well remembered thoroughfares, I
hear the rush and roar of its busy multitudes, the rumble of vehicles,
the huckster's cries, the cab-men's calls, sharp exclamations and quick
retorts in the jostling throngs, the beggar's piping cry, the sailor's
song, fragments of conversation, broken strains of music, the blare of
trumpets, the neighing of horses, ear-piercing whistles, ringing of
bells, shouts, responses, rushing trains and all that mingled din and
soul-stirring roar that rises in clamor above the great town's traffic.
[Footnote A: "Sensations, once experienced, modify the nervous
organism, so that copies of them arise again in the mind after the
original outward stimulus is gone. No mental copy, however, can arise
in the mind, of any kind of sensation which has never been directly
excited from without.
"The blind may dream of sights, the deaf of sounds, for years after
they have lost their vision or hearing; but the man born deaf can never
be made to imagine what sound is like, nor can the man born blind
ever have a mental vision. In Locke's words, already quoted, 'the
mind can frame unto itself no one new simple idea.' The originals of
them all must have been given from without. Fantasy, or Imagination,
are the names given to the faculty of reproducing copies of originals
once left. The imagination is called 'reproductive' when the copies
are literal; 'productive' when elements from different originals are
recombined so as to make new wholes" (Wm. James: "Psychology," p. 302).]
At will, I leave all this and stand alone on mountain tops in Syria,
India, or overlooking old Nile's valley, wrapped in the awful grandeur
of solemn silence. Here I may bid fallen empires rise and pass in
grand procession before my mental vision and live again their little
lives; fight once more their battles; begin again each petty struggle
for place, for power, for control of the world's affairs; revive their
customs; live again their loves and hates, and preach once more their
religions and their philosophies--all this the mind may do, and that
as easily and as quickly as in thought it may leave this room, cross
the street to a neighbor's home, and there take note of the familiar
objects within his habitation.[A]
[Footnote A: "Mormon Doctrine of Deity," p. 132.]
_6. Ratiocination:_[A] "The mind (Intelligence) can combine
various general principles or individual facts and principles; and in
the combination and comparison of them, it can perceive other facts and
principles.[B] In other words, Intelligence is capable of reasoning;
of building up conclusions from the data of its knowledge. It has the
power of deliberation and of judgment; by which it may determine that
this state or condition is better than another state or condition. That
this, tending to good, should be encouraged; and that, tending to evil,
should be discouraged, or, if possible, destroyed.
[Footnote A: The process of deducing conclusions from premises.]
[Footnote B: "The Truth of Thought," p. 40.]
_7. Power of Volition:_ Intelligence, as embodied in man, is also
conscious of the power, within certain limitations, to will, and to
perform what he wills to do: To rise up, to sit down; to raise his
arm, to let it fall; to walk, to run, to stand; to go to Paris, to
Berlin, or to Egypt; to write a book, to build a house, to found a
hospital; to control largely his actions, physical and moral; he can
be sober or drunken; chaste, or a libertine; benevolent or selfish;
honest or a rogue. Having deliberated upon this and that and having
formed a judgment that one thing is better than another, or that one
condition is better than another, he has power to choose between
them and can determine to give his aid to this and withhold it from
that. So that volition, within certain limitations at least, seems
also to be a quality of Intelligence.[A] It is of course possible to
conceive of Intelligence and its necessarily attendant consciousness,
existing without volition; but Intelligence so conceived is shorn of
its glory, since under such conditions it can make no use whatsoever
of its powers. Its very thinking would be chaotic; its consciousness
distressing. If active at all its actions would be without purpose and
as chaotic as its thinking would be, unless it could be thought of as
both thinking and acting as directed by an intelligent, purposeful
will external to itself: which would still leave the Intelligence a
mere automaton, without dignity or moral quality, or even intellectual
value.[B] I therefore conclude that while it is possible to conceive of
Intelligence with its necessarily attendant consciousness as without
volition, still, so far as we are acquainted with Intelligence, as
manifested through men, volition--sometimes named soul-freedom or
free-agency is a quality that within certain limitations, attends
upon Intelligences and may be an inherent quality of Intelligence, a
necessary attribute of its very essence, as much so as is consciousness
itself.
[Footnote A: Seventy's Second Year Book, Lesson I and IV.]
[Footnote B:
"Freedom and reason make us men,
Take these away, what are we then?
Mere animals, and just as well
The beasts may think of heaven or hell."
--"Latter-day Saints' Hymn Book," p. 263.]
_8. Recapitulation:_ We have found, then,
1. That Intelligences are eternal--self-existing intelligent entities;
2. That they are called Intelligences because intelligence is their
chief characteristic;
3. That being intelligent consciousness is in them a necessary quality;
4. That they are both self-conscious, and conscious of an external
universe not self;
5. That Intelligences have the power to generalize--to rise from the
contemplation of the particular to the general, from the individual to
universal;
6. That Intelligences can perceive the existence of certain a priori
principles that are incontrovertible--necessary truths--which form a
basis of knowledge;
7. That Intelligences as known through men possess a power of
imagination or imaginative memory by which they hold pictures of sense
perceptions before the mind and may form from them new combinations of
thought and consciousness;
8. That Intelligences have power to reason (ratiocination), to
deliberate, to form judgments;
9. That Intelligences have volition, physical, mental and moral, within
certain limitations--a power both to will and to do; in other words
they are free, or free agents.
It should be understood that these brief remarks respecting
Intelligence and Intelligences are in no sense a treatise, even brief
and cursory, on psychology; they are made merely to indicate some of
the chief qualities that are inseparably connected with Intelligence
and Intelligences so that when the words are used in this treatise,
some definite idea may be had as to what is meant.
LESSON II.
(Scripture Reading Exercise.)
ETERNITY OF INTELLIGENCES.
ANALYSIS.
I. Eternal Existence of the Word--the Christ.
II. Eternal Existence of All Intelligences.
III. Proofs of Eternity.
1. Book of Abraham.
2. Joseph Smith's Writings.
IV. Of Words Used Interchangeably.
REFERENCES.
Doc. & Cov., Sec. 93; Seventy's Year Book II, Lesson i and iv; Book of
Abraham, Ch. iii; Joseph Smith, "King Follett's Sermon," Improvement
Era, Jan. 1909; Art. "Immortality," Ibid., April, 1907.
_SPECIAL TEXT: "Man was also in the beginning with God. Intelligence,
or the light of truth, was not created or made, neither indeed can be."
(Doc. & Cov., Sec. 93:29.)_
DISCUSSION.
_1. Eternity of Intelligence:_ In the preface of St. John's Gospel
it is written: "I. the beginning was the Word, and the Word was with
God, and the Word was God. The same was in the beginning with God. All
things were made by him; and without him was not anything made that was
made. In him was life; and the life was the light of men. * * And the
Word was made flesh and dwelt among us (and we beheld his glory, the
glory as of the only begotten of the Father), full of grace and truth"
(John 1:1-4, 14). This is in plain allusion to the Christ, and bears
witness, as all are agreed,[A] to the co-eternity of the Word of Christ
with God, the Father.
[Footnote A: See "Commentary," Jamieson,--Fauset-Brown on St. John
1:1-4. Also "International Revision Commentary," Schaff--on St.
John 1:1-4. The latter contrasting Gen. 1:1 with St. John's "in the
beginning," says that the sacred historian (Moses) starts from the
beginning and comes downwards, thus keeping us in the course of time.
John starts from the same point, but goes upwards, thus taking us into
the eternity preceding time. In Gen. 1:1, we are told that God "in the
beginning created,"--an act done in time. Here (John 1:1) we are told
that "in the beginning the Word was," a very strongly antithetical
to "come into being" (verses 3, 14, comp. 8:58), and implying an
absolute existence preceding, the point referred to. As that which is
absolute self-existent, not created--that which is--is eternal, so
the predication of eternity is involved in the clause before us taken
as a whole. He who thus "was in the beginning," who, as we afterwards
read, "was with God," and "was God," here bears the name of the "Word,"
Logos, which means both reason--[intelligence?] and word [expression?]
For justification of the interpolated words in brackets, I refer to
Dummelow's Commentary on the same passage: "Logos has two meanings in
Greek: (1) Reason or intelligence as it exists inwardly in the mind;
and (2) reason or intelligence as it is expressed outwardly in speech
and both these meanings are to be understood when Christ is called the
"Word of God." Commentary on John 1:1-4.]
In the Doctrine and Covenants this doctrine of the co-eternity of the
"Word" with God is reaffirmed, and also is expressed more explicitly.
"John," the Christ is represented as saying, "saw and bore record of
the fullness of my glory. * * * And he bore record saying, 'I saw his
glory that he was in the beginning before the world was. Therefore in
the beginning the Word was, for he was the Word, even the messenger of
salvation, the light and the Redeemer of the World'" (Doc. & Cov. Sec.
93:6-9).
_2. Extension of the Doctrine of Co-eternity:_ But not only is the
doctrine of the co-eternity of the Christ with God the Father affirmed
in this revelation, but that co-eternity is extended to the spirits
(Intelligences--of which more later) of men. "Verily I say unto you,"
the Christ is represented as saying, "I was in the beginning with
the Father, and am the first born. * * * Ye, [addressing the brethren
present when the revelation was given]--Ye were also in the beginning
with the Father; that which is spirit [that is, that part of you which
is spirit--i. e., Intelligence--that was in the beginning with God],
even the spirit of truth."
_3. Extension of the Doctrine of Co-Eternity to all
Intelligences:_ In a subsequent verse this doctrine of co-eternity
is extended to the whole race of men; "man [the race] was also in
the beginning with God." And that statement is immediately followed
with this: "Intelligence, or the light of truth [that which perceives
truth], was not created or made, neither indeed can be" (Doc. & Cov.
Sec. 93:29). Let us recapitulate: The co-eternity of the Christ and
God the Father "in the beginning before the world was," is affirmed.
Then the like co-eternity of the spirits of the men present when the
revelation was given is affirmed. After which the like co-eternity
of "Man"--used in the generic sense, meaning the race, is affirmed;
followed by the declaration that "Intelligence, or the light of truth,
was not created or made, neither indeed can be," then of course, it
follows that Intelligences are eternal, self-existing things.
It may be urged, however, that the word "Intelligence" in the
revelation quoted above is used in the singular, not in the plural
form. And hence may refer to "Intelligence" in general, as being
uncreated and unbeatable, and not to the eternity of individual
Intelligences. But the passage immediately preceding the declaration
"Man also was in the beginning with God," stands as an explanation
of that declaration. The word Intelligence in the passage quoted is
governed as to its meaning by "Man" in the sentence--"Man was also in
the beginning with God:" and now, "Intelligence," [the intelligent
entity in man, in the race--and surely the Intelligence in each man
is a complete and separate entity] "was not created or made, neither
indeed can be." In other words, these Intelligences are as eternal as
God is, or as the Christ is, or the Holy Spirit. This becomes more
apparent when we learn in a subsequent verse of the revelation that
"man is spirit" (verse 33). That is, in the inner fact of him, in the
power and glory of him, man is not so many pounds avoirdupois of bone,
muscle, lime, phosphate, water and the like; but in the great fact of
him he is spirit--spirit substance and Intelligence.[A] And so far as
human or revealed knowledge can aid one in forming a conclusion, there
is no "Intelligence" existing separate and apart from persons, from
intelligent entities, from individuals. Either it exists as persons, or
as preceding from them, as a power or force, but never separated from
them, any more than a ray of light is separated from the luminous body
whence it proceeds. So that if any affirm a "universal Intelligence,"
or "Cosmic Mind," or "Over Soul," in the universe, it is an influence,
a power proceeding either from an individual Intelligence or from
harmonized individual Intelligences, a mind atmosphere proceeding from
them--a projection of their mind power into the universe, as the sun
and all suns, project light and warmth into the universe.[B]
[Footnote A: "That is the more real part of a man in which his
characteristics and his qualities are. All the facts and phenomena of
life confirm the doctrine that the soul is the real man. What makes the
quality of a man? What gives him character as good or bad, small or
great, lovable or detestable? Do these qualities pertain to the body?
Every one knows that they do not. But they are qualities of the mind.
Then the real man is not the body, but the living soul" (Samuel M.
Warren, "World's Parliament of Religions," Vol. I, p. 480).]
[Footnote B: "Mormon Doctrine of Deity," p. 166-169, where the subject
is discussed at some length under the title, "Of God, the Spirit of the
Gods."]
_4. Proof of the Co-eternity of all Intelligences:_ In further
evidence of the eternal existence of individual Intelligences I quote
from the Book of Abraham:
"If two things exist and there be one above the other, there shall
be greater things above them. * * * If there be two spirits,
and one shall be more intelligent than the other, yet these two
spirits, notwithstanding one is more intelligent than the other,
have no beginning; they existed before, they shall have no end,
they shall exist after, for they are gnolaum, or eternal" (Book of
Abraham, Chs. 3, 16, 18).
To this may be added the teaching of the Prophet Joseph Smith who, in
the closing days of his earthly ministry, dwelt much upon this subject
and treated it with great emphasis. At the conference of the Church at
Nauvoo in April, 1844, in a sermon, he said.
"The soul--the mind of man--the immortal spirit--where did it come
from? All learned men and doctors of divinity say that God created
it in the beginning, but it is not so; the very idea lessens man
in my estimation. I do not believe the doctrine. I know better.
Hear it, all ye ends of the world, for God has told me so, if you
don't believe me, it will not make the truth without effect We say
that God himself is a self-existent being. Who told you so? It is
correct enough, but how did it get into your head? Who told you
that man did not exists in like manner, upon the same principles?
Man does exist upon the same principles. * * * The mind or the
intelligence which man possess is co-equal, [co-eternal][A] with
God himself. I know my testimony is true. * * * I am dwelling on
the immorality of the spirit of man. Is it logical to say that the
intelligence of spirits is immortal, and yet that it (i. e., the
intelligence) had a beginning? The intelligence of spirits had no
beginning, neither will it have an end. That is good logic. That
which has a beginning may have an end. There never was a time when
there were no spirits, for they are co-equal [co-eternal] with our
Father in heaven. * * * Intelligence is eternal and exists upon a
self-existent principle. It is a spirit from age to age and there
is no creation about it. * * * The first principles of a man are
self-existent with God."[B]
[Footnote A: The Prophet could not have intended to teach that the
intelligence in man was "co-equal with God," except as to being
co-equal in eternity with God, since the Book of Abraham teaches that
God is more intelligent than all other intelligences (Ch. iii:19), and
the Prophet himself taught the same truth. Hence the insertion of the
word above in brackets. It must be remembered that the report of this
discourse was not stenographic and this was doubtless a verbal error,
due to imperfect reporting.]
[Footnote B: King Follett Sermon, April, 1844, "Improvement Era," Vol.
XII, Jan. 1909. Also "Journal of Discourses," Vol. VI.]
_5. Words used Interchangeably:_ Here it is necessary to repeat
with some additions, what was said in Year Book II, on the use of words
interchangeably: It is often the case that misconceptions arise through
a careless use of words, and through using words interchangeably,
without regard to shades of differences that attach to them; and this
in the scriptures as in other writings. Indeed, this fault is more
frequent in the scriptures perhaps than in any other writings for
the reason that, for the most part, they are composed by men who did
not aim at scientific exactness in the use of words. They were not
in most cases equal to such precision in the use of language, in the
first place; and in the second, they depended more upon the general
tenor of what they wrote for making truth apparent than upon technical
precision in a choice of words; ideas, not niceness of expression,
was the burden of their souls; thought, not its dress. Hence, in
scripture, and I might say especially in modern scripture, a lack
of careful or precise choice of words, a large dependence upon the
general tenor of what is written to convey the truth, a wide range in
using words interchangeably that are not always exact equivalents,
are characteristics. Thus the expression, "Kingdom of God," "Kingdom
of Heaven," "the Whole Family in Heaven," "the Church of Christ,"
"the Church of God," are often used interchangeably for the Church of
Christ when they are not always equivalents; so, too, are used the
terms "Spirit of God," and "Holy Ghost;" "Spirit of Christ," and "the
Holy Ghost;" "Spirit," and "Soul;" "intelligences," and "spirits," and
"angels." I mention this in passing, because I believe many of the
differences of opinion and much of the confusion of ideas that exist
arise out of our not recognizing, or our not remembering these facts.
Hereafter let the student be on his guard in relation to the use of the
words "intelligences," "spirits," "soul," "mind," etc.; and he will
find his way out of many a difficulty.
Let the closing part of the quotation from the Prophet's discourse
above be considered in the light of the suggestions made here
respecting the use of words interchangeably. It is observed that he
uses the words "Intelligence" and "spirit" interchangeably--one for
the other; and yet we can discern that it is the "intelligence of
spirits," not "spirits" entire (see next subdivision) that is the
subject of his thought. It is the "Intelligence of Spirits" that
he declares uncreated and uncreatable--eternal as God is. The same
interchangeable use of the terms is to be observed in the Book of
Abraham (Ch. iii:16-28) and in other scriptures.
LESSON III.
(Scripture Reading Exercise.)
INTELLIGENCES AND SPIRITS.
ANALYSIS.
I. The Differences Between Uncreated Intelligences and Spirits.
II. Men and Jesus of the Same Order of Intelligences.
III. Jesus but the First Born of Many Brethren.
REFERENCES.
Improvement Era, Art. "Immortality," April, 1907.
Seventy's Second Year Book, Lessons i and ii.
Book of Abraham, Ch. iii; "King Follett Sermon," Improvement Era, Jan.,
1909.
Doc. & Cov., Sec. 93.
"Joseph Smith's Doctrines Vindicated," Improvement Era, March and
April, 1910.
_SPECIAL TEXT: "Go to my brethren, and say unto them, I ascend unto my
Father, and to your Father; to my God and your God." (Jesus Christ: St.
John xx:19.)_
DISCUSSION.
_1. Uncreated "Intelligences" and "Spirits":_ In the Book of
Mormon we have the revelation which gives the most light upon the
spiritexistence of Jesus, and, through his spirit-existence, light upon
the spiritexistence of all men. The light is given in that complete
revelation of the pre-existent, personal spirit of Jesus Christ, made
to the brother of Jared, ages before the spirit of Jesus tabernacled in
the flesh. The essential part of the passage follows:
"Behold, I am he who was prepared from the foundation of the world
to redeem my people. Behold, I am Jesus Christ And never have
I showed myself to man whom I have created, for never has man
believed in me as thou hast. Seest thou that ye are created after
mine own image? Yea, even all men were created in the beginning
after mine own image. Behold this body which ye now behold, is the
body of my spirit, and man have I created after the body of my
spirit; and even as I appear unto thee to be in the spirit, will I
appear unto my people in the flesh."[A]
[Footnote A: Ether, Ch. iii:14-16.]
What do we learn from all this? First, let it be re-called that
according to the express word of God "intelligences" are not created,
neither indeed can they be. Now, with the above revelation from the
Book of Mormon concerning the spirit-body of Jesus, before us, we
are face to face with a something that was begotten, and in that
sense a "creation," a spirit, the "first born of many brethren;" the
"beginning of the creations of God." The spirit is in human form--for
we are told that as Christ's spirit-body looked to Jared's brother, so
would the Christ look to men when he came among them in the flesh; the
body of flesh conforming to the appearance of the spirit, the earthly
to the heavenly. "This body which ye now behold is the body of my
spirit"--the house, the tenement of that uncreated intelligence which
had been begotten of the Father a spirit, as later that spirit-body
with the intelligent, uncreated entity inhabiting it, will be begotten
a man. "This body which you now behold is the body of my spirit,"
or spirit-body. There can be no doubt but what here "spirit" as in
the Book of Abraham, and in the passages quoted from the Prophet's
King Follet's Sermon, is used interchangeably with "intelligence,"
and refers to the uncreated entity; as if the passage stood: "This
is the body inhabited by an intelligence." The intelligent entity
inhabiting a spirit-body make up the spiritual personage. It is
this spirit life we have so often thought about, and sang about. In
this state of existence occurred the spirit's "primevil childhood;"
here spirits were "nurtured" near the side of the heavenly Father,
in his "high and glorious place;" thence spirits were sent to earth
to unite spirit-elements with earth-elements--in some way essential
to a fullness of glory and happiness. "Man is Spirit. The elements
are eternal, and Spirit and Element inseparably connected receive a
fullness of joy; and when separated man cannot receive a fullness of
joy. The elements are the tabernacle of God; Yea, man is the tabernacle
of God even temples."[A] Hence spirits are sent to earth, to take on
its elements, and to learn the lessons earth-life has to teach. The
half awakened recollections of the human mind may be chiefly engaged
with scenes, incidents and impressions of that former spirit life; but
that does not argue the non-existence of the uncreated intelligences
who preceded the begotten spiritual personages as so plainly set forth
in the revelations of God.
[Footnote A: Doc. & Cov. Sec. 93:32-35.]
The difference, then, between "spirits" and "intelligences," as here
used, is this: Spirits are uncreated intelligences inhabiting spiritual
bodies; while "intelligences," pure and simple, are intelligent
entities, but unembodied in either spirit bodies or bodies of flesh
and bone. They are uncreated, self-existent entities; but let it be
observed, in passing, that nothing is here said in relation to the
form of these intelligent entities, nor anything as to their mode of
existence. Indeed, so far as I know, nothing has been revealed in
relation to their form or mode of existence; nothing beyond the fact
of existence, their eternity and the qualities necessary to them as
Intelligences.
_2. Jesus and Men of the same Order of Intelligences:_ The
scriptures teach that Jesus Christ and men are of the same order of
beings; that men are of the same race with Jesus, of the same nature
and essence; that he is indeed our elder brother. "For it became
him, for whom are all things and by whom are all things, in bringing
many sons unto glory, to make the captain of their salvation perfect
through suffering. _For both he that sanctifieth and they who are
sanctified are all of one:_ [i. e., essence or nature; or, regarding
men's spirits, of one Father] for which cause he is not ashamed to
call them brethren."[A] Hence, though the Christ is more perfect in
righteousness, and more highly developed in intellectual and spiritual
powers than men, yet these differences are of degree, not of kind; so
that what is revealed concerning Jesus, the Christ, may be of infinite
helpfulness in throwing light upon the nature of man and the several
estates he has occupied and will occupy hereafter. The coeternity of
Jesus Christ with God, the Father, and the extension of the principle
of co-eternity of the Intelligences in men with Jesus Christ and God
has been already pointed out.[B]
[Footnote A: Heb. ii:10, 11.]
[Footnote B: Lesson II, this treatise.]
Again at the resurrection of the Christ, according to the testimony
of St. John, the Master said to Mary of Magdala: "Go to my brethren
[the apostles] and say unto them, I ascend unto my Father, and your
Father, and to my God, and your God" (St. John 20:17). Hence we have
Jesus and the apostles with the same Father, the same God, and the
fact of brotherhood proclaimed. If such relation exists between Jesus
and the apostles, then it exists between Jesus and all men, since
the apostles were men of like nature with other men. In his great
discourse in Mars Hill, Paul not only declares that God "hath made of
one blood all nations of men"--but he also quoted with approval the
Greek poet Aratus, where the latter says: "For we are also his (God's)
offspring;" and to this the apostle adds: "For as much, then, as we
are the offspring of God [hence of the same race and nature], we ought
not to think that the Godhead is like unto gold, or silver, or stone,
graven by art after man's device."[A] Our own nature, one might add,
in continuation of the apostle's reasoning, should teach those who
recognize men as the offspring of God, better than to think of the
Godhead as of gold, or silver, or stone, graven by art after man's
device, since the nature of the offspring partakes of the nature of the
parent; and our own nature teaches us that men are not as stocks and
stones, though the latter be graven by art after the devices of men.
[Footnote A: Acts xvii:26-30.]
Paul might also have quoted the great Hebrew poet: "God standeth in the
congregation of the mighty; he judgeth among the Gods. * * * * I have
said ye are Gods; and all of you are children of the Most High."[A]
[Footnote A: Psalms lxxxii:1, 6, 7.]