passage c. f. Jamieson--Fausset-Brown with the International Revision
Commentary on the passage. Dummelow's Commentary, however, says: "Our
Lord poetically compares Satan's discomfiture at the successful mission
of the Seventy, to his original fall from heaven." He also regards John
viii:44, as referring to the same event.]
[Footnote B: St. John viii:44.]
In the Book of Revelation, however, and also in Jude, this "war in
heaven" is more minutely described. In the former it is said:
"And there was a war in heaven; Michael and his angels fought
against the dragon; and the dragon fought and his angels, and
prevailed not; neither was their place found any more in heaven.
And the great dragon was cast out, that old serpent, called the
Devil, and Satan, which deceiveth the whole world; he was cast out
into the earth, and his angels were cast out with him. And I heard
a loud voice saying in heaven, Now is come salvation, and strength,
and the kingdom of our God, and the power of his Christ; for the
accuser of our brethren is cast down, which accused them before our
God day and night. And they overcame him by the blood of the Lamb,
and by the word of their testimony; and they loved not their lives
unto the death. Therefore rejoice, ye heavens, and ye that dwell in
them. Woe to the inhabiters of the earth and of the sea! for the
devil is come down unto you, having great wrath, because he knoweth
that he hath but a short time."[A]
[Footnote A: Rev. xii:7-12.]
And this from Jude: "And the angels which kept not their first estate,
but left their own habitation, he hath reserved in everlasting chains
under darkness unto the judgment of the great day" (Jude 6). Peter also
alludes to this event when he says: "God spared not the angels that
sinned, but cast them down to hell, and delivered them into chains of
darkness, to be reserved unto judgment" (II Peter ii:4).[A]
[Footnote A: It is upon these declarations of Scripture that Milton has
based his gorgeous epic, "Paradise Lost."]
_2. Modern Scriptures on the War in Heaven:_ These are the
scripture passages which I said in a vague way represent both the
pre-earth existence of Intelligences, and a state of strife, struggle,
rebellion, war; attended with the loss of "first estate," and place
in heaven, being thrust out into outer darkness. But what the point
of controversy, the cause of difference upon which the "war" was
based--all this we are left in ignorance of in these scriptures;
and even in those other scriptures yet to be quoted, the brevity is
painful, and yet they shed great light upon conditions that one feels
must have existed in heaven, from the passages of Hebrew scripture
massed above. In the Doctrine and Covenants occurs the following
passage:
"Behold, the Devil was before Adam [speaking of Adam in the Garden
of Eden, and of his temptation], for he rebelled against me, saying
give me thine honor, which is my power; also a third part of the
hosts of heaven turned he away from me because of their agency;
and they were thrust down and became the Devil and his angels. And
behold there is a place prepared for them from the beginning, which
place is hell."[A]
[Footnote A: Doc. & Cov., Sec. 29:36-38.]
Again, in the revelation called the "Vision," or "Vision of the Three
Glories," the Prophet says:
"And this we saw also, and bear record, that an angel of God who
was in authority in the presence of God, who rebelled against the
Only Begotten Son, whom the Father loved, and who was in the bosom
of the Father--was thrust down from the presence of God and the
Son. And was called Perdition, for the heavens wept over him--he
was Lucifer, a son of the morning. And we beheld and lo, he is
fallen! is fallen! even a son of the morning. And while we were
yet in the Spirit, the Lord commanded us that we should write the
vision, for we beheld Satan, that old serpent--even the Devil--who
rebelled against God, and sought to take the kingdom of our God,
and his Christ."[A]
[Footnote A: Doc. & Cov., Sec. 76:25-38.]
The Book of Abraham, after representing God's purpose to create an
earth in order that the Intelligences in the midst of whom he dwelt
might have earth-existence, and be put in the way of eternal progress
(Ch. iii:24, 26), then asks: "Whom shall I send? And one answered like
unto the Son of Man: Here am I, send me. And another answered and said:
Here am I, send me. And the Lord said: I will send the first. And the
second was angry, and kept not his first estate; and, at that day, many
followed after him" (Book of Abraham, Ch. iii:27-28).
Again in the Book of Moses (Pearl of Great Price), after detailing an
experience which Moses had with Satan, the Lord said to him:
"That Satan, whom thou hast commanded in the name of mine Only
Begotten, is the same which was from the beginning, and he came
before me, saying: Behold, here am I, send me, I will be thy son,
and I will redeem all mankind, that one soul shall not be lost, and
surely I will do it; wherefore give me thine honor. But, behold, my
beloved Son, which was my Beloved and Chosen from the beginning,
said unto me, Father, thy will be done, and the glory be thine
forever. Wherefore, because that Satan rebelled against me, and
sought to destroy the agency of man, which I, the Lord God, had
given him, and also that I should give unto him mine own power; by
the power of mine Only Begotten, I caused that he should be cast
down; and he became Satan, yea, even the Devil, the father of all
lies, to deceive and to blind men, and to lead them captive at his
will, even as many as would not hearken unto my voice."[A]
[Footnote A: Book of Moses iv:1-4.]
This last passage from the Book of Abraham discloses the important
truth that this war in heaven was connected with a controversy
concerning the redemption of man from conditions in which, apparently,
the contemplated earth-life would involve him. The controversy
concerned also the choice of One to perform this work of redemption.
Two offered themselves, but the terms of one involved at least the
sacrifice of two mighty principles; one, the agency of man; the other,
the honor and glory of God. "Here am I, Father, send me," said the
Christ. Then Lucifer--the Light Bearer, and "one in authority in the
presence of God"--said: "Behold, here am I, send me, I will be thy
Son, and I will redeem all mankind, that one soul shall not be lost,
and surely I will do it; wherefore give me thine honor." But the first
spake again, saying,[A] "Father, thy will be done, and the glory be
thine forever." Whereupon the election fell upon the Christ, and
Lucifer rebelled.
[Footnote A: I am presenting the order of events here as they may be
implied from the two accounts here presented, one from the Book of
Abraham, the other from the Book of Moses. The former is a very brief
statement, the latter, more elaborate.]
LESSON VI.
(Scripture Reading Exercise.)
THE BATTLE FOR MAN'S MORAL FREEDOM IN MAN'S EARTH-LIFE.
ANALYSIS.
I. Free Agency of Intelligences.
1. The moral freedom of Intelligences did not begin with earth-life.
2. Freedom, an inherent quality of Intelligences.
3. Freedom follows them through all estates, and in all spheres in
which they are placed by God.
II. Transfer of the Honor and Glory of God Demanded.
1. The spirit of Lucifer.
2. The spirit of Christ.
REFERENCES.
Pearl of Great Price, Book of Moses, Chs. i-iv.
Doc. & Cov., Sec. 29:36-38.
Seventy's Course in Theology, Year Book II, Lesson iv.
Book of Mormon, Alma xxix:4; II Nephi ii:27.
New Witnesses for God, Vol. III, pp. 207-214.
_SPECIAL TEXT: "All truth is independent in that sphere in which God
has placed it, to act for itself, as all Intelligence also. Otherwise
there is no existence." (Doc. & Cov., Sec. 93.)_
DISCUSSION.
_1. Of the Nature of Moral Freedom:_ The controversy in the
heavenly council between Christ and Lucifer, gives emphasis to the
importance of man's agency--his freedom to will and to do as he shall
elect. The choice of the Christ as the Redeemer of the world cannot
be regarded as being connected with any event by which the agency or
moral freedom of Intelligences was then created. It was the maintenance
of that which already existed rather than the creation of any new
thing which was involved. Indeed the moral freedom of Intelligences
is something which is as eternal as they are. Freedom is an attribute
of Intelligences and may not be taken from them without robbing them
of all joy and glory and dignity of existence. "Intelligence, or the
light of truth, was not created or made, neither indeed can be. All
truth is independent in that sphere in which God has placed it, to act
for itself, as all Intelligence also, otherwise there is no existence.
Behold, here is the agency of man and here is the condemnation of man,
because that which was from the beginning is plainly manifest unto
them, and they receive not the light. And every man who receiveth not
the light is under condemnation, for man is spirit."[A]
[Footnote A: Doc. & Cov., Sec. 93:30-33.]
Whenever God, therefore, speaks of the agency or moral freedom
of man,[A] reference is had to the spirit or Intelligence which
constitutes the real man, "for man is spirit," that is, mind,
Intelligence is the real fact of him. All truth and all Intelligences
are independent in that sphere in which God has placed them, to act
for themselves, otherwise there is no existence (see above quotation).
That is to say, there is no existence where this fact of the freedom of
truth and of Intelligences does not obtain. Freedom of man, then, means
freedom of the Intelligence which is the chief fact of man; freedom in
all estates through which he shall be called to pass, in all spheres in
which God shall place him to act, the quality of freedom never leaves
him. In obedience or in rebellion against God, it is his freedom that
keeps him in either condition, and ministers to his joy or his misery
respectively.
[Footnote A: It will be observed that these terms are used
interchangeably.]
"I know," says the Nephite Prophet Alma, "that he [God] granteth unto
men according to their desire, whether it be unto death or unto life;
yea, I know that he alloteth unto men, according to their wills;
whether they be unto salvation or unto destruction" (xxix:4).
The second Nephi says: "The Lord God gave unto man that he should act
for himself. Men are free according to the flesh; and all things are
given them which are expedient unto man. And they are free to choose
liberty and eternal life, through the great mediation of all men, or
to choose captivity and death, according to the captivity and power of
the devil; for he seeketh that all men might be miserable like unto
himself."[A] Upon these principles it is manifest that God designed
that freedom should follow Intelligences into their earth-life.
[Footnote A: II Nephi ii:27.]
_2. Moral Freedom to Follow Man in all Estates:_ When the
earthlife was proposed, Intelligences were about to exercise that
freedom in a new sphere of existence; in a new environment, under new,
and to them, doubtless, strange conditions. The plan Lucifer proposed
involved the destruction of his freedom. "Satan rebelled against
me, and sought to destroy the agency of man," says the Lord. "Here
am I," said Lucifer, "send me. I will be thy son, and I will redeem
all mankind that not one soul shall be lost."[A] Under this plan,
Intelligences were to have an earth-life in which there would be no
losses; a world where there was nothing adventurous and dangerous, a
"game" in which there are no real stakes; all that was "hazarded" would
be given back. All must be saved; and no price is to be paid in the
work of salvation. The last word is to be sweet. All is to be "yes,"
"yes" in the universe.[B] The fact of "no" was nowhere to stand at the
core of things. There could be no seriousness attributed to life under
such a plan, since there were to be no insuperable "noes" and "losses;"
no genuine sacrifices anywhere; nothing permanently drastic and bitter
to remain at the bottom of the cup. "I will redeem all mankind, that
not one soul shall be lost," said Lucifer; "and surely I will do
it." Man was to have nothing to do in the achievement, all was to be
done for him. He was to be passive, merely. Not a thing to act, but
something to be acted upon. Such only could be the outcome of a world
where all mankind would be saved, "that not one soul should be lost."
It would be an utterly meaningless world. Without heroism; listless
indifference would claim it. Passage through such an estate would add
nothing to Intelligences. And yet, beyond question, there were natures
among the Intelligences of heaven that longed for such a scheme of
things, so much they dreaded danger, adventure and the stress of life
that comes from individual struggle and individual responsibility.
"Give us ease, let us have things done for us without our concern and
the pain of striving," is their cry. And a third part of the hosts of
heaven Lucifer turned away from the Lord in that day, because they made
this election, and they became the devil and his angels (Doc. & Cov.,
Sec. xxix).
[Footnote A: Book of Moses, Ch. iv:4.]
[Footnote B: The expressions here used are a paraphrase of a passage
in a lecture of the late Prof. Wm. James, on "Pragmatism" (page 295),
on the thought, "May not the notion of a world already saved in toto
anyhow, be too saccharine to stand."]
_3. The Thoughts of a Modern Philosopher:_ Mr. Wm. James, in his
"Pragmatism," has a very wonderful passage bearing upon the whole
thought here dwelt upon; and it is so pregnant with suggestion relative
to our theme, so supported by philosophical thought and analysis of
human nature, both strong and weak, that one marvels at the idea and
thought in it which so parallels our own doctrines advanced in the Book
of Moses--the doctrines above considered and given to the Church, in
large part, in the very first years of her existence.[A] The following
is the passage from Mr. James:
[Footnote A: For full account of the Book of Moses, see Seventy's
Year Book. No. I, Lessons v and vi. It was published in full by F. D.
Richards in the Pearl of Great Price, 1851, Liverpool, England.]
"Suppose that the world's Author put the case to you before
creation, saying: 'I am going to make a world not certain to be
saved, a world the perfection of which shall be conditional merely,
the condition being that each several agent does its own "level
best." I offer you the chance of taking part in such a world.
Its safety, you see, is unwarranted. It is a real adventure,
with real danger, yet it may win through. It is a social scheme
of co-operative work genuinely to be done. Will you join the
procession? Will you trust yourself and trust the other agents
enough to face the risk?
"Should you, in all seriousness, if participation in such a
world were proposed to you, feel bound to reject it as not safe
enough? Would you say that, rather than be part and parcel of so
fundamentally pluralistic and irrational a universe, you preferred
to relapse into the slumber of nonentity from which you had been
momentarily aroused by the tempter's voice?[A]
[Footnote A: Of course this proposition of relapsing into "nonentity"
is no part of the "Mormon" scheme of thought, since the actual
proposition of our revelations was made to Intelligences alike
uncreated and uncreatable, and alike indestructible; so that while
in the exercise of their freedom these Intelligences might decline
participation in the scheme of things proposed, they could not sink
back into nonentities.]
"Of course, if you are normally constituted, you would do nothing
of the sort. There is a healthy-minded buoyancy in most of us which
such a universe would exactly fit. We would therefore accept the
offer--'Top! and schlag auf schlag!" It would be just like the
world we practically live in; and loyalty to our old nurse Nature
would forbid us to say no. The world proposed would seem 'rational'
to us in the most living way.
"Most of us, I say, would therefore welcome the proposition and add
our fiat to the fiat of the creator. Yet perhaps some would not;
for there are morbid minds in every human collection, and to them
the prospect of a universe with only a fighting chance of safety
would probably make no appeal. There are moments of discouragement
in us all, when we are sick of self and tired of vainly striving.
Our own life breaks down, and we fall into the attitude of the
prodigal son. We mistrust the chances of things. We want a universe
where we can just give up, fall on our father's neck, and be
absorbed into the absolute life as a drop of water melts into the
river or the sea.
"The peace and rest, the security desiderated at such moments
is security against the bewildering accidents of so much finite
experience. Nirvana means safety from this everlasting round of
adventures of which the world of sense consists. The Hindo and
the Buddhist, for this is essentially their attitude, are simply
afraid, afraid of more experience, afraid of life!
"And to men of this complexion, religious monism comes with its
consoling words: 'All is needed and essential--even you and your
sick soul and heart. All are one with God, and with God all is
well. The everlasting arms are beneath, whether in the world of
finite appearance you seem to fail or to succeed.' There can be
no doubt that when men are reduced to their last sick extremity,
absolutism is the only saving scheme. Pluralistic moralism simply
makes their teeth chatter, it refrigerates the very heart within
their breast. * * *
"I find myself willing to take the universe to be really dangerous
and adventurous, without therefore backing out and crying, no play.
I am willing to think that the prodigal son attitude, open to us
as it is in many vicissitudes, is not the right and final attitude
towards the whole of life. I am willing that there should be real
losses and real losers, and no total preservation of all that is. I
can believe in the ideal as an ultimate, not as an origin, and as
an extract, not the whole. When the cup is poured off, the dregs
are left behind forever, but the possibility of what is poured off
is sweet enough to accept.
"As a matter of fact, countless human imaginations live in this
moralistic and epic kind of a universe, and find its disseminated
and strung along successes sufficient for their rational needs.
There is a finely translated epigram in the Greek anthology which
admirably expresses this state of mind, this acceptance of loss as
unatoned for, even though the lost element might be one's self:
"A shipwrecked sailor, buried on this coast,
Bids you set sail.
Full many a gallant bark, when we were lost,
Weathered the gale."
"It is, then, perfectly possible to accept sincerely a drastic kind
of a universe from which the element of 'seriousness' is not to be
expelled. Whoso does so is, it seems to me, a genuine pragmatist.
He is willing to live on a scheme of uncertified possibilities
which he trusts; willing to pay with his own person, if need be,
for the realization of the ideals which he frames."[A]
[Footnote A: "Pragmatism" (1908), Wm. James, pp. 290-297.]
4. The Startling Parallel Between the Reflections of the Philosopher
and the Doctrines of the Book of Moses: Such the voice of a modern,
and, without disparagement of others, I think I may venture to say,
our greatest American, philosopher. In this statement, as I said
in introducing it, Professor James puts the case of the proposed
earth-existence of man, as set forth in the early revelations to
the Church, in a way that is startling. The proposition put to
Intelligences before the earth was made, in each case; an earth-life
full of adventure and danger, safety not guaranteed,[A] in each case;
the counter plan proposed that would guarantee safety rejected; and
yet the existence of some "morbid minds" among the spirits--found "in
every human collection," to whom "the prospect of a universe with only
a fighting chance" made no appeal, and accordingly their rejection
of it, and their rebellion. But, thank God, the Christ in that great
council prevailed, as also he prevailed in the war of the Rebellion
in Heaven, which followed upon that Council's decision. The Christ's
spirit stood for the freedom of man in that great controversy. He stood
for a serious earth-life for Intelligences, in which though there would
be some losses, many losses, in fact, yet also there would be much
gain and glory. Gain, however, that could not be obtained but through
great strivings; the exercise of all the great virtues, of trust and
patience, endurance and courage, wisdom and temperance, together with
faith and hope and charity. Thank God, I say, that Jesus the Christ,
in the pre-existence, stood for all those things which make earth-life
worth while and existence itself endurable--for the moral freedom of
man.
[Footnote A: "We will go down, for there is space there, and we will
take of these materials, and we will make an earth whereon these
[Intelligences] may dwell; and we will prove them herewith, to see if
they will do all things whatsoever the Lord their God shall command
them; and they who keep their first estate shall be added upon; and
they who keep not their first estate shall not have glory in the same
kingdom with those who keep their first estate; and they who keep their
second estate shall have glory added upon their heads for ever and
ever" (Book of Abraham, Ch. iii:24-26).]
_5. The Spirit of Lucifer:_ In the closing paragraph of Lesson V
it is stated that two mighty principles were involved in the plan of
earth-life for Intelligences. One the agency of man; the other, the
honor and glory of God. The first has been considered; the second must
now receive attention:
"I will redeem all mankind that one soul shall not be lost; and surely
I will do it; _wherefore give me thine honor_." To this the Christ
is said to have replied: "Father, thy will be done, and the glory be
thine forever" (Book of Moses, Ch. iv:1, 2). These two propositions
represent the spirit of the two characters here in contention. The
one, self-seeking, vainglorious, selfish--willing that the agency
of man shall be destroyed if only he may be exalted. Willing that
Intelligences shall be bereft of freedom--if only he can be Lord.
"And surely I will do it," self sufficiency. "Wherefore give me thine
honor!" With which would go also the power of God and the glory! (See
Book of Moses, Ch. iv:3.) Hence this scheme of Lucifer's contemplated
not only the despoliation of man, but the dishonoring of God. Truly the
ambition of Lucifer was boundless, as his selfishness was fathomless.
Well might the poet make lord Wolsey say:
"I charge thee, fling away ambition;
By this sin fell the angels."[A]
[Footnote A: King Henry VIII.]