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-The Project Gutenberg EBook of The Seventy's Course in Theology (Second
-Year), by B. H. Roberts
-
-This eBook is for the use of anyone anywhere in the United States and most
-other parts of the world at no cost and with almost no restrictions
-whatsoever.  You may copy it, give it away or re-use it under the terms of
-the Project Gutenberg License included with this eBook or online at
-www.gutenberg.org.  If you are not located in the United States, you'll have
-to check the laws of the country where you are located before using this ebook.
-
-Title: The Seventy's Course in Theology (Second Year)
-       Outline History of the Dispensations of the Gospel
-
-Author: B. H. Roberts
-
-Release Date: October 13, 2019 [EBook #60490]
-
-Language: English
-
-Character set encoding: ASCII
-
-*** START OF THIS PROJECT GUTENBERG EBOOK SEVENTY'S COURSE--THEOLOGY (2ND YEAR) ***
-
-
-
-
-Produced by the Mormon Texts Project
-(https://mormontextsproject.org/), with thanks to Rachel
-Helps and BYU Transcribe
-
-
-
-
-
-
-The Seventy's Course in Theology
-
-SECOND YEAR
-
-Outline History of the Dispensations of the Gospel
-
-Compiled and Edited by
-
-B. H. ROBERTS
-
-Of the First Council of the Seventy
-
-"The things of God are of deep import; and time and experience, and
-careful and ponderous and solemn thoughts can only find them
-out."--Joseph Smith.
-
-Salt Lake City
-
-1908
-
-
-
-SEVENTY'S YEAR BOOK NO. II
-
-
-
-INTRODUCTION.
-
-The Seventy's Year Book No. II is a series of forty-four lessons on
-"The Outline History of the Dispensations of the Gospel." As our
-Year Book No. I was a rapid survey of the whole body of scriptures
-recognized by the Church, so the present Year Book is a like rapid,
-general survey of the principle dispensations of the Gospel given to
-men upon this earth. As the survey of the scripture books was made for
-the purpose of forming a general idea of the books as a body of sacred
-literature, and that some idea might be learned of their essential
-unity; so this present outline survey of the chief dispensations of
-the Gospel is intended to give some general views of the Gospel not
-otherwise obtainable, and to fix in the mind of the student the idea of
-essential unity in the Gospel in all dispensations: Establishing the
-idea that there is but one Gospel; and that, the "everlasting gospel;"
-the same through all ages. That it was the plan devised in heaven
-before the foundations of the earth were laid, and will endure as a
-means of salvation so long as there are men to be saved.
-
-_The Treatment of the Theme:_ The treatment of the theme is
-substantially the same as in Year Book No. I. That is to say, an
-analysis of the subject of the lesson is given, in which the lesson
-is subdivided under those heads into which the subject naturally
-falls. For the information, of the student texts and books are cited
-accompanying usually each subdivision of the subject and these
-references in every case should be carefully read so far as the books
-cited can be obtained by the student; and as the books to which
-citations in the main are made, the four books recognized by the Church
-as Holy Scripture, each Seventy student should have these. Accompanying
-each lesson are a series of notes, sometimes detached, but often, in
-this Year Book, they constitute a brief continuous treatise upon the
-subject in hand, which should be amplified by wide reading and deep
-study on the part of the student. In all cases where no citation of
-authorities is given at the close or in the body of the note, they are
-written by the compiler and editor or are taken from his works.
-
-In this connection I would say a word in relation to the several
-les, sons which I have called "A Prelude to the History of the
-Dispensations." It may be thought that these lessons are difficult,
-and deal with matters not necessary to the main subject. Of course the
-author of this Year Book holds a different view or the lessons would
-not be presented. To him the principles there developed are fundamental
-and essential to a right understanding of the Dispensations of the
-Gospel; and should not be omitted because they invite attention to
-lines of thought somewhat unusual to us in the study of the Gospel.
-It is the existence of these principles in our Theology that makes
-"Mormonism" a religion and not a mere sect. They constitute an
-essential part of the message we have for the world; and the ministry
-of the Church should master these subjects, though thinking upon them
-is unusual and the mastery of such themes is slowly acquired. Let it
-be remembered that "The things of God are of deep import; and time and
-experience, and careful and ponderous and solemn thought can only find
-them out."
-
-SCRIPTURE READING AND SPECIAL TEXTS:
-
-Scripture Reading Exercises are to continue throughout the year, though
-Special Texts printed with each lesson are abandoned in this Year Book,
-as it is hoped that the advantage of collecting or noting special texts
-of the scripture, and striking passages from other choice literature,
-while reading, has been sufficiently demonstrated to now become a habit
-with those who read good books.
-
-PREPARATION OF LESSONS.
-
-In no case should it be regarded as a complete preparation of the
-lesson to merely glance over the analysis and read the notes. The
-lesson as constructed is merely to be regarded as an outline of
-the particular theme as the whole Year Book itself is to be looked
-upon as a mere outline tracing of the History of the Gospel in the
-successive ages through which it sweeps. The lessons indicate a method
-of treatment that may be followed; but original research by reading,
-consulting authorities, and thorough thinking should be employed in the
-preparation of the student; and the Year Book looked upon and used as
-merely a help and guide in this investigation.
-
-What is said in the Introduction of Year Book, No. I, in relation
-to Class Teachers, Manner of Lesson Treatment, Home Reading, the
-Preparation of Lessons, Opening Exercises and Prayer, should be
-considered standing instructions to the Seventies through the ensuing
-year in their class meetings. And it will be well to consider these
-topics in the Introduction of Year Book No. I before beginning the
-exercises outlined in this year's work, that the minds of the class may
-be refreshed in those matters and the exercises and preparation work be
-made to conform to these instructions.
-
-In addition to what is in the Introduction to Year Book No. I, we
-suggest that from observation of the class work during the past year,
-the Seventies have not reached the character of work that may be
-reasonably expected of them in treating topics of the lessons assigned
-to them. We have a right to expect that members of our quorums when
-assigned a lesson, or any part of it, will become such masters of the
-subject, at least of that part of it assigned to them, that they will
-be able to make an intelligent presentation of it, clear cut, with a
-beginning, a middle, and a conclusion to it; and something that will
-be an intelligent statement at least of the subject, instead of being
-through with an important topic by a two or three minute statement of
-it, of which half is apology or excuse. These topics certainly require
-a ten or fifteen or twenty minute exposition that shall be worth while.
-And while we would not be severe in our criticism of the past, or too
-demanding for the future, certainly it can reasonably be expected that
-Seventies will make some exertion that will give the results here
-alluded to. We want, in the first place, work; in the second place,
-work; in the third place, work; and then work; and more work; and
-better work. That program will spell success. There is no excellence
-without labor, and much of it.
-
-TEXT BOOKS AND AUTHORITIES.
-
-Relative to the text books. All of the books recommended in the
-Introduction of last year's course are available and necessary as
-authorities in this present year's course, and in addition to these
-works of reference, a good, General History will be of great service.
-That of P. V. N. Meyers, prepared for Colleges and High Schools, (Ginn
-& Company, Publishers, Boston) being perhaps the most desirable, price
-$1.50.
-
-In the Apostatic division of our treatise, Part V, numerous references
-are made to Ecclesiastical histories and works of a theological
-character, some of which would be difficult to obtain, such as
-"Mosheim's Institutes of Ecclesiastical History;" Neander's "History of
-the Christian Religion;" Schaff's "History of the Apostolic Church;"
-Mosheim's "History of Christianity in the First Three Centuries;"
-Hefele's "History of Christian Councils;" "Millman's History of
-Christianity in the First Three Centuries;" Lardner's "Works," and the
-like. But "The Students Ecclesiastical History," written by Dr. Philip
-Smith, author of the "Old Testament" and "New Testament Histories,"
-frequently quoted in Seventy's Year Book No. I, and in this, published
-by Harper Brothers in two volumes, (price $3.00), is within the reach
-of all; and on the whole is a very fine Compendium of Ecclesiastical
-History, quite dispassionate in tone, and generally trustworthy, and
-brings events down to the death of Luther, 1540.
-
-Also there is in print the "Ecclesiastical History" by Eusebius
-Pamphilus. Bishop of Caesarea, covering the first three Christian
-centuries. Eusebius is generally styled the "Father of Ecclesiastical
-History," and those who can obtain this authority are dealing with
-original sources of information. The work is translated from the Greek,
-and published and obtainable through any of our book stores. In this
-connection we urge our members to gradually obtain; but as soon as may
-be, these reference books, as no workman can get along without tools.
-
-_The Improvement Era:_ We call attention also to the Improvement
-Era, the Organ of the Seventies and of the Young Men's Mutual
-Improvement Associations, with its special Seventy's department, The
-Seventy's Council Table. This magazine affords the First Council
-opportunity to reach every quorum of Seventy once every month
-throughout the year--Twelve communications each year, of several
-pages of printed matter, bearing upon Seventies work;--suggestions
-in class work; dealing with questions of quorum administration; with
-questions of doctrine, and history, and exposition of the scriptures.
-How valuable an adjunct it has become in our work! We enjoin it upon
-our presidents that they see to it that all subjects in the Era of
-special interest to their several quorums be brought forth to said
-quorums by the Presidents, and read for the information of the quorum,
-that all may be benefited by the instruction. From reports made to
-the General Secretary, Elder J. G. Kimball, we learn that some two
-thousand Seventies take the Era, so that with each monthly issue of
-the Era we are in touch with that many individual Seventies. Many more
-of our members, however, should subscribe for this magazine, and the
-Presidents should urge members to subscribe for and read it as one of
-the best means of keeping in touch with the work of the Seventies.
-
-
-
-The Seventy's Course in Theology
-
-SECOND YEAR
-
-Outline History of the Dispensations of the Gospel
-
-
-
-PART I
-
-PRELUDE TO THE DISPENSATIONS
-
-
-
-LESSON I.
-
-(Scripture Reading Exercise.)
-
-INTELLIGENCES AND SPIRITS.
-
-ANALYSIS.
-
-I. Intelligences--Existence and Character of.
-
-II. Distinction Between "Intelligences" and "Spirits."
-
-REFERENCES.
-
-Pearl of Great Price ch. iii. St. John i:1-14 Compared with Doc. and
-Cov. sec. xciii 6-31. See the Prophet Joseph's "King Follett Sermon"
-Apl. 7, 1844, Mill. Star Vol. xxiii, pp. 245-280 and notes 1, 2, 3, 4,
-5, 6, 7.
-
-Book of Ether ch. iii:13-16, and the foregoing references of the
-lesson and notes 1, 7. Also Article in the "Improvement Era," April
-1907, on the "Immortality of Man."[A]
-
-[Footnote A: The following appears as a note preceding the article in
-question, from which article most of the notes in this and in lessons
-following in Part I are taken: "Elder Roberts submitted the following
-paper to the First Presidency and a number of the Twelve Apostles, none
-of whom found anything objectionable in it, or contrary to the revealed
-word of God, and therefore favor its publication.--Editors."]
-
-NOTES.
-
-_1. Intelligencies-Co-Eternal:_ "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, for they are gnolaum, or eternal." (Book of
-Abraham ch. 3, 16, 18.)
-
-_2. Intelligencies, Eternal, Self-existent:_ "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 exist in
-like manner, upon the same principles? Man does exist upon the same
-principles. * * * * * The mind or the intelligence which man possesses
-is co-equal, [co-eternal[A]], with God himself. I know my testimony is
-true."--Joseph Smith, (Mill. Star, Vol. XXIII, p. 262.)
-
-[Footnote A: It must be remembered that these sermons of the prophet
-were reported in long hand, and by several persons (See History of
-the Church, Vol. IV, p. 556-note); and hence verbal inaccuracies may
-exist, of which the above is doubtless one. The Prophet could not have
-meant to have taught 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
-intelligencies (ch. iii:19) and the Prophet himself, as will be seen
-in subsequent quotations, teaches the same truth. Hence the insertion
-of word above in brackets.]
-
-_3. The Nature of Intelligencies:_ There is in that complex
-thing we call man, an intelligent entity, uncreated, self existent,
-indestructible, He--for that entity is a person; because, as we shall
-see, he is possessed of powers that go with personality only, hence
-that entity is "he," not "it,"--he is eternal as God is; co-existent,
-in fact, with God; of the same kind of substance or essence with deity,
-though confessedly inferior in degree of intelligence and power to
-God. One must needs think that the name of this eternal entity--what
-God calls him--conveys to the mind some idea of his nature. He is
-called an "intelligence;" and this I believe is descriptive of him.
-That is, intelligence is the entity's chief characteristic. If this
-be a true deduction, then the entity must be self-conscious, and
-"others--conscious," that is, he must have the power to distinguish
-himself from other things--the "me" from the "not me." He must have
-the power of deliberation, by which he sets over one thing against
-another; with power also to form a judgment that this or that is a
-better thing or state than this or that. Also there goes with this idea
-of intelligence a power of choosing one thing instead of another, one
-state rather than another. These powers are inseparably connected with
-any idea that may be formed of an intelligence. One cannot conceive
-of intelligence existing without these qualities any more than he can
-conceive of an object existing in space without dimensions. The phrase
-"the light of truth" [Doc. & Cov., Sec. xciii.] is given in one of the
-revelations as the equivalent for an "intelligence" here discussed; by
-which is meant to be understood, as I think, that intelligent entities
-perceive the truth, are conscious of the truth, they know that which
-is, hence "the light of truth," "intelligence." Let it be observed that
-I say nothing as to the mode of the existence of these intelligences,
-beyond the fact of their eternity. But of their form, or the manner
-of their subsistence nothing, so far as I know, has been revealed,
-and hence we are without means of knowing anything about the modes of
-their existence beyond the fact of it, and the essential qualities they
-possess, which already have been pointed out.
-
-_4. Words Used 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 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 expressions, "Kingdom of God," "Kingdom
-of Heaven," "the Whole Family in Heaven," "the Church," "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 "the Holy Ghost;" "Spirit" and "Soul;" "intelligencies," and
-"spirits;" "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 "intelligencies," "spirits," "soul,"
-"mind," etc.: and he will find his way out of many a difficulty.
-
-_5. Intelligence Eternal--Not Created:_ "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. xciii. 29.)
-
-"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. * * * * * I take my ring from my finger and liken it
-unto the mind of man--the immortal part, because it has no beginning.
-Suppose you cut it in two; then it has a beginning and an end; but join
-it again and it continues one eternal round. So with the spirit of man.
-As the Lord liveth, if it had a beginning it will have an end. * * * *
-Intelligence is eternal and exists upon a self-existent principle. It
-is a spirit [A] from age to age and there is no creation about it. * *
-* * * The first principles of a man are self-existent with God."--Joseph
-Smith--(Mill. Star, Vol. 23, p. 262.)
-
-[Footnote A: Observe in the above quotation from the Prophet, how he
-sometimes uses the word "spirit" interchangeably with "intelligence,"
-but mark, he twice uses the expression, "intelligence of spirits."]
-
-_6. The Difference Between "Spirits," and Uncreated
-"Intelligencies:_" In the Book of Mormon we have the revelation
-which gives the most light upon spirit-existence of Jesus, and, through
-his spirit-existence, light upon the spirit-existence 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 unto 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.
-
-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, 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 "primeval 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 fulness
-of glory and happiness (Doc. & Cov. Sec. xciii:32-35)--and to learn
-the lessons earth-life had to teach. The half awakened recollections
-of the human mind may be chiefly engaged with scenes, incidents
-and impressions of that spirit life; but that does not argue the
-non-existence of the uncreated intelligences who preceded the begotten
-spiritual personage as so plainly set forth in the revelations of God.
-
-The difference, then, between "spirits" and "intelligencies," as
-here used, is this: Spirits are uncreated intelligencies inhabiting
-spiritual bodies; while "intelligencies," pure and simple, are
-intelligent entities, but unembodied in either spirit bodies or
-bodies of flesh and bone. They are uncreated, self-existent entities,
-possessed of "self-consciousness," and "other-consciousness"--they
-are conscious of the "me" and the "not me"; they possess powers of
-discrimination, (without which the term "intelligence" would be a
-solecism) they discern between the evil and the good; between the
-"good" and "the better." They possess "will" or "freedom,"--within
-certain limits at least [A]--the power to determine upon a given course
-of conduct, as against any other course of conduct. This intelligence
-"can think his own thoughts, act wisely or foolishly, do right or
-wrong." To accredit an "intelligence" with fewer or less important
-powers than these, would be to discredit him as an "intelligence"
-altogether.
-
-[Footnote A: We see that this is true as to men as intelligencies.
-As one remarks: "Within certain temporary material limitations, man
-is free. He cannot speak if he be dumb, nor see if he be blind; but,
-mentally and morally, he is always free. He can think his own thoughts,
-act wisely or foolishly, do right or wrong."--(See Great Questions, p.
-21.)]
-
-7. Effect of the Doctrine of the Eternal Existence of Intelligences on
-Our Terminology: The conception here set forth in the doctrine that
-intelligencies are co-eternal with God, uncreated and uncreatable,
-self-existent, indestructible, will be to change somewhat the currently
-accepted notion in regard to pre-existence of intelligencies and
-spirits, and in a way the number of estates through which they pass.
-It is customary for us to say that there are three grand estates of
-existence through which intelligencies pass in the course of their
-exaltation to resurrected, immortal, divine beings (See Jacques's
-Catechism, chap, vi.): first, their pre-existence as spirits, sons
-and daughters of God, in the spirit world; second, these spirits
-clothed upon with mortal bodies--earth-life of men and women; third,
-spirits inhabiting bodies that have been resurrected, immortal beings
-clothed with imperishable bodies prepared for eternal advancement
-in the kingdoms of God. But the doctrine of the Prophet and of the
-scriptures he gave to the world, require us to recognize before the
-first estate as set forth in the above order, the existence of the
-self-existent intelligences before they are begotten spirits, sons and
-daughters of God. So that it could be said that there are four estates
-in which intelligences exist instead of three; namely; self-existent,
-uncreated and unbegotten intelligences, co-eternal with God; second,
-intelligences begotten of God spirits; third, spirits begotten men and
-women, still sons and daughters of God; fourth, resurrected beings,
-immortal spirits inhabiting imperishable bodies, still sons and
-daughters of God, and in the line of eternal progression, up to the
-attainment of divine attributes and powers. Still, if we have regard to
-those changes through which intelligences pass, rather than to their
-status before and after those changes, then we may still say that so
-far as the matter has been revealed there are three estates or changes
-through which intelligences pass in the course of their development or
-evolution into divine beings; and thus preserve the terminology of our
-sacred literature to which we are accustomed. (See Book of Abraham, ch.
-iii:22-26. Also Jaques' Catechism, ch. vi.)
-
-
-
-LESSON II.
-
-(Scripture Reading Exercise.)
-
-THE RELATIONSHIP OF INTELLIGENCES.
-
-ANALYSIS.
-
-I. Relationship of Jesus to Other Intelligences.
-
-II. The Relationship of God and Other Intelligences.
-
-REFERENCES.
-
-St. John's Gospel i:1-14; in connection with Doc. and Cov. Sec. xciii:
-6-22. King Follet's Sermon, Mill. Star, Vol. XXIII: p. 245-280. Also
-notes, 2, 3, 4.
-
-Pearl of Great Price, Book of Abraham, ch. iii:19-23 and note 5.
-
-NOTES.
-
-_1. Men and Jesus of the Same Order of Beings:_ 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: for which cause he is not ashamed to call them brethren."
-(Heb. ii:10, 11.) Hence while very far removed from us in that the
-Christ is more perfect in righteousness, and more highly developed in
-intellectual and spiritual powers than we, 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 co-eternity of Jesus Christ with God, the Father, is
-quite universally held to be set forth in the preface of John's gospel,
-which is so familiar that it need not be quoted here. Moreover, to us
-who accept the new' dispensation of the gospel, through the revelations
-of God to the Prophet Joseph Smith, the doctrine of John's preface
-comes with increased emphasis by reason of the proclaimed extension of
-the principle of the co-eternity of God, the Father, and Jesus Christ,
-to other beings, namely, to men; and by asserting also the fact that
-the intelligent entity in man, the mind, intelligence, was "not created
-or made, neither indeed can be." The following is from the revelation:
-
-    "John saw and bore record of the fulness 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, the Spirit of Truth, who came into the world
-    because the world was made by him, and in him was the life of men
-    and the light of men."
-
-Such is the account which Jesus gives of John's testimony; and now
-Jesus himself:
-
-    "And now, verily, I say unto you, I was in the beginning with the
-    Father, and am the first born. * * * * * Ye [referring to the
-    brethren who were present when the revelation was given] were also
-    in the beginning with the Father, that which is spirit, even the
-    spirit of truth. * * * * * Man [meaning the race] was also in the
-    beginning with God. 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 whose spirit receiveth
-    not the light is under condemnation, for man is spirit."
-
-Here we have the co-eternity of Jesus and of all men most emphatically
-stated: "I was in the beginning with the Father. * * * * * Ye were
-also in the beginning with the Father, that which is spirit;" that
-is, that part of man that is spirit. "Man," that is all men, the term
-is generic--"man was in the beginning with God." And then mark what
-follows: "Intelligence"--the part that was with God in the beginning,
-the entity of man which cognizes truth, that perceives that which is,
-mind, say,--"intelligence, or the light of truth, was not created or
-made, neither indeed can be."
-
-_2. Jesus as the First Born:_ Sure it is that God, the Father, is
-the Father of the spirits of men. "We," says Paul, "have had fathers of
-our flesh which corrected us, and we gave them reverence: shall we not
-much rather be in subjection unto the Father of spirits and live?"
-
-According to this, then, there is a "Father of Spirits." It follows, of
-course, that "spirits" have a father--they are begotten. It should be
-remarked that the term, "spirits" in the above passage cannot refer to
-self-existent, unbegotten intelligences of the revelations, considered
-in the foregoing note; and certainly this relationship of fatherhood
-to spirits is not one brought about in connection with generation
-of human life in this world. Paul makes a very sharp distinction
-between "Fathers of our flesh" and the "Father of spirits," in the
-above. Fatherhood to spirits is manifestly a relationship established
-independent of man's earth-existence; and, of course, in an existence
-which preceded earthlife, where the uncreated intelligences are
-begotten spirits. Hence, the phrase "shall we not be subject to the
-Father of spirits and live?"
-
-Christ is referred to by the writer of the epistle to the Colossians,
-as the "first born of every creature;" and the Revelator speaks of
-him as "the beginning of the creation of God;" and in the revelation
-already quoted so often (Doc. & Cov. sec. xciii.) Jesus represents
-himself as being in the "beginning with the Father;" and as "the first
-born."
-
-The reference to Jesus as the "first born of every creature" cannot
-refer to his birth into earth-life, for he was not the first-born into
-this world; therefore, his birth hare referred to must have reference
-to the birth of his spirit before his earth life.
-
-The reference to Jesus as the "beginning of the creation of God,"
-cannot refer to his creation or generation in earth-life; for
-manifestly he was not the beginning of the creations of God in this
-world; therefore, he must have been the "beginning" of God's creation
-elsewhere, viz. in the spirit world, where he was begotten a spiritual
-personage; a son of God.
-
-The reference to Jesus as the "first born"--and hence the justification
-for our calling him "our Elder Brother"--cannot refer to any
-relationship that he established in his earth-life, since as to the
-flesh he is not our "elder brother," any more than he is the "first
-born" in the flesh; there were many born as to the flesh before he was,
-and older brothers to us, in the flesh, than he was. The relationship
-of "elder brother" cannot have reference to that estate where all
-were self-existent, uncreated and unbegotten, eternal intelligencies;
-for that estate admits of no such relation as "elder," or "younger;"
-for as to succession in time, the fact on which "younger" or "elder"
-depend, the intelligences are equal, that is,--equal as to their
-eternity. Therefore, since the relationship of "elder brother" was
-not established by any circumstance in the earth-life of Jesus, and
-could not be established by any possible fact in that estate where all
-were self-existing intelligences, it must have been established in the
-spirit life, where Jesus, with reference to the hosts of intelligences
-designed to our earth, was the "first born spirit," and by that fact
-became our "Elder Brother," the "first born of every creature," "the
-beginning of the creations of God," as pertaining to our order of
-existence. (See note 10, lesson v.)
-
-_3. Why God is God:_ "These two facts do exist, that there are
-two spirits, one being more intelligent than the other; there shall be
-another more intelligent than they: I am the Lord thy God, I am more
-intelligent than them all. * * * * * I dwell in the midst of them all;
-* * * I rule in the heavens above, and the earth beneath, in all wisdom
-and prudence, over all the intelligencies thine eyes have seen from the
-beginning." (Word of the Lord to Abraham, Book of Abraham, ch. iii:
-19-21.) "I am more intelligent than them all." By this expression I do
-not understand the scripture to mean that God is more intelligent than
-any one of the other intelligencies, but more intelligent than all of
-them combined. His intelligence is greater than that of the mass. It
-is this fact doubtless which makes this One, "more intelligent than
-them all," God. He is the All-Wise One! The All-Powerful One! What
-he tells other intelligencies to do must be precisely the wisest,
-fittest thing that they could anywhere or anyhow learn--the thing which
-it will in all ways behoove them with right loyal thankfulness, and
-nothing doubting, to do.[A] There goes with this, too, the thought
-that this All Wise One, will be the Unselfish One, the-All-Loving One,
-the One who desires that which is highest, and best; not for Himself
-alone, but for all; and that will be best for Him too. His glory, His
-power, His joy will be enhanced by the uplifting of all, by enlarging
-them; by increasing their joy, power, and glory. And because this All
-Intelligent One is all this, and does all this, the other intelligences
-worship Him, submit their judgments and their will to His judgment and
-His will. He knows, and can do that which is best; and this submission
-of the mind to the most Intelligent, Wisest--wiser than all--is
-worship. This the whole meaning of the doctrine and the life of the
-Christ expressed in--"Father, not my will but Thy will, be done."
-
-[Footnote A: The language here is paraphrased from Carlyle's lecture,
-"The Hero as King."]
-
-_5. The Desire of God for the Advancement of Other Intelligences:_
-"The first principles of man are self-existent with God. God himself,
-finding he was in the midst of spirits and glory, because he was more
-intelligent, saw proper to institute laws whereby the rest could have
-a privilege to advance like himself. The relationship we have with
-God places us in a situation to advance in knowledge. He has power
-to institute laws, to instruct the weaker intelligences, that they
-may be exalted with himself, so that they might have one glory upon
-another, and all that knowledge, power, glory, and intelligence which
-is requisite in order to save them in the world of spirits. This is
-good doctrine. It tastes good. I can taste the principles of eternal
-life, and so can you. They are given to me by the revelations of Jesus
-Christ; and I know that when I tell you these words of eternal life as
-they are given to me, you taste them, and I know that you believe them.
-You say honey is sweet, and so do I. I can also taste the spirit of
-eternal life. I know it is good; and when I tell you of these things
-which were given me by inspiration of the Holy Spirit, you are bound
-to receive them as sweet, and rejoice more and more."--Joseph Smith.
-(Mill. Star, Vol. XXIII, p. 262.)
-
-_6. Value of the Doctrine of Eternal Existence:_ But what is
-the value of this doctrine of the eternal existence of uncreated
-intelligences? In what way does it contribute to the better
-apprehension of that which is, the truth? These considerations,
-of course, should not be and are not our first concern. Our first
-consideration should be and has been the truth of the thing. But since
-that is now settled by what God has revealed about it, we may well, if
-possible, ascertain what helpfulness there is in the doctrine, for the
-right apprehension of the general scheme of things. This apprehension,
-I believe, it affects in a very vital way. As matters now stand, the
-usually accepted Christian doctrine on the matter of man's origin is
-that God of his free-will created of nothing the spirits and bodies of
-men. That they are as he would have them, since in his act of creation
-he could have had them different if he had so minded. Then why should
-he--being infinitely wise and powerful and good, for so the creeds
-represent him--why should he create by mere act of volition beings
-such as men are, not only capable of, but prone to, moral evil? Which,
-in the last analysis of things, in spite of all special pleadings to
-the contrary, leaves responsibility for moral evil with God? God's
-creative acts culminating thus, the next pertinent questions are:
-Then what of the decreed purpose of God to punish moral evil? and
-what of the much vaunted justice of God in that punishment? Wherein
-lies the just responsibility of man if he was so created as to love
-evil and to follow it? It is revolting to reason, as it is shocking
-to piety to think, that God of his own free will created some men,
-not only inclined to wickedness, but desperately so inclined; while
-others, he of his own volition created with dispositions naturally
-inclined toward goodness. In like manner stands it with man in relation
-to his inclination to faith, and to disbelief: and yet, under the
-orthodox belief all are included under one law for judgment! Under the
-conception of the existence of independent, uncreated, self-existent
-intelligences, who by the inherent nature of them are of various
-degrees of intelligence, doubtless differing from each other in
-many ways, yet alike in their eternity and their freedom; with God
-standing in the midst of them, "more intelligent than them all," and
-proposing the betterment of their condition--progress to higher levels
-of being, and power through change--under this conception of things
-how stand matters? There is the begetting of these intelligences,
-spirits; the spirits, men; the men, resurrected personages of infinite
-possibilities; at each change increased powers for development are
-added to intelligences, yet ever present through all the processes
-of betterment is the self-existent entity, the "intelligencies,"
-with the tremendous fact of his consciousness and his moral freedom,
-and his indestructibility;--he has his choice of moving upward or
-downward in every estate he occupies; often defeating, for a time, at
-least, the benevolent purposes of God respecting him, through his own
-perverseness; he passes through dire experiences, suffers terribly, yet
-learns by what he suffers, so that his very suffering becomes a means
-to his improvement; he learns swiftly, or slowly, according to the
-inherent nature of him, obedience to law; he learns that "that which is
-governed by law, is also preserved by law, and perfected and sanctified
-by the same; and that which breaketh law abideth not by law, but
-seeketh to become a law unto itself and willeth to abide in sin, cannot
-be sanctified by law, neither by mercy, justice nor judgment. Therefore
-they must remain filthy still." (Doc. & Cov. sec. 88:34, 35.) This
-conception of things relieves God of the responsibility for the nature
-and status of intelligences in all stages of their development; their
-inherent nature and their volition make them primarily what they are,
-and this nature they may change, slowly, perhaps, yet change it they
-may. God has put them in the way of changing it by enlarging their
-intelligence through change of environment, through experiences; the
-only way God effects these self-existent beings is favorably; he
-creates not their inherent nature; he is not responsible for the use
-they make of their freedom; nor is he the author of their sufferings
-when they fall into sin: that arises out of the violations of law to
-which the "intelligence" subscribed, and must be endured until its
-lessons are learned.
-
-[Note: To the class teachers. When giving this lesson make your
-appointment for lesson six, which is a discourse. This will give plenty
-of time for preparation. The class ought to expect much from him or
-those who receive the assignment. Make it an occasion.]
-
-
-
-LESSON III.
-
-(Scripture Reading Exercise.)
-
-THE PURPOSE OF GOD IN RELATION TO MAN.
-
-ANALYSIS.
-
-I. The Purpose of God in the Earth-existence of Man.
-
-II. The Pre-Creation Council in Heaven.
-
-1. Character of Lucifer--his Proposition.
-
-2. Character of Messiah--His Proposition.
-
-REFERENCES.
-
-Job xxxviii:4-7. Pearl of Great Price, Book of Moses, ch. i:27-40.
-II Nephi ii--the whole chapter, especially verses 22-26. Doc. and Cov.
-Sec. cxiii:30-35. Notes 1, 2, 3.
-
-Pearl of Great Price, Book of Moses, ch. iv:1-4. Ibid, Book of
-Abraham, ch. iii:22-28. Rev. xii:7-17. II Nephi ii:17, 18. Ibid, ch.
-ix 8, 9. Doc. and Cov. Sec. xxix:36-39. Ibid, lxxvi:25-29, Jude 6. II
-Peter ii:4, and note 4.
-
-NOTES.
-
-_1. The purpose of God in His Creations:_ "And it came to pass
-that Moses called upon God, saying: Tell me I pray thee why these
-things [the creations of God upon which Moses had looked] are so, and
-by what Thou madest them. * * * And the Lord God said unto Moses: For
-mine own purpose have I made these things. * * * * * And by the Word
-of my power, have I created them, which is mine Only Begotten Son, who
-is full of grace and truth. And worlds without number have I created;
-and I also create them for mine own purpose; and by the Son I created
-them, which is mine Only begotten. And the first man of all men have I
-called Adam, which is many. * * * And it came to pass that Moses spake
-unto the Lord, saying: Be merciful unto thy servant, O God, and tell
-me concerning this earth, and the inhabitants thereof, and also the
-heavens, and then thy servant will be content. And the Lord God spake
-unto Moses, saying: The heavens, they are many, and they cannot be
-numbered unto man; but they are numbered unto me, for they are mine.
-And as one earth shall pass away, and the heavens thereof, even so
-shall another come; and there is no end to my works, neither to my
-words. For behold, this is my work and my glory--to bring to pass the
-immortality and eternal life of man."--(Pearl of Great Price, Book of
-Moses, ch. i:30-39.)
-
-_2. The Purpose of Man's Earth-Existence:_ "Q. For What purpose
-are the spirits of men sent to take bodies upon the earth?
-
-"A. That they may be educated, developed, and perfected; that they
-may enjoy a fulness of knowledge, power, and glory forever, and thus
-increase the dominion and glory of God. (Jacques' Catechism, ch. 6.)
-
-"We came to this earth that we might have a body and present it pure
-before God in the celestial kingdom. The great principle of happiness
-consists in having a body. The devil has no body, and herein is his
-punishment. He is pleased when he can obtain the tabernacle of man,
-and when cast out by the Savior he asked to go into the herd of swine,
-showing that he would prefer a swine's body to having none."--Joseph
-Smith, Richards & Little's Compendium--"Gems", p. 288.
-
-_3. "Man is Spirit:_ The elements an eternal, and spirit and
-element, inseparably connected receive a fulness of joy; and when
-separated, man cannot receive a fulness of joy. The elements are the
-tabernacle of God; yea, man is the tabernacle of God, even temples."
-(Doc. & Cov. sec. xciii, 33-35.)
-
-_4. All Present at the Pre-creation Council:_ "The first step
-in the salvation of man is the laws of eternal and self-existent
-principles. Spirits are eternal. At the first organization in heaven we
-were all present, and saw the Savior chosen and appointed and the plan
-of salvation made, and we sanctioned it."--Joseph Smith, Richard and
-Little's Compendium, "Gems," p. 288.
-
-_5. Council of the Gods:_
-
-  In Solemn council sat the Gods;
-    From Kolob's height supreme,
-  Celestial light blazed forth afar
-    O'er countless kokaubeam;
-  And faintest tinge, the fiery fringe
-    Of that resplendent day,
-  'Lumined the dark abysmal realm
-    Where earth in chaos lay.
-
-  Silence self-spelled; the hour was one
-    When thought doth most avail;
-  Of worlds unborn the destiny
-    Hung trembling in the scale.
-  Silence o'er all, and there arose,
-    Those kings and priests among,
-  A Power sublime, than whom appeared
-    None nobler 'mid the throng.
-
-  A stature mingling strength with grace.
-    Of meek though God-like mien,
-  The love-revealing countenance
-    Lustrous as lightning sheen;
-  Whiter his hair than ocean spray.
-    Or frost of alpine hill.
-  He spake;--attention grew more grave,
-    The stillness e'en more still.
-
-  "Father!"--the voice like music fell,
-    Clear as the murmuring flow
-  Of mountain streamlet trickling down
-    From heights of virgin snow.
-  "Father," it said, "since one must die,
-    Thy children to redeem.
-  Whilst earth, as yet unformed and void,
-    With pulsing life shall teem;
-
-  "And thou, great Michael, foremost fall,
-    That mortal man may be,
-  And chosen Saviour yet must send,
-    Lo, here am I--send me!
-  I ask, I seek no recompense.
-    Save that which then were mine;
-  Mine be the willing sacrifice,
-    The endless glory, Thine!
-
-  "Give me to lead to this lorn world,
-    When wandered from the fold,
-  Twelve legions of the noble ones
-    That now thy face behold;
-  Tried souls, mid untried spirits found;
-    That captained these may be,
-  And crowned the dispensations ail
-    With powers of Deity.
-
-  "A love that hath redeemed all worlds.
-    All worlds must still redeem;
-  But mercy cannot justice rob--
-    Or where were Elohim?
-  Freedom--man's faith, man's work, God's grace--
-    Must span the great gulf o'er;
-  Life, death, the guerdon or the doom.
-    Rejoice we or deplore."
-
-  Silence once more. Then sudden rose
-    Aloft a towering form.
-  Proudly erect as towering peak
-    'Lumed by the gathering storm;
-  A presence bright and beautiful,
-    With eye of flashing fire,
-  A lip whose haughty curl bespoke
-    A sense of inward ire.
-
-  "Give me to go!" thus boldly cried.
-    With scarce concealed disdain;
-  "And hence shall none, from heaven to earth,
-    That shall not rise again.
-  My saving plan exception scorns;
-    Man's agency unknown;
-  As recompense, I claim the right
-    To sit on yonder throne!"
-
-  Ceased Lucifer. The breathless hush
-    Resumed and denser grew.
-  All eyes were turned; the general gaze
-    One common magnet drew.
-  A moment there was solemn pause;
-    Then, like the thunder-burst,
-  Rolled forth from lips omnipotent--
-    From Him both last and first:
-
-  "Immanuel! thou my Messenger,
-    Till time's probation end.
-  And one shall go thy face before,
-    While twelve thy steps attend.
-  And many more, on that far shore,
-    The pathway shall prepare.
-  That I, the First, the last may come,
-    And earth my glory share.
-
-  "Go forth, thou chosen of the Gods,
-    Whose strength shall in thee dwell!
-  Go down betime and rescue earth,
-    Dethroning death and hell.
-  On thee alone man's fate depends,
-    The fate of beings all.
-  Thou shalt not fail, though thou art free--
-    Free, but too great, to fall."
-
-    --Whitney's "Elias," Canto III.
-
-[Note: A careful study of all the scriptural references should be made
-of all lessons, but particularly of this lesson.]
-
-
-
-LESSON IV.
-
-(Scripture Reading Exercise.)
-
-THE FREE AGENCY OF INTELLIGENCES.
-
-ANALYSIS.
-
-I. The Fact of Agency.
-
-II. Nature of Agency.
-
-III. Fact of Free Agency Assumed in Practical Life and in Jewish
-Scripture.
-
-IV. Effect of the Doctrine of Free Agency Upon the Relationship of God
-and Other Intelligences.
-
-REFERENCES
-
-Note 1, definition.
-
-Doc and Cov. Sec. xciii; 30-33. lxxxvi:46, 47: x:63-66; xxix:34-37.
-
-Book of Moses--(P. G. P.) ch. iii; iv:3; vi:56.
-
-Book of Mormon II Nephi ii:26-29; x:23; Alma phi ii:26-28; x:23;
-Alma xiii:3; Helaman xiv:31. Alma xxix:4. also ch xiii; 27.
-
-Notes 2 and 3.
-
-Notes 4 and 5.
-
-Note 3 in Lesson I. Also note 6, Lesson II.
-
-NOTES.
-
-_1. Free Agency:_ First as to the word "free." The authorities
-define it to mean having liberty to follow ones own views, desires,
-inclinations, or choice. Possessed of self-initiatory power. Hence
-exempt from the arbitration, dominion or direction of others. By
-"free agency" is meant the power or capacity of acting freely, that
-is, without constraint of the law. A rational agent whose actions
-are determined by his own unstrained will. Wayland in his University
-sermons says, man was endowed with the gift of free agency. He has the
-same power to disobey the law of God as to obey it. If a man is not a
-free agent he is not the authority of his actions, and has, therefore,
-no responsibility, no moral personality at all. (Standard Dictionary).
-The term "moral agent," means practically the same thing as "free
-agent." "A moral agent is a being that is capable of those actions that
-have a moral quality, and which can properly be denominated good or
-evil in a moral sense."
-
-_2. Analysis of mind Operations in Free Agency:_ I believe the
-student of the subject of the "free agency of intelligences" will find
-the following analysis on the freedom of the will, summarized from
-Guizot, helpful.
-
-_(a) Power of Deliberation:_ The mind is conscious of a power of
-deliberation; before the intellect passes the different motives of
-action, interests, passions, opinions, etc. The intellect considers,
-compares, estimates, and finally judges them. This is a preparatory
-work which precedes the act of will.
-
-_(b) Liberty, Free Agency or Will:_ When deliberation has taken
-place--when man has taken full cognizance of the motives which present
-themselves to him, he takes a resolution, of which he looks upon
-himself as the author, which arises because he wishes it, and which
-would not arise unless he did wish it--here the fact of agency is
-shown; it resides complete in the resolution which man makes after
-deliberation; it is the resolution which is the proper act of man,
-which subsists by him alone; a simple fact independent of all the facts
-which precede it or surround it.
-
-_(c) Free Will, or Agency Modified:_ At the same time that man
-feels himself free, he recognizes the fact that his freedom is not
-arbitrary, that it is placed under the dominion of a law which will
-preside over it and influence it. What that law is will depend upon
-the education of each individual, upon his surroundings, etc. To act
-in harmony with that law is what man recognizes as his duty; it will
-be the task of his liberty. He will soon see, however, that he never
-fully acquits himself of his task, never acts in full harmony with his
-moral law. Morally capable of conforming himself to his law, he falls
-short of doing it. He does not accomplish all that he ought, nor all
-that he can. This fact is evident, one of which all may give witness;
-and it often happens that the best men, that is, those who have best
-conformed their will to reason have often been the most struck with
-their insufficience.
-
-_(d) Necessity of Eternal Assistance:_ This weakness in man leads
-him to feel the necessity of an external support to operate as a
-fulcrum for the human will, a power that may be added to its present
-power and sustain it at need. Man seeks this fulcrum on all sides;
-he demands it in the encouragement of friends, in the councils of
-the wise; but as the visible world, the human society, do not always
-answer to his desires, the soul goes beyond the visible world, above
-human relations, to seek this fulcrum of which it has need. Hence the
-religious sentiment develops itself: man addresses himself to God, and
-invokes his aid through prayer.
-
-_(e) Man Finds the Help He Seeks:_ Such is the nature of man that
-when he sincerely asks this support he obtains it; that is, seeking
-it is almost sufficient to secure it. Whosoever feeling his will weak
-invokes the encouragement of a friend, the influence of wise councils,
-the support of public opinion, or who addresses himself to God by
-prayer, soon feels his will fortified in a certain measure and for a
-certain time.
-
-_(f) Influence of Spiritual World on Liberty:_ There are spiritual
-influences at work on man--the empire of the spiritual world upon
-liberty. There are certain changes, certain moral events which manifest
-themselves in man without his being able to refer their origin to
-an act of his will, or being able to recognize the author. Certain
-facts occur in the interior of the human soul which it does not refer
-to itself, which it does not recognize as the work of its own will.
-There are certain days, certain moments in which it finds itself in a
-different moral state from that which it was last conscious of under
-the operations of its own will. In other words, the moral man does
-not wholly create himself; he is conscious that causes, that powers
-external to himself act upon and modify him imperceptibly--this fact
-has been called the grace of God which helps the will of man, while
-others see in it the evidences of predestination.
-
-_3. Free Agency More Than a Mere Choice Between Alternatives:_
-"When most people talk of believing in moral freedom, they mean by
-freedom a power which exhausts itself in acts of choice between a
-series of alternative courses: but, important though such choice as a
-function of freedom is, the root idea of freedom lies deeper still. It
-consists in the idea, not that a man is, as a personality, the first
-and the sole cause of his choice between alternative courses, but
-that he is, in a true, even if in a qualified sense, the first cause
-of what he does, or feels, or is, whether this involves an act of
-choice, or consists of an unimpeded impulse. Freedom of choice between
-alternatives is the consequence of this primary faculty. It is the form
-in which the faculty is most noticeably manifested; but it is not the
-primary faculty of personal freedom itself. That this faculty of the
-self-origination of impulse is really what we mean by freedom, and what
-we mean by personality also, is shown by the only supposition which
-is open to us, if we reject this. If a man is not in any degree, be
-this ever so limited, the first cause or originator of his own actions
-or impulses, he must be the mere transmitter or quotient of forces
-external to his conscious self, like a man pushed against another by
-the pressure of a crowd behind him. In other words, he would have no
-true self--no true personality at all." (Mallock, see note 4.)
-
-_4. Free Agency in Practical Life--Literature--History:_ In his
-work on the "Reconstruction of Religious Belief," (a work by the way,
-we recommend to our Seventies) W. H. Mallock devotes a chapter to
-"Mental Civilization and the Belief in Human Freedom," the tenor of
-which assumes that in the practical affairs of life, in literature
-and in history, we proceed upon the assumption that man is a free
-agent and can determine, within certain limits at least, both his
-physical and moral conduct; and argues that without this power, the
-life of man would be meaningless. In the matter of love he decides
-with Shakespeare's Iago that "It is in ourselves that we are thus or
-thus. Our bodies are the gardens to the which our wills are gardeners."
-That this is true he holds to be "attested not only by the private
-experiences of most civilized men, but also by all the great poetry
-in which the passion of love is dealt with." "Such poetry is," in
-Shakespeare's words, "a mirror held up to nature; and it is only
-recognized as great because it reflects faithfully." In the matter of
-heroism in the face of physical danger, he holds that the same story
-repeats itself. "A man who for some great end undergoes prolonged
-peril, and deliberately wills to die for the sake of that end if
-necessary, is no doubt valued, because such conduct 'originates in
-the man's conscious self, which he has deliberately chosen, when he
-might just as well have chosen its opposite and which is not imposed
-on him by conditions, whether within his organism or outside it." The
-virtue which arises from forgiveness of sin exists in consequence of
-recognition of this force we call agency in man. "Forgiveness," says
-our author, "is an act which, in the absence of a belief in freedom,
-(free agency) not only would lose its meaning, but could not take place
-at all. To forgive an injury, implies that bad as the offence may have
-been, the man who committed it was better than his own act, and was
-for this reason not constrained to commit it; and while it is only
-the assumption of the better potential self in him that makes him a
-subject to whom moral blame is applicable, it is only for the sake of
-this self that forgiveness can abstain from blaming. The believer in
-freedom says to the offending party, 'I forgive you for the offense of
-not having done your best.' The determinist (one who believes that man
-has not the power of free will) says: 'I neither forgive nor blame you;
-for although you have done your worst, your worst was your best also.'"
-Of the great characters of literature, Mr. Mallock also says: "They
-interest us as born to freedom, and not naturally slaves, and they pass
-before us like kings in a Roman triumph. Once let us suppose these
-characters to be mere puppets of heredity and circumstance, and they
-and the works that deal with them lose all intelligible content, and we
-find ourselves confused and wearied with the fury of an idiot's tale."
-Historical characters are placed in the same category. All praise or
-blame only has meaning as we regard these historical characters as free
-moral agents: "All this praising and blaming is based on the assumption
-that the person praised or blamed is the originator of his own actions,
-and not a mere transmitter of forces. Man's significance for men in
-the whole category of human experiences 'resides primarily in what he
-makes of himself, not in what he has been made by an organism derived
-from his parents, and the various external stimuli to which it has
-automatically responded." ("The Reconstruction of Religious Belief," W.
-H. Mallock.)
-
-_5. The Fact of Free Agency Assumed in the Jewish Scripture:_
-It will be matter of surprise perhaps to the student that in the
-scriptural references upon the subject of free agency of intelligencies
-no references are cited in either the Old or the New Testament. The
-reason is that so far as the writer knows there is no explicit text
-in either covering the exact point. The "freedom" of man, however,
-free agency, power to obey or disobey the law of God, is everywhere
-pre-supposed throughout both the Old and New Testaments. It is a
-doctrine nowhere in doubt from the first commandment in Genesis to the
-last in the Book of Revelation. Of what significance is the commandment
-in Genesis: "Of every tree of the garden thou mayest freely eat: But
-of the tree of knowledge of good and evil, thou shalt not eat of it:
-for in the day that thou eatest thereof thou shalt surely die"--of what
-significance, I say, is this law to man if he possesses not the power
-within himself to obey it or disobey it? Then in the last chapter of
-the last book of the Bible (as now arranged) it is written: "Blessed
-are they that do his commandments, that they may have right to the tree
-of life, and may enter in through the gates into the city. * * * And
-the Spirit and the bride say, Come. And let him that heareth say, Come.
-And let him that is athirst come. And whosoever will, let him take the
-water of life freely"--of what significance to man is this scripture
-if he has not the power of his own volition to keep the commandments
-of God that he may have right to the tree of life; or to accept the
-invitation of the Lamb and the Bride to come and "take of the water of
-life freely?" "Whosoever will, let him take the water of life freely!"
-What a mockery is here if man cannot "will" to take of the waters of
-life! Is it thinkable that the "Lamb," the loving Christ, would issue
-an invitation to man in a matter so important as partaking of the water
-of life, if man has no power to accept such invitation? Is the Christ
-capable of such mockery? One could think it of some malicious demon;
-but of Messiah, never!
-
-I have said that so far as known to this writer there is no passage
-either in the Old or New Testament that explicitly teaches the free
-agency of intelligencies of men; but implicitly free agency is taught
-in many passages throughout the Jewish scriptures of which the above
-quoted passages are but examples. In lesson IX of Part II of the First
-Year Book (p. 53) attention is called to the fact that in the Book of
-Esther the name of Deity does not occur; and yet it may be said to
-be the general opinion of all Bible scholars that in no book in the
-sacred collection is the presence of God more felt than in that same
-Book of Esther! So it is in respect of this doctrine of free agency
-and the Jewish scriptures. Though this doctrine is nowhere explicitly
-designated in terms in the Old or New Testament, yet every where
-throughout the sacred book its presence is felt, and the fact of it is
-everywhere assumed.
-
-[Note: This is a brief treatise on the spiritual and natural creations,
-but is too long for insertion in the notes of this lesson. Where
-available I suggest it be read to the quorums.]
-
-
-
-LESSON V.
-
-(Scripture Reading Exercise.)
-
-PREPARATION OF THE EARTH FOR THE ABODE OF MAN.
-
-ANALYSIS.
-
-I. Matter--External Existence and Extension of.
-
-II. Creation--[A]
-
-1. Spiritual.
-
-2. Natural.
-
-III. The Revelations of Scripture Local.
-
-REFERENCES.
-
-Note 1, Definition; notes 2, 3, 4, 5, 6. "Materiality"--See Mormon
-Doctrine of Deity, p. 254 et. seq. Note--1, 2, 3, 4, 5, 6, Genesis
-chs. i and ii. Key to Theology ch. vi, Ed. 1891.
-
-Book of Moses. (P. G. P.) ch. i:4, 5, 8, 28-42, also ch. ii and ch.
-iii:1-15; and note 7 and 8.
-
-Book of Abraham (P. G. P.) ch. iii:24-26. Also ch. iv and v.
-
-Doc. and Cov. Sec. xxix:30-35. "The Gospel" (3rd Edition), pp. 274-284.
-Book of Moses ch. i:27-40. Also ch. ii:1. Note--
-
-[Footnote A: This is to be but a glimpse of a very great subject,
-which some day may be expanded by the author of this Year Book into a
-treatise on the "Mormon Doctrine of Creation."]
-
-NOTES.
-
-_1. Matter:_ That of which the sensible universe and all existent
-bodies are composed; anything which has extension, occupies space,
-or is perceptible by the senses; body, substance. Matter is usually
-divided by philosophical writers into three kinds or classes; solid,
-liquid, and aeriform. Solid substances are those whose parts firmly
-cohere and resist impression, as wood or stone. Liquids have free
-motion among their parts, and easily yield to impression, as water and
-wine. Aeriform substances are elastic fluids, called vapors and gases,
-as air and oxygen gas. (Webster's International Dictionary.)
-
-_2. Matter in Itself:_ "What matter is, in itself and by itself, is
-quite hopeless of answer and concerns only metaphysicians. The "Ding
-an sich" * * * is forever outside the province of science. If all men
-stopped to quarrel over the inner inwardness of things, progress, of
-course, would cease. Science is naive; she takes things as they come,
-and rests content with some such practical definition as will serve to
-differentiate matter from all other forms of non-matter. This may be
-done strictly provisionally in this place, by defining matter as that
-which occupies space and possesses weight. Using these two properties
-it is readily possible to sift out matter from all the heterogeneous
-phenomena that present themselves to the senses, and that, in this
-place, is what we want. Thus, wood, water, copper, oil and air are
-forms of matter for they evidently possess weight and fill space. But
-light, heat, electricity and magnetism we cannot consider to fill so
-many quarts or weigh so many pounds. [Light, heat, electricity--are
-properties of matter.] They are, therefore, forms of non-matter. In
-like manner, things such as grace, mercy, justice and truth, while they
-are existing entities as much as matter, are unquestionably non-matter"
-[Grace, mercy, etc., are qualities of spirit, which itself is doubtless
-matter, but of finer quality than that which is recognized by the
-senses.] ("The New Knowledge," R. K. Duncan, p. 2.)
-
-_3. Indestructibility of Matter:_ "The gradual accumulation of
-experiences, has tended slowly to reverse this conviction [i. e. that
-matter may be annihilated]; until now, the doctrine that matter is
-indestructible has become a commonplace. All the apparent proofs that
-something can come out of nothing, a wider knowledge has one by one
-cancelled. The comet that is suddenly discovered in the heavens and
-nightly waxes larger, is proved not to be a newly-created body, but
-a body that was until lately beyond the range of vision. The cloud
-which in the course of a few minutes forms in the sky, consists not of
-substance that has just begun to be, but of substance that previously
-existed in a more diffused and transparent form. And similarly with
-a crystal or precipitate in relation to the fluid depositing it.
-Conversely, the seeming annihilations of matter turn out, on close
-observation, to be only changes of state. It is found that the
-evaporated water, though it has become invisible, may be brought by
-condensation to its original shape. The discharged fowling-piece gives
-evidence that though the gunpowder has disappeared, there have appeared
-in place of it certain gases, which in assuming a larger volume, have
-caused the explosion." "First Principles," (Herbert Spencer), p. 177,
-Appleton Edition, 1896.
-
-_4. Uncreatability of Matter:_ "Conceive the space before you to
-be cleared of all bodies save one. Now imagine the remaining one not
-to be removed from its place, but to lapse into nothing while standing
-in that place. You fail. The space which was solid you cannot conceive
-becoming empty, save by transfer of that which made it solid. * * *
-However small the bulk to which we conceive a piece of matter reduced,
-it is impossible to conceive it reduced into nothing. While we can
-represent to ourselves the parts of the matter as approximated, we
-cannot represent to ourselves the quantity of matter as made less. To
-do this would be to imagine some of the constituent parts compressed
-into nothing; which is no more possible than to imagine compression
-of the whole into nothing. Our inability to conceive matter becoming
-non-existent, is immediately consequent on the nature of thought.
-Thought consists in the establishment of relations. There can be no
-relation established, and therefore no thought framed, when one of the
-related terms is absent from consciousness. Hence it is impossible to
-think of something becoming nothing, for the same reason that it is
-impossible to think of nothing becoming something--the reason, namely,
-that nothing cannot become an object of consciousness. The annihilation
-of matter is unthinkable for the same reason that the creation of
-matter is unthinkable."--First Principles, p. 181.
-
-_5. Conservation of Mass:_ "This law, known as the law of the
-conservation of mass, states that no particle of matter, however small,
-may be created or destroyed. All the king's horses and all the king's
-men cannot destroy a pin's head. We may smash that pin's head, dissolve
-it in acid, burn it in the electric furnace, employ, in a word, every
-annihilating agency, and yet that pin's head persists in being. Again,
-it is as uncreatable as it is indestructible. In other words, we
-cannot create something out of nothing. The material must be furnished
-for every existent article. The sum of matter in the universe is 'X'
-pounds,--and, while it may be carried through a myriad forms, when all
-is said and done, it is just-'X' pounds." (The New Knowledge, R. K.
-Duncan, p. 3, 1905.)
-
-_6. Extension of Matter Through Infinite Space:_ "Through all
-eternity the infinite universe has been, and is, subject to the law of
-substance. * * * The extent of the universe is infinite and unbounded;
-it is empty in no part, but everywhere filled with substance. The
-duration of the world (i. e. universe) is equally infinite and
-unbounded; it has no beginning and no end: it is eternity. Substance
-is everywhere and always in uninterrupted movement and transformation:
-nowhere is there perfect repose and rigidity; yet the infinite quantity
-of matter and of eternally changing force remains constant." (The
-Riddle of the Universe, Erast Haeckel, p. 242.)
-
-Compare the foregoing note with the Book of Moses (P. G. P., chap, i;
-also chap, vii:30,31; also Book of Abraham chap, iii:1-19.)
-
-_7. The Prophet Joseph Smith's Views of Creation:_ "There is no
-such thing as immaterial matter. All spirit is matter, but it is more
-fine or pure, and can only be discerned by purer eyes. We cannot see
-it; but when our bodies are purified, we shall see that it is all
-matter. (Doc. & Cov. Sec. cxxxi.) * * * You ask the learned doctors
-why they say the world was made out of nothing, and they will answer,
-"Don't the Bible say He created the world?" And they infer from that
-word 'create' that it must be made out of nothing. Now the word create
-came from the word baurau, which does not mean to create out of
-nothing; it means to organize, the same as man would organize material
-and build a ship. Hence we infer that God had materials to organize
-the world out of--chaos--chaotic matter, which is element and in which
-dwells all the glory. Elements had an existence from the time He [God]
-had. The pure principles of elements can never be destroyed, they may
-be organized and reorganized, but not destroyed. They had no beginning,
-and can have no end." (Mill. Star, vol. 23, p. 248.)
-
-"The world and earth are not synonymous terms. The world is the human
-family. The earth was organized or formed out of other planets which
-were broken up and remodeled and made into the one on which we live.
-The elements are eternal. * * * In the translation 'without form and
-void' [Gen. i:2] it should read, 'empty and desolate.' The word
-'created' should be 'formed,' or 'organized.'" (Richards & Little's
-"Compendium," p. 287--"Gems,")
-
-"Professor Luther T. Townsend of Boston University in a new book
-entitled Adam and Eve, in which he discusses the question as to whether
-the first chapters of Genesis are history or myth, dealing with the
-second verse of the first chapter of Genesis--'And the earth was
-without form, and void; and darkness was upon the face of the deep--'
-he claims that the literal rendering of it is this: 'And the earth
-had become (past perfect tense) 'tohu' a wreck and 'lohu' without
-inhabitant. This desolate and tenantless condition agrees perfectly
-with what science reports of the general epoch; and there can be little
-doubt on scientific grounds," continues Prof. Townsend, "that during
-the break up of the ice age a darkness denser than that of the densest
-London fogs was upon the face of the floods." (Press Comment, Prof.
-Townsend's book.)
-
-This sustains the position of the Prophet Joseph stated above.
-
-_8. New Theory of Earth Structure:_--"In recent years theories
-of mountain formation have changed like everything else scientific.
-* * * The new theories hark back to the original formation of the
-earth. The conception of a hot drop of a world swinging in space,
-gradually cooling and forming a shell as smooth as a billiard ball, has
-been partly abandoned. The nebular hypothesis has been modified, the
-so-called meteoritic hypothesis has been found inadequate; and the more
-plausible planetesimal theory of Professors Chamberlin and Salisbury
-has been put forth.
-
-"The latest theory argues the formation of the world by gradual
-accretions from planetary bodies. It assumes the origin of our solar
-system in a common spiral nebula--the nebula being in a thin solid or
-liquid state, as suggested by the spectrum analysis of it. The knots or
-portions of the nebula showing the most concentration, are the nuclei
-of future planets, and the thinner haze the portions from which the
-knots are formed. All these knots move about the central mass (the sun)
-in elliptical orbits of considerable eccentricity. The planetesimals
-are gathered in, and through accretions from such a world as ours, by
-the crossing of the elliptical orbits in the course of their inevitable
-shiftings." ("The High Alps," by John C. Van Dyke, Scribner's Magazine,
-June, 1908.)
-
-_9. Worlds Organized on Pre-Arranged Plan:_ "The organization
-of the spiritual and heavenly worlds, and of spiritual and heavenly
-beings, was agreeable to the most perfect order and harmony: their
-limits and bounds were fixed irrevocably, and involuntarily subscribed
-to in their heavenly estate by themselves, and were by our first
-parents subscribed to upon the earth. Hence the importance of embracing
-and subscribing to principles of eternal truth by all men upon the
-earth that expect eternal life." (Joseph Smith, Conference at Nauvoo,
-Oct. 8, 1843, Millennial Star, vol. XXII, p. 231.)
-
-_10. Our Revelations Local:_ That is, our revelations in the
-Scriptures--all four books--pertain to our earth, and its heavens;
-to those intelligencies, spirits, men, angels, arch-angels, God, and
-Gods, pertaining to that order of existences to which we belong. I
-call attention to the fact for the reason that I believe the principle
-indicated is very important, not only in the discussion in hand, but
-it has an important bearing upon the whole phraseology and meaning of
-our scriptures. When God's word says, for instance, "In the beginning
-God created the heaven and the earth," etc.; and "thus the heavens and
-the earth were finished and all the hosts of them," he has reference
-not to any absolute "beginning" or absolute "finishing," but only
-the "beginning" and "finishing" as pertaining to our earth and the
-order of creation with which it is connected; and the "hosts" that
-pertain to our order of existence, not absolutely to all existences.
-The revelations we have received of God, let it be said again, are
-local, they relate to us and our order of existence; they may not at
-all, except in the most casual and general way, refer to that order of
-worlds connected with and governed by the Pleiades, or of Orion, much
-less to the further removed constellations and their systems of worlds.
-
-We learn from the Pearl of Great Price that when the Lord gave those
-revelations to Moses by which the prophet was enabled to write the
-creation story of our earth, the local character of those revelations
-was expressly stated: "Worlds without number," said the Lord to Moses,
-"have I created--but only an account of this earth and the inhabitants
-thereof give I unto you--Behold, I reveal unto you concerning this
-heaven, and this earth; write the words which I speak. * * * In the
-beginning I created the heavens and the earth on which thou standest."
-The subject is too important for treatment in a mere note, but in
-passing I desired to call attention to the important bearing it has
-upon the subject in hand, as also upon our whole system of thought and
-exposition of the scriptures.
-
-
-
-LESSON VI.
-
-(Scripture Reading Exercise.)
-
-(A Discourse)
-
-EXTENT AND GRANDEUR OF THE UNIVERSE.[A]
-
-[Footnote A: In lieu of the usual detached notes, in lesson viii and
-ix, I present an unbroken discussion of the Fall of Adam and the
-Purpose of Man's Earth Life, which I think will be more satisfactory
-than any collection of detached notes that I could present to the
-students upon this very important subject. The students will be under
-the necessity of selecting from the discussion such ideas and data as
-wrill apply to the part of the subject assigned to him.
-
-Suggestion to the class teacher: Make your assignment today for Lesson
-XIII, a discussion and see note on Lesson six.]
-
-NOTES.
-
-_1. Suggestion on the Lesson Treatment:_ No analysis is given
-to this lesson. It is designed to give those to whom the subject
-is assigned--and one, two, or even more may be assigned to the
-subject--an opportunity to make their own sub-divisions and work out
-their own treatment in their own way. It should be said in passing,
-however, that it is to be hoped that the treatment will have some
-relationship to previous lessons in part I of the present Year Book.
-It could receive such a treatment, for instance, as would lead to the
-justification of the doctrine set forth in lesson V on the fact of our
-scripture revelations being local; that is, revelations that pertain to
-our earth and its heavens as set forth in the Book of Moses, chapters
-i and ii. Also it could be made to contribute to the reasonableness of
-the existence of Great and Presiding intelligencies in various parts
-of the universe, of their controlling and directing their worlds and
-world-systems in harmony with the great and eternal laws by which
-the universe is evidently governed. This much to suggest merely that
-there is a relationship between this subject and the lessons that have
-preceded it.
-
-_2. Sources of Information:_ Almost any school text book on
-astronomy will give information on the extent and grandeur of the
-universe. Especially would I recommend Newcomb's "Popular Astronomy,"
-Harper & Brothers, Publishers, New York; Gillet & Rolf's Astronomy;
-and "Other Worlds than Ours," by Richard A. Proctor, in which the
-plurality of worlds studied under the light of recent scientific
-researches, could be consulted to advantage. "A history of the Warfare
-of Science with Theology in Christendom," by Andrew D. White, vol. I,
-chap. 3, could be consulted to advantage; not so much with reference
-to a description of the extent or grandeur of the universe, as for the
-light he throws upon the struggle that took place in the development
-of the ideas which led to the modern conception of the structure of
-the universe and the laws that governed therein. For a description
-of the extent and grandeur of the universe, as also for an account
-of the resistence to scientific ideas in relation thereto, Draper's
-"Intellectual Development of Europe," Volume II, chapter viii, could
-be consulted, and the same authors "Conflict Between Religion and
-Science." Some valuable quotations on the same subject are to be found
-in "New Witness For God," Chapters xxviii, xxix.
-
-_3. Suggestions Upon the Structure of Discourses and Lectures:_
-In the Seventy's Year Book No. 1, there were six lessons in which
-suggestions were made on the matter of the formation of lectures,
-or discourses. The six lessons, however, were really but one. The
-suggestions then given went no further than to admonish the student to
-give definite form to his discourse, urging that there should be
-
-1. An Introduction.
-
-2. A Discussion.
-
-3. A Conclusion.
-
-We again call attention to the necessity of adhering to this definite
-plan, if the discourse is to be instructive or intellectually
-entertaining.
-
-_4. Clearness:_ The most important concern of a speaker is to make
-himself understood. If he fails in this he fails in everything. This
-is true of every speaker. It is doubly true of one who has a message
-from God to deliver to the world. Clearness then in the expression of
-ideas is the first quality to be considered. The first essential to
-clearness in the expression of his ideas is for the speaker himself to
-have definite knowledge of his subject. Clearness of expression must be
-preceded by definite knowledge and clear thinking. The chief cause of
-obscurity in expression is a lack of systematic, clear-cut thinking.
-Men speak as they train themselves to think. If men will only train
-themselves to do systematic thinking, speech, or expression of thought,
-will largely take care of itself. Men generally may not be conscious of
-it, but it is true nevertheless that the mind is constantly thinking.
-It seems to be an essential of its nature to do so. One cannot stop
-thinking even if he would, so long as he is awake and conscious. What
-we call the mind will think about something, but we usually allow it to
-drift aimlessly in its thought. It is earned away hither and thither
-by every passing object, noise, or word that suggests an idea; or else
-we allow it to be driven to and fro in the realm of our imagination
-by every passing fancy. No effort is made to control it. We think of
-everything in general and nothing in particular. What is needed in
-our intellectual development is mind-control. Obedience of the mental
-faculties to the will. The mind should be compelled to work out lines
-of thought upon any subject that is given to it to reflect upon, until
-it has arranged in orderly fashion all the present knowledge and ideas
-possessed on the given subject. And thinking, be it remembered, is but
-arranging knowledge in orderly fashion in relation to our ideas, with
-the view of arriving at definite conclusions. Elsewhere in illustration
-of these views, I have said: 'Er. no. I have been a visitor in families
-where parents have undertaken to put the children of the households
-on their good behaviour. I have seen the father and mother undertake
-instanter to make the children polite to each other, considerate to
-parents, gentle in word and deed; and I have seen the children look up
-in astonishment and then go on in the same boisterous and quarrelsome
-way to which they were accustomed. The father and mother on this
-dress parade occasion could not make their children understand what
-had not previously been made a habit to them. The children could not
-understand for the simple reason that perhaps never before, or only
-once or twice before, with long intervals between, were they corrected
-in their manners. Parents in order to have their children appear well
-must give them daily training until politeness and good behaviour
-become habitual to them. And only in this way can they become ladies
-and gentlemen--gentle in speech towards father and mother, gentle in
-conduct towards brother and sister, respectful to strangers and well
-behaved in all the relations of child life. In order to produce this
-the training must be continuous. Not harsh or rough but exacting,
-nevertheless. So it is with the powers of the mind. A man who has
-never trained his mental powers in logical methods of thought cannot
-hope to stand before an audience and succeed as a public teacher. To
-bring together beautiful and logical thoughts that will be instructive
-to those who listen and satisfactory to himself--this power can only
-be acquired by thorough and constant mental discipline. It is only to
-be acquired by earnest effort, by hard work. But remember, to be a
-Seventy means just that--work, mental activity, leading to intellectual
-development, and to the attainment of spiritual power.
-
-_5. The Cultivation of Thought-Power:_ Thought upon a subject in
-any broad sense embraces substantial knowledge of all the facts, and
-all the reasoning that may be based upon the facts. Education in the
-proper sense is the cultivation of the power of thought, with the added
-power of expressing those thoughts in some forceful manner. "How then,"
-asks Mr. Pittinger, whom we so frequently quoted in lessons of this
-class in Year Book No. l, "How, then, shall thought-power be increased?
-There is no royal road. Every one of the faculties by which knowledge
-is accumulated and arranged or digested into new forms grows stronger
-by being employed upon its own appropriate objects." Mental activity
-is the means by which the material of knowledge is gathered, and all
-faculties strengthened for future gathering. Each fact gained adds to
-the treasury of thought. A broad and liberal education is of exceeding
-advantage. This may or may not be of the schools. Indeed, they too
-often substitute a knowledge of words for a knowledge of things. That
-fault is very serious * * * * * for the only way by which even language
-can be effectively taught, is by giving terms to objects, the nature
-of which has been previously learned. But many persons need to speak
-who cannot obtain an education in the usual sense of the word--that
-is, college or seminary training. Must they keep their lips forever
-closed on that account? By no means. A thousand examples, some of
-them the most eminent speakers the world has produced, encourage them
-to hope. Let such persons learn all they can. Wide, well-selected,
-and systematic reading will do wonders in supplying the necessary
-thought-material. Every book of history, biography, travels, popular
-science, which is carefully read, and its contents fixed in the mind,
-will be available for the purposes of public speech. Here a word of
-advice may be offered, which, if heeded, will be worth many months
-of technical education at the best colleges in the land; it is this:
-Have always at hand some work that in its own sphere possesses real
-and permanent merit, and read it daily until completed. If notes are
-made of its contents, and the book itself kept on hand for reference,
-so much the better. If some friend can be found who will hear you
-relate in your own words what you have read, this also will be of
-great value. Many persons, especially in our own country, [America]
-spend time enough in reading the minute details of the daily papers to
-make them thoroughly acquainted in ten years with forty volumes of the
-most useful books in the world. Think of it! This number may include
-nearly all the literary masterpieces. Which mode of spending the time
-will produce the best results? One newspaper read daily would amount
-to more than three hundred in a year, and allowing each paper to be
-equal to ten ordinary book pages, the result would be three thousand
-pages annually, or six volumes of five hundred pages each. In ten years
-this would reach sixty volumes! This number, comprising the world's
-best books in history, poetry, science, and general literature, might
-be read slowly, with meditation and diligent note-taking by the most
-busy man who was willing to employ his leisure in that way. * * * * *
-Neither will the speaker have to wait until any definite quantity of
-reading has been accomplished before it becomes serviceable to him. All
-that he learns will be immediately available, and, with proper effort,
-the facility of speech and the material for speaking will keep pace
-with each other."
-
-
-
-PART II.
-
-Antediluvian Dispensations.
-
-
-
-LESSON VII.
-
-(Scripture Reading Exercise.)
-
-THE ADAMIC DISPENSATION--I.
-
-ANALYSIS.
-
-I. Dispensation--Definition of.
-
-II. Advent of Adam upon the Earth.
-
-III. The Commandments Given.
-
-1. Be Fruitful.
-
-2. Partake not Forbidden Fruit.
-
-REFERENCES.
-
-Note 1.
-
-Gen. ii:26, 27, c. f. ch. ii:4-9. Book of Moses ch. ii:26,27, cf. ch.
-iii:4-8. Book of Abraham ch. iv:26-31; also v:7-9 and 14-18. Key to
-Theology ch. vi, Mormon Doctrine of Deity ch. vii. Note 2.
-
-Gen. i:28; Book of Moses ch. ii:28. Book of Abraham iv:28. Note 3.
-
-Gen. ii:15-17. Book of Moses ch. iii:15-17; ch. v:8, 9, 11-13.
-Mormon Doctrine of Deity ch. vii.
-
-Note 4.
-
-NOTES.
-
-_1. Dispensation:_ A dispensation, without reference to any
-specific application or limitations of the term, is the act of dealing
-out or distributing, such as the dispensation of justice by courts, the
-dispensation of blessings or afflictions by the hand of Providence.
-Theologically a dispensation is defined as one of the several systems
-of bodies of law in which at different periods God has revealed His
-mind and will to man, such as the Patriarchal Dispensation, the Mosaic
-Dispensation, or the Christian Dispensation. The word is also sometimes
-applied to the periods of time during which the said laws obtain. That
-is, the period from Adam to Noah is usually called the Patriarchal
-Dispensation. From Noah to the calling of Abraham, the Noachian
-Dispensation; and from Abraham to the calling of Moses, the Abrahamic
-Dispensation. But the word dispensation as connected with the Gospel of
-Jesus Christ means the opening of the heavens to men; the giving out or
-dispensing to them the word of God; the revealing to men in whole or
-in part the principles and ordinances of the Gospel; the conferring of
-divine authority upon certain chosen ones, by which they are empowered
-to act in the name, that is, in the authority of God, and for Him. That
-is a dispensation as relating to the Gospel.
-
-_2. The Advent of Adam on Earth:_ The earth, "warmed and dried by
-the cheering rays of the now resplendent sun, is prepared for the first
-seeds of vegetation. A royal planter now descends from yonder world
-of older date, and bearing in his hand the choice seeds of the older
-Paradise, he plants them in the virgin soil of our new born earth. They
-grow and flourish there, and, bearing seed, replant themselves, and
-thus clothed the naked earth with scenes of beauty and the air with
-fragrant incense. Ripening fruits and herbs at length abound. When lo!
-from yonder world is transferred every species of animal life. Male
-and female, they come, with blessings on their heads, and a voice is
-heard again, "Be fruitful and multiply." Earth, its mineral, vegetable
-and animal wealth, its Paradise prepared, down comes from yonder world
-on high a son of God, with his beloved spouse. And thus a colony from
-heaven * * * * * is transplanted on our soil. The blessings of their
-Father are upon them, and the first great law of heaven and earth is
-again repeated, "Be fruitful and multiply." Hence, the nations which
-have swarmed our earth. In after years, when Paradise was lost by sin;
-when man was driven from the face of his heavenly Father, to toil,
-and droop, and die; when heaven was veiled from view, and, with few
-exceptions, man was no longer counted worthy to retain the knowledge
-of his heavenly origin; then darkness veiled the past and future from
-the heathen mind; man neither knew himself, from whence he came, nor
-whither he was bound. At length a Moses came, who knew his God, and
-would fain have led mankind to know Him too, and see Him face to face.
-But they could not receive His heavenly laws or bide His presence. Thus
-the holy man was forced again to veil the past in mystery, and in the
-beginning of his history assign to man an earthly origin. Man, moulded
-from the earth as a brick! Woman, manufactured from a rib! Thus,
-parents still would fain conceal from budding manhood the mysteries of
-procreation, or the sources of life's everflowing river, by relating
-some childish tale of new-born life, engendered in the hollow trunk of
-some old tree, or springing with spontaneous growth like mushrooms from
-out the heaps of rubbish. O man! when wilt thou cease to be a child in
-knowledge?"--Parley P. Pratt's "Key to the Science of Theology" chap.
-VI.
-
-_3. "Be Fruitful":_ It has already been shown (Lesson II) that the
-purpose of God in the earth-life of man was to bring to him an increase
-of joy, by enlargement of capacity to enjoy, by adding upon him new
-powers of self expression; by adding an earth-body to a heavenly-born
-spirit; "for man is spirit:" but "spirit" in order to receive "a
-fulness of joy" must be inseparably connected with element (Doc. &
-Cov. Sec. xciii. 32-35, also note 2 Lesson II); hence the earth-life
-of Intelligences; hence the advent of Adam and his wife Eve upon our
-earth; hence the commandment "Be Fruitful;" hence the importance of
-man obtaining his body (Lesson II note 2); hence the resurrection from
-the dead, which brings to pass the eternal union of spirit and body
-(element), to be sanctified as a "soul;" for "the spirit and the body
-is the soul [the whole] of man." (Doc. & Cov. Sec. xxxviii:15). These
-principles enlarge the view of the importance of the earth-life of
-man, and give the idea of sanctity to the commandment, "Be Fruitful."
-Undoubtedly the most important thing in life is life itself, since
-there flows from life all other things,--experiences, joys, sorrows,
-sympathies, achievements, righteousness, honor, power--it is the root,
-the base of all. To protect and preserve life, whence spring all
-things else, God has issued his decree, "Thou shalt not kill"--the
-Everlasting's cannon, fixed alike against self-slaughter and the
-killing of others; and on the crime of murder is placed the heaviest of
-all penalties--"whoso sheddeth man's blood, by man shall his blood be
-shed;" (Gen. ix; 6); "No murderer hath eternal abiding in him" (I John
-iii; 15.)
-
-And on the other hand, for the promotion of life, what encouragement
-has God not given? First, this commandment, "Be fruitful and multiply
-and replenish [refill] the earth;" second, in making sex desire and
-love of offspring the strongest of passions, refining both, however,
-by the sentiment of love, and confining by his law the exercise of
-these life-functions to the limits of wedlock relations. "Lo, children
-are no heritage of the Lord; and the fruit of the womb is his reward.
-As arrows are in the hand of a mighty man; so are children of the
-youth. Happy is the man that hath his quiver full of them; they shall
-not be ashamed, but they shall speak with the enemies in the gate"
-(Psalms 127:3-5). And when the Lord would give his highest blessing
-to Abraham, his friend, for his supreme act of obedience, he could but
-say: "In blessing I will bless thee, and in multiplying I will multiply
-thy seed as the stars of the heaven, and as the sand which is upon the
-sea shore; and thy seed shall possess the gate of his enemies; and in
-thy seed shall all the nations of the earth be blessed; because thou
-hast obeyed my voice." (Genesis, xxii, 17-18.) And to Jacob the Lord
-also said: "Behold, I will make thee fruitful, and multiply thee, and I
-will make of thee a multitude of people."--(Gen. xlviii, 4.)
-
-In nature, too, this law of life is written, until our philosophers
-who treat on life in its various forms, declare that the very "object
-of nature is function"--i. e. life. (Lester F. Ward, Outlines of
-Sociology, 1904, ch. V.) So superabundant is the fertility of all
-forms of life, animal and vegetable, that if it were not limited by
-destructive forces of life, the earth would soon be overwhelmed. "Every
-being," says Mr. Darwin, "which during its natural lifetime produces
-several eggs or seeds, must suffer destruction during some period of
-its life, and during some season or occasional year, otherwise, on the
-principle of geometrical increase, its numbers would quickly become so
-inordinately great that no country could support the product. * * * *
-* There is no exception to the rule that every organic being naturally
-increases at so high a rate, that, if not destroyed, the earth would
-soon be covered by the progeny of a single pair. Even slow-breeding
-man has doubled in twenty-five years, and at this rate, in less than
-a thousand years, there would literally not be standing-room for his
-progeny. * * * * * In a state of nature almost every full-grown plant
-annually produces seed, and amongst animals there are very few which
-do not annually pair. Hence we may confidently assert, that all plants
-and animals are tending to increase at a geometrical ratio,--that
-all would rapidly stock every station in which they could any how
-exist---and that this geometrical tendency to increase must be checked
-by destruction at some period of life."--("The Origin of Species," p.
-50, 51, 52.)
-
-What is the significance of this rich endowment with the power of
-reproduction in all forms of life, animal and vegetable, until it
-assumes the appearance of actual redundancy? Is it not nature's
-testimony to the fact of the desirability of life? And hence she
-has equipped the various species with power to perpetuate life, not
-withstanding the destructive forces with which life in its great
-variety of forms has to contend. Is life--especially human life--worth
-living? Undoubtedly, since nature has so abundantly provided the means
-for its perpetuation, and God has given the commandment, "Be fruitful
-and replenish the earth."
-
-_4. The Symbols of Life and Death: "The Tree of Life._--so called
-from its symbolic character as a sign and seal of immortal life. Its
-prominent position in the midst of the garden where it must have been
-an object of daily observation and interest, was admirably fitted to
-keep them [Adam and Eve] habitually in mind of God and futurity."
-
-_"Tree of the Knowledge of Good and Evil._--so called because it
-was a test of obedience by which our first parents were to be tried,
-whether they would be good or bad, obey God or break his commandments.'
-
-_"Thou Shalt not Eat of it. * * * Thou Shalt Surely Die._--no reason
-assigned for the prohibition, but death was to be the punishment of
-disobedience. A positive command like this was not only the simplest
-and easiest, but the only trial to which their fidelity could be
-exposed." (Commentary Critical and Explanatory of the Old and New
-Testament, Jamieson-Fossett-Brown.)
-
-In the above symbols, together with the commandment and penalty to
-follow disobedience, we have assembled the great mysteries of this
-world--Life, Death, Good, Evil, the fact of man's Agency--power
-to order his own course, to obey or disobey; continued life for
-obedience, which is but conformation to the law of life; and death
-for disobedience, or departure from the conditions on which life is
-predicated. The Tree of Life was the symbol of eternal life, for later
-when man had partaken of the fruit of the Tree of Death--the Tree
-of the Knowledge of Good and Evil--God is represented as saying, in
-effect, since the man has become as one of us to know good and evil,
-lest he put forth his hand now and partake also of the tree of life
-and eat and live forever, let us send him forth from the garden and
-guard the tree of life by cherubims with flaming sword. And so it was
-ordered.--(Genesis iii:22-25) See also Alma ch. xii:22-27; also Alma
-ch. xii, 1-10.
-
-Death was symbolized in the Tree of the Knowledge of Good and Evil--in
-the day thou eatest of it, thou shalt surely die--hence the Tree of
-Death. Death we learn from other scriptures than Genesis, is both
-temporal and spiritual. What is here called temporal death is physical
-death, separation of spirit and body, the dust returning to the earth
-whence it came; but the spirit, being as we have seen a thing immortal,
-survives in conscious life and goes to the world of spirits. "Dust thou
-art, and to dust thou shalt return," was not written of the spirit of
-man. The spiritual death is the breaking of the union of the soul with
-God, separation, alienation from God. (See Alma, chapters 12, 13, 42.)
-Man's disobedience to God would break this union of the soul with God,
-and hence spiritual death. But while partaking of the fruit of the
-Tree of Knowledge would bring death, both spiritual and temporal, yet
-it would bring also the knowledge that would make men as Gods, to know
-good and evil; and to this end, doubtless, was planned the whole scheme
-of man's earth-life. This to be developed in lessons that follow.
-
-
-
-LESSON VIII.
-
-(Scripture Reading Exercise.)
-
-THE ADAMIC DISPENSATION--II.
-
-ANALYSIS.
-
-I. The Fall--
-
-1. The Temptation and Fall of Adam.
-
-II. Sectarian View of the Fall of Adam.
-
-III. Book of Mormon View of the Fall.
-
-REFERENCES.
-
-Genesis ch. iii. Book of Moses (P. G. P.) ch. iv. II Nephi ii:14-20.
-Alma xii:22-27. Also Alma xlii:1-11.
-
-II Nephi; ii Alma xiii and xlii; and the treaties which takes the place
-of notes.
-
-NOTES.[A]
-
-The Fall of Adam--The Purpose of Man's Earth-Life.
-
-[Footnote A: In Lessons VIII and IX, in place of detached notes a brief
-treatise is given upon The Fall of Adam; and the Purpose of Man's
-Creation; recounting the various views entertained upon that subject by
-the great divisions of Christendom, as also the views set forth in the
-revelations of God. This treatment is rendered necessary by the nature
-of the subject.]
-
-In the second book of Nephi occurs the following direct, explicit
-statement: "Adam fell that man might be, and men are that they might
-have joy."
-
-This assertion concerns two of the mightiest problems of theology:
-
-1st, The reason for Adam's fall;
-
-2nd, The purpose of man's earth-existence.
-
-                    _Silence of the Creeds._
-
-No where in the creeds of men--the creeds of men! those great
-crystallizations of Christian truths as men have conceived those truths
-to he; those embodied deductions of the teachings of Holy Scripture--no
-where in them, I repeat, are these two great theological questions
-disposed of on scriptural authority.
-
-                       _Presbyterian View._
-
-The Westminster Confession of Faith, which embodies the accepted
-doctrine of one of the largest bodies of Protestant Christendom,
-ascribes the purpose of all the creative acts of God to be "The
-manifestation of the glory of his eternal power, wisdom and
-goodness."[A] And in an authoritative explanation of this part of the
-creed it is said, "The design of God in creation was the manifestation
-of his own glory." And again, "Our confession very explicitly takes the
-position that the chief end of God in his eternal purposes and in their
-temporal execution in creation and providence is the manifestation of
-his own glory. * * * * * The scriptures explicitly assert that this is
-the chief end of God in creation. * * * * The manifestation of his own
-glory is intrinsically the highest and worthiest end that God could
-propose to Himself."[B]
-
-[Footnote A: Westminster Confession, chap, iv--Of Creation--Section 1.]
-
-[Footnote B: In proof of this last declaration the expounder cites Col.
-i:16; Prov. xvi:4; Rev. iv:11; Rom. xi:36. See Commentary on the
-Confession of Faith with questions for theological students and Bible
-classes by the Rev. A. A. Hodge D. D. chapter iv. The reading of the
-passages quoted will convince any one that the statement of the creed
-is but poorly or not at all sustained by them.]
-
-The only business I have here with this declaration of the purpose of
-God in creation--including the creation of man, of course--is simply
-to call attention to the fact that it no where has the direct warrant
-of scripture.
-
-                         _Episcopalian View._
-
-The great Protestant body of Christians known as the "Episcopal Church"
-whose chief doctrines are embodied in "The Book of Common Prayer," is
-silent upon the two subjects in question, viz. "why" Adam fell; the
-"object" of man's existence. Their "Articles of Faith," it is true,
-speak of the "fall" of Adam, and its effect upon the human race, but
-nowhere do they attempt to say "why" it was that Adam fell; or give a
-"reason" for man's existence. Their creeds proclaim their faith in God,
-"the Maker and Preserver of all things, both visible and invisible;"
-but no where declare the purpose of that creation, and consequently
-have no word as to the "object" of man's existence.
-
-                        _Roman Catholic View._
-
-The exposition of the Catholic creed on the same point, as set forth in
-the Douay Catechism is as follows:
-
-"Ques. What signify the words creation of heaven and earth?
-
-"Ans. They signify that God made heaven and earth and all creatures in
-them of nothing, by his word only.
-
-"Ques. 'What moved God to make them?
-
-"Ans. His own goodness, so that he may communicate himself to angels
-and to man for whom he made all other creatures."
-
-Speaking of the creation of the angels, the same work continues:
-
-"Ques. For what end did God create them? [the angels].
-
-"Ans. To be partakers of his glory and to be our guardians."
-
-Referring again to man's creation the following occurs:
-
-"Ques. Do we owe much to God for creation?
-
-"Ans. Very much, because he made us in such a perfect state, creating
-us for himself, and all things else for us."[A]
-
-[Footnote A: Douay Catechism chapter iii.]
-
-From all which it may be summarized that the purposes of God in the
-creation of man and angels, according to Catholic theology, is--
-
-First, that God might communicate himself to them;
-
-Second, that they might be partakers of his glory.
-
-Third, that he created them for himself, and all things else for them.
-
-While this may be in part the truth, and so far excellent, it has no
-higher warrant of authority than human deduction, based on conjecture,
-not scripture; and it certainly falls far short of giving to man that
-"pride of place" in existence to which his higher nature and his
-dignity as a son of God entitles him.
-
-                            _Mormon View._
-
-"Adam fell that man might be."
-
-I think it cannot be doubted when the whole story of man's fall is
-taken into account, that in some way--however hidden it may be under
-allegory--his fall was closely associated with the propagation of the
-race. Before the fall we are told that Adam and Eve "were both naked,
-the man and his wife, and were not ashamed."[A] But after the fall "The
-eyes of them both were opened and they knew that they were naked, and
-they sewed fig leaves together and made themselves aprons,"[B] and also
-hid from the presence of the Lord.
-
-[Footnote A: Gen. ii:25.]
-
-[Footnote B: Ibid iii:7. also Lehi: "And now, behold, If Adam had not
-transgressed, he would not have fallen; but he would have remained
-in the Garden of Eden. And all things which were created, must have
-remained in the same state [in] which they were, after they were
-created; and they must have remained forever, and had no end. And they
-would have had no children; wherefore, they would have remained in a
-state of innocence, having no joy, for they knew no misery; doing no
-good, for they knew no sin. But behold, all things have been done in
-the wisdom of him who knoweth all things." (II Nephi ii:22-24. See
-also Book of Moses chap v. 11.)]
-
-In an incidental way Paul gives us to understand that Adam in the
-matter of the first transgression was not deceived, but that the woman
-was.[A] It therefore follows that Adam must have sinned knowingly,
-and perhaps deliberately; making choice of obedience between two laws
-pressing upon him. With his spouse, Eve, he had received a commandment
-from God to be fruitful, to perpetuate his race in the earth. He had
-also been told not to partake of a certain fruit of the Garden of
-Eden; but according to the story of Genesis, as also according to the
-assertion of Paul, Eve, who with Adam received the commandment to
-multiply in the earth, was deceived, and by the persuasion of Lucifer
-induced to partake of the forbidden fruit. She, therefore, was in
-transgression, and subject to the penalty of that law which from the
-scriptures we learn included banishment from Eden, banishment from the
-presence of God, and also the death of the body. This meant, if Eve
-were permitted to stand alone in her transgression, that she must be
-alone also in suffering the penalty. In that event she would have been
-separated from Adam, which necessarily would have prevented obedience
-to the commandment given to them conjointly to multiply in the earth.
-In the presence of this situation it is therefore to be believed that
-Adam not deceived either by the cunning of Lucifer or the blandishments
-of the woman, deliberately, and with full knowledge of his act and
-its consequences, and in order to carry out the purpose of God, in
-the creation of man, shared alike the woman's transgression and its
-effects, and this in order that the first great commandment he had
-received from God, viz.--"Be fruitful and multiply and replenish the
-earth and subdue it"--might not fail of fulfillment. Thus "Adam fell
-that man might be."
-
-[Footnote A: Tim. ii:14.]
-
-The effect of this doctrine upon the ideas of men concerning the great
-Patriarch of our race will be revolutionary. It seems to be the fashion
-of those who assume to teach the Christian religion to denounce Adam
-in unmeasured terms: as if the fall of man had surprised, if indeed it
-did not altogether thwart, the original plan of God, respecting the
-existence of man in the earth. The creeds of the churches generally
-fail to consider the 'fall' as part of God's purpose regarding this
-world; and, in its way, as essential to the accomplishment of that
-purpose as the "redemption" through Jesus Christ. Certainly there would
-have been no occasion for the "redemption" had there been no "fall;"
-and hence no occasion for the display of all that wealth of grace and
-mercy and justice and love--all that richness of experience involved
-in the gospel of Jesus Christ, had there been no "fall." It cannot
-be but that it was part of God's purpose to display these qualities
-in their true relation, for the benefit and blessing and experience
-and enlargement of man; and since there would have been no occasion
-for displaying them but for the "fall," it logically follows that the
-"fall," no less than the "redemption," must have been part of God's
-original plan respecting the earth-probation of man. The "fall,"
-undoubtedly was a fact as much present to the foreknowledge of God as
-was the "redemption;" and the act which encompassed it must be regarded
-as more praise-worthy than blame-worthy, since it was essential to the
-accomplishment of the divine purpose. Yet, as I say, those who assume
-to teach Christianity roundly denounce Adam for his transgression. "The
-Catholic Church teaches," says Joseph Faa' Di Bruno, D. D., "that Adam
-by his sin has not only caused harm to himself, but to the whole human
-race; that by it he lost the supernatural justice and holiness which he
-received gratuitously from God, and lost it, not only for himself, but
-also for all of us; and that he, having stained himself with the sin of
-disobedience, has transmitted not only death and other bodily pains and
-infirmities to the whole human race, but also sin, which is the death
-of the soul."[A]
-
-[Footnote A: Catholic Belief, p. 6.]
-
-And again:
-
-"Unhappily, Adam by his sin of disobedience, which was also a sin of
-pride, disbelief, and ambition, forfeited, or, more properly speaking,
-rejected that original justice; and we, as members of the human
-family, of which he was the head, are also implicated in that guilt of
-self-spoliation, or rejection and deprivation of those supernatural
-gifts; not indeed on account of our having willed it with our personal
-will, but by having willed it with the will of our first parent, to
-whom we are linked by nature as members to their head."[A]
-
-[Footnote A: Catholic Belief, p. 330.]
-
-Still again, and this from the Catholic Catechism:
-
-"Q. How did we lose original justice?
-
-"A. By Adam's disobedience to God in eating the forbidden fruit.
-
-"Q. How do you prove that?
-
-"A. Out of Rom. v:12. 'By one man sin entered into the world, and by
-sin death; and so unto all men death did pass, in whom all have sinned.'
-
-"Q. Had man ever died if he had never sinned?
-
-"A. He would not, but would live in a state of justice and at length
-would be translated alive to the fellowship of the angels."[A]
-
-[Footnote A: Douay Catechism, p. 13.]
-
-From a Protestant source I quote the following:
-
-"In the fall of man we may observe, 1. The greatest infidelity. 2.
-Prodigious pride. 3. Horrid ingratitude. 4. Visible contempt of God's
-majesty and justice. 5. Unaccountable folly. 6. A cruelty to himself
-and to all his posterity. Infidels, however, have treated the account
-of the fall and its effects, with contempt, and considered the whole
-as absurd; but their objections to the manner have been ably answered
-by a variety of authors; and as to the effects, one would hardly think
-any body could deny. For, that man is a fallen creature, is evident,
-if we consider his misery, as an inhabitant of the natural world; the
-disorders of the globe we inhabit, and the dreadful scourges with which
-it is visited; the deplorable and shocking circumstances of our birth;
-the painful and dangerous travail of women; our natural uncleanliness,
-helplessness, ignorance, and nakedness, the gross darkness in which we
-naturally are, both with respect to God and a future state; the general
-rebellion of the brute creation against us; the various poisons that
-lurk in the animal, vegetable, and mineral world, ready to destroy
-us; the heavy curse of toil and sweat to which we are liable; the
-innumerable calamities of life, and the pangs of death."[A]
-
-[Footnote A: Buck's Theological Dictionary, p. 335.]
-
-In its article on man the dictionary just quoted also says:
-
-"God, it is said, made man upright, (Eccl. vii:29), without any
-imperfection, corruption, or principle of corruption in his body or
-soul; with light in his understanding, holiness in his will, and purity
-in his affection. This constituted his original righteousness, which
-was universal, both with respect to the subject of it, the whole man,
-and the object of it, the whole law. Being thus in a state of holiness,
-he was necessarily in a state of happiness. He was a very glorious
-creature, the favorite of heaven, the lord of the world, possessing
-perfect tranquility in his own breast, and immortal. Yet he was not
-without law: for the law of nature, which was impressed on his heart,
-God superadded a positive law, not to eat of the forbidden fruit (Gen.
-ii:17) under the penalty of death natural, spiritual, and eternal. Had
-he obeyed this law, he might have had reason to expect that he would
-not only have had the continuance of the natural and spiritual life,
-but have been transported to the upper paradise. Man's righteousness,
-however, though universal, was not immutable, as the event has proved.
-How long he lived in a state of innocence cannot easily be ascertained,
-yet most suppose it was but a short time. The [Transcriber's note:
-break in the text here appears to be a printer's error in the original]
-tion, or rejection and deprivation of those supernatural gifts;
-not indeed positive law which God gave him he broke, by eating the
-forbidden fruit. The consequence of this evil act was, that man lost
-the chief good; his nature was corrupted; his powers depraved, his
-body subject to corruption, his soul exposed to misery, his posterity
-all involved in ruin, subject to eternal condemnation, and for ever
-incapable to restore themselves to the favor of God, to obey his
-commands perfectly, and to satisfy his justice."[A]
-
-[Footnote A: Buck's Theological Dictionary, p. 182.]
-
-Another Protestant authority says:
-
-"The tree of knowledge of good and evil revealed to those who ate its
-fruit secrets of which they had better have remained ignorant; for the
-purity of man's happiness consisted in doing and loving good without
-even knowing evil."[A]
-
-[Footnote A: Old Testament History William Smith, L. L.D., chap. ii.]
-
-From these several passages as also indeed from the whole tenor of
-Christian writings upon this subject, the fall of Adam is quite
-generally deplored and upon him is laid a very heavy burden of
-responsibility. It was he, they complain, who
-
-"Brought death into the world, and all our woe."
-
-One great division of Christendom in its creed, it is true, in dealing
-with the fall, concedes that "God was pleased according to his wise and
-holy counsel, to permit [the fall] having purposed to order it to his
-own glory."[A]
-
-[Footnote A: Westminster Confession chapter vi, section 1.]
-
-And in an authoritative explanation of this section they say, "That
-this sin [the fall] was permissively embraced in the sovereign purpose
-of God." And still further in explanation: "Its purpose being God's
-general plan, and one eminently wise and righteous, to introduce
-all the new created subjects of moral government into a state of
-probation for a time in which he makes their permanent character and
-destiny depend upon their own action." Still, this sin described as
-being permissively embraced in the sovereign purpose of the Deity,
-God designed "to order it to his own glory;" but it no where appears
-according to this confession of faith that the results of the fall are
-to be of any benefit to man. The only thing consulted in the theory of
-this creed seems to be the manifestation of the glory of God--a thing
-which represents God as a most selfish being--but just how the glory
-of God can be manifested by the "fall" which, according to this creed,
-results in the eternal damnation of the overwhelming majority of his
-"creatures," is not quite apparent.
-
-Those who made this Westminster Confession, as also the large following
-which accept it, concede that their theory involves them at least in
-two difficulties which they confess it is impossible for them to meet.
-These are, respectively:
-
-First, "How could sinful desires or volitions originate in the soul of
-moral agents created holy like Adam and Eve;" and, second, "how can sin
-be permissively embraced in the eternal purpose of God and not involve
-him as responsible for the sin?" "If it be asked," say they "why
-God, who abhors sin, and who benevolently desires the excellence and
-happiness of his creatures, should sovereignly determine to permit such
-a fountain of pollution, degradation, and misery to be opened, we can
-only say, with profound reverence, 'Even so, Father, for so it seemed
-good in thy sight.'"[A]
-
-[Footnote A: Commentary on the Confession of Faith, A. D. Hodge, pp.
-105-108.]
-
-These difficulties, however, are the creed's and those who accept it,
-not ours, and do not further concern our discussion at this point.
-
-Infidels--under which general term (and I do not use it offensively)
-I mean all those who do not accept the Christian creeds, nor believe
-the Bible to be a revelation--infidels, I say, quite generally deride
-the fall of man as represented both in the creeds of Christendom and
-in the Bible. They regard the tremendous consequences attendant upon
-eating the forbidden fruit as altogether out of proportion with the act
-itself, and universally hold that a moral economy which would either
-design or permit such a calamity as the fall is generally supposed to
-be, as altogether unworthy of an all-merciful and just Deity. Thomas
-Paine referring to it says:
-
-"Putting aside everything that might excite laughter by its absurdity,
-or detestation by its profaneness, and confining ourselves merely to
-an examination of the parts, it is impossible to conceive a story more
-derogatory to the Almighty, more inconsistent with his wisdom, more
-contradictory to his power than this story is."
-
-In their contentions against the story of Genesis, no less than iu
-their war upon "the fall" and "original sin" in the men-made creeds
-of Christendom, infidels have denounced God in most blasphemous terms
-as the author of all the evil in this world by permitting, through
-not preventing, the fall; and they have as soundly ridiculed and
-abused Adam for the part he took in the affair. He has been held up by
-them as weak and cowardly, because he referred his partaking of the
-forbidden fruit to the fact that the woman gave to him and he did eat;
-a circumstance into which they read an effort on the part of the man
-to escape censure, perhaps punishment, and to cast the blame for his
-transgression upon the woman. These scoffers proclaim their preference
-for the variations of this story of a "fall of man" as found in the
-mythologies of various peoples, say those of Greece or India.[A] But
-all this aside. The truth is that nothing could be more courageous,
-sympathetic, or nobly honorable than the course of this world's great
-Patriarch in his relations to his wife Eve and the "fall." The woman
-by deception is led into transgression, and stands under the penalty
-of a broken law. Banishment from the presence of God, banishment from
-the presence of her husband--death, await her. Thereupon the man, not
-deceived, but knowingly (as we are assured by Paul), also transgresses.
-Why? In one aspect of the case in order that he might share the woman's
-banishment from the comfortable presence of God, and with her die--than
-which ho higher proof of love could be given--no nobler act of chivalry
-performed. But primarily he transgressed that "Man might be." He
-transgressed a less important law that he might comply with one more
-important, if one may so speak of any of God's laws. The facts are, as
-we have already seen, that the conditions which confronted Adam in his
-earth-life were afore time known to him; that of his own volition he
-accepted them, and came to earth to meet them.
-
-[Footnote A: See Ingersoll's Lectures, "Liberty of Man, Woman and
-Child," where the great orator, contrasts the story of the Pall
-given in the Bible with that of Brahma in the Hindoo mythology, and
-extravagantly praises the latter to the disparagement of the former.]
-
-
-
-LESSON IX.
-
-(Scripture Reading Exercise.)
-
-THE ADAMIC DISPENSATION--III.
-
-ANALYSIS.
-
-I. The Purpose of Man's Earth Life.
-
-II. Epicurean Doctrine.
-
-III. Book of Mormon Doctrine--Men Are That They Might Have Joy.
-
-REFERENCES.
-
-Book of Mormon--Nephi ii; Alma xiii and xlii, and the notes of this
-lesson.
-
-NOTES.
-
-_The Purpose of Man's Earth-Life.--"Men are that they might have
-joy."_
-
-That is to say, the purpose of man's earth-life is in some way to be
-made to contribute to his joy, which is but another way of saying that
-man's earth-life is to eventuate in his advantage.
-
-"Men are that they might have joy!" What is meant by that? Have we
-here the reappearance of the old Epicurean doctrine, "pleasure is the
-supreme good, and chief end of life?" No, verily! Nor any form of
-ancient or modern Hedonism[A] whatsoever. For mark, in the first place,
-the different words "joy" and "pleasure." They are not synonymous. The
-first does not necessarily arise from the second. Joy may arise from
-quite other sources than "pleasure," even from pain, when the endurance
-of pain is to eventuate in the achievement of some good: such as the
-travail of a mother in bringing forth her offspring; the weariness
-and pain and danger of toil by a father, to secure comforts for loved
-ones. Moreover, whatever apologists may say, it is very clear that
-the "pleasure" of the Epicurean philosophy, hailed as "the supreme
-good and chief end of life," was to arise from agreeable sensations,
-or what ever gratified the senses, and hence was, in the last
-analysis of it--in its roots and branches--in its theory and in its
-practice--"sensualism." It was to result in physical ease and comfort,
-and mental inactivity--other than a conscious, self-complacence--being
-regarded as "the supreme good and chief end of life." I judge this
-to be the net result of this philosophy since these are the very
-conditions in which Epicureans describe even the gods to exist;[B] and
-surely men could not hope for more "pleasure," or greater happiness
-than that possessed by their gods. Cicero even charges that the
-sensualism of Epicurus was so gross that he represents him as blaming
-his brother, Timocrates, "because he would not allow that everything
-which had any reference to a happy life was to be measured by the
-belly; nor has he," continues Cicero, "said this once only, but often."
-
-[Footnote A: "Hedonism: The doctrine of certain Greek philosophers;
-in ethics, gross self-interest. Hedonism is the form of eudemonism
-that regards pleasure (including avoidance of pain) as the only
-conceivable object in life, and teaches that as between the
-lower pleasures of sense and the higher enjoyments of reason or
-satisfactory satisfied-respect, there is no difference except in the
-degree, duration and hedonic value of the experience, there being,
-in strictness, no such thing as ethical or moral value." Standard
-Dictionary.]
-
-[Footnote B: In Cicero's description of the Epicurean conception of
-the gods he says: "That which is truly happy cannot be burdened with
-any labor Itself, nor can it impose any labor on another, nor can it
-be influenced by resentment or favor, because things which are liable
-to such failings must be weak and frail. * * Their life [i. e. of the
-gods] is most happy and the most abounding with all kinds of blessings
-which can be conceived. They do nothing. They are embarrassed with no
-business; nor do they perform any work. They rejoice in the possession
-of their own wisdom and virtue. They are satisfied that they shall ever
-enjoy the fulness of eternal pleasure. * * * Nothing can be happy that
-is not at ease." (Tusculan Disputations, The Nature of the Gods).]
-
-This is not the "joy," it is needless to say, contemplated in the
-Book of Mormon. Nor is the "joy" there contemplated the "joy" of
-mere innocence--mere innocence, which, say what you will of it, is
-but a negative sort of virtue. A virtue that is colorless, never
-quite sure of itself, always more or less uncertain, because untried.
-Such a virtue--if mere absence of vice may be called virtue--would
-be unproductive of that "joy" the attainment of which is set forth
-in the Book of Mormon as the purpose of man's existence; for in the
-context it is written, "They [Adam and Eve] would have remained in a
-state of 'innocence,' having no joy, for they know no misery; doing no
-good, for they knew no sin."[A] From which it appears that the "joy"
-contemplated in our Book of Mormon passage is to arise from something
-more than mere innocence, which is, impliedly, unproductive of "joy."
-The "joy" contemplated in the Book of Mormon passage is to arise out
-of man's rough and thorough knowledge of evil, of sin; through knowing
-misery, sorrow, pain and suffering; through seeing good and evil
-locked in awful conflict; through a consciousness of having chosen
-in that conflict the better part, the good; and not only in having
-chosen it, but in having wedded it by eternal compact; made it his by
-right of conquest over evil. It is "joy" that will will arise from a
-consciousness of having "fought the good fight," of having "kept the
-faith." It will arise from a consciousness of moral, spiritual and
-physical strength. Of strength gained in conflict. The strength that
-comes from experience; from having sounded the depths of the soul;
-from experiencing all the emotions of which mind is susceptible; from
-testing all the qualities and strength of the intellect. A "joy"
-that will come to man from a contemplation of the universe, and a
-consciousness that he is an heir to all that is--a joint heir with
-Jesus Christ and God; from knowing that he is an essential part of
-all that is. It is a joy that will be born of the consciousness of
-existence itself--that will revel in existence--in thoughts of and
-realization of existence's limitless possibilities. A "joy" born of
-the consciousness of the power of eternal increase. A "joy" arising
-from association with the Intelligences of innumerable heavens--the
-Gods of all eternities. A "joy" born of a consciousness of being, of
-intelligence, of faith, knowledge, light, truth, mercy, justice, love,
-glory, dominion, wisdom, power; all feelings, affections, emotions,
-passions; all heights and all depths. "Men are that they might have
-joy;" and that "joy" is based upon and contemplates all that is here
-set down.
-
-[Footnote A: II Nephi ii:23.]
-
-Here, then, stands the truth so far as it may be gathered from God's
-word and the nature of things: There is in man an eternal, uncreated,
-self existing entity, call it "intelligence," "mind," "spirit,"
-"soul"--what you will, so long as you recognize it, and regard its
-nature as eternal. There came a time when in the progress of things,
-(which is only another way of saying in the "nature of things") an
-earth-career, or earth existence, because of the things it has to
-teach, was necessary to the enlargement, to the advancement of these
-"intelligences," these "spirits," "souls." Hence an earth is prepared;
-and one sufficiently advanced and able, by the nature of him to bring
-to pass the events, is chosen, through whom all earth-existence, with
-all its train of events--its mingled miseries and comforts, its sorrows
-and joys, its pains and pleasures, its good, and its evil--may be
-brought to pass. He comes to earth with his appointed spouse. He comes
-primarily to bring to pass man's earth-life. He comes to the earth
-with the solemn injunction upon him. "Be fruitful and multiply, and
-replenish the earth, and subdue it." But he comes with the knowledge
-that this earth-existence of eternal "Intelligences" is to be lived
-under circumstances that will contribute to their enlargement, to their
-advancement. They are to experience joy and sorrow, pain and pleasure;
-witness the effect of good and evil, and exercise their agency in the
-choice of good or of evil. To accomplish this end, the local, or earth
-harmony of things must be broken. Evil to be seen, and experienced,
-must enter the world, which can only come to pass through the violation
-of law. The law is given:--"Of the tree of the knowledge of good and
-evil, thou shalt not eat of it: for in the day thou eatest of it thou
-shalt surely die." The woman, forgetful of the purpose of the earth
-mission of herself and spouse is led by flattery and deceit into a
-violation of that law, and becomes subject to its penalty. But the man,
-not deceived, but discerning clearly the path of duty, and in order
-that earth-existence may be provided for the great host of "spirits"
-to come to earth under the conditions prescribed--he also transgresses
-the law, not only that men might be, but that they might have that
-being under the very circumstances deemed essential to the enlargement,
-to the progress of eternal Intelligences. Adam did not sin because
-deceived by another. He did not sin maliciously, or with evil intent;
-or to gratify an inclination to rebellion against God, or to thwart
-the Divine purposes, or to manifest his own pride. Had his act of sin
-involved the taking of life rather than eating a forbidden fruit, it
-would be regarded as a "sacrifice" rather than a "murder." This to
-show the nature of Adam's transgression. It was a transgression of the
-law--"for sin is the transgression of the law"[A]--that conditions
-deemed necessary to the progress of eternal Intelligences might obtain.
-Adam sinned that men might be, and not only "be," but have that
-existence under conditions essential to progress. But Adam did sin.
-He did break the law; and violation of law involves the violator in
-its penalties, as surely as effect follows cause. Upon this principle
-depends the dignity and majesty of law. Take this fact away from moral
-government and your moral laws become mere nullities. Therefore,
-notwithstanding Adam fell that men might be, and in his transgression
-there was at bottom a really exalted motive--a motive that contemplated
-nothing less than bringing to pass the highly necessary purposes of God
-with respect to man's existence in the earth--yet his transgression of
-law was followed by certain moral effects in the nature of men and in
-the world. The harmony of things was broken; discord ruled; changed
-relations between God and men took place; darkness, sin and death
-stalked through the world, and conditions were brought to pass in the
-midst of which the eternal Intelligences might gain those experiences
-that such conditions had to teach.
-
-[Footnote A: I John iii 4.]
-
-Now as to the second part of the great truth--"men are that they might
-have joy"--viewed also in the light of the "Intelligence" or "spirit"
-in man being an eternal, uncreated, self-existing entity. Remembering
-what I have already said in these pages as to the nature of this "joy"
-which it is the purpose of earth existence to secure, remembering
-from what it is to arise--from the highest possible development--the
-highest conceivable enlargement of physical, intellectual, moral
-and spiritual power--what other conceivable purpose for existence
-in earth-life could there be for eternal Intelligences than this
-attainment of "joy" springing from progress? Man's existence for the
-manifestation alone of God's glory, as taught by the creeds of men,
-is not equal to it. That view represents man as but a thing created,
-and God as selfish and vain of glory. True, the Book of Mormon idea of
-the purpose of man's existence, is accompanied by a manifestation of
-God's glory; for with the progress of Intelligences there must be an
-ever widening manifestation of the glory of God. It is written that
-"the glory of God is Intelligence;" and it must follow, as clearly as
-the day follows night, that with the enlargement, with the progress
-of Intelligences, there must ever be a constantly increasing splendor
-in the manifestation of the glory of God. But in the Book of Mormon
-doctrine, the manifestation of that glory is incidental. The primary
-purpose is not in that manifestation but the "joy" arising from the
-progress of Intelligences. And yet that fact adds to the glory of God,
-since it represents the Lord as seeking the enlargement and "joy" of
-kindred Intelligences, rather than the mere selfish manifestation of
-his own, personal glory. "This is my work and my glory," says the Lord,
-in another "Mormon" scripture, "to bring to pass the immortality and
-eternal life of man;"[A] and therein is God's "joy." A "joy" that grows
-from the progress of others; from bringing to pass the immortality and
-eternal life of "man." Not the immortality of the "spirit" of man, mark
-you, for that immortality is already existent; but to bring to pass the
-immortality of the spirit and body in their united condition, and which
-together constitutes "man," "the soul"--the whole man; for "the spirit
-and the body is the soul of man;" and the resurrection of the dead is
-the redemption of the soul--the whole man. And the purpose for which
-man is, is that he might have "joy;" that "joy" which, in the last
-analysis of things, should be even as God's "joy," and God's glory,
-namely, the bringing to pass the progress, enlargement and "joy" of
-others.
-
-[Footnote A: Pearl of Great Price i:39.]
-
-
-
-LESSON X.[A]
-
-(Scripture Reading Exercise.)
-
-THE ADAMIC DISPENSATION--IV.
-
-ANALYSIS.
-
-I. The Problem of Evil.
-
-II. The Law of Opposite Existence.
-
-REFERENCES.
-
-II Nephi ii:5-30. See Treatise which takes the place of notes.
-
-[Footnote A: As in the case of lesson viii and ix it is thought that
-the brief treatis which is here given on "The Problem of Moral Evil"
-will be more serviceable than detached notes, and hence it is given in
-their stead. It might be well also to assign the subject of the lesson
-to one of the more experienced of the elders for a discourse, giving
-ample time for preparation.]
-
-NOTES.
-
-_1. The Problem of the Existence of Moral Evil:_ The existence of
-evil in the world has ever been a vexed problem for both theologians
-and philosophers, and has led to the wildest speculations imaginable.
-It will be sufficient here, however, if I note the recognition by high
-authority of the difficulties involved in the problem. Of those who
-have felt and expressed these difficulties, I know of no one who has
-done so in better terms than Henry L. Mansel in his celebrated Lectures
-on "The Limits of Religious Thought" (1858), in the course of which he
-says:
-
-"The real riddle of existence--the problem which confounds all
-philosophy, aye, and all religion too, so far as religion is a thing of
-man's reason, is the fact that evil exists at all; not that it exists
-for a longer or a short duration. Is not God infinitely wise and holy
-and powerful now? and does not sin exist along with that infinite
-holiness and wisdom and power? Is God to become more holy, more wise,
-more powerful hereafter; and must evil be annihilated to make room for
-his perfections to expand? Does the infinity of his eternal nature ebb
-and flow with every increase or diminution in the sum of human guilt
-and misery? Against the immovable barrier of the existence of evil,
-the waves of philosophy have dashed themselves unceasingly since the
-birthday of human thought, and have retired broken and powerless,
-without displacing the minutest fragment of the stubborn rock, without
-softening one feature of its dark and rugged surface."
-
-This truly great writer then proceeds by plain implication to make it
-clear that religion no more than philosophy has solved the problem of
-the existence of evil:
-
-"But this mystery, [i. e. the existence-of evil], vast and inscrutable
-as it is, is but one aspect of a more general problem; it is but the
-moral form of the ever-recurring secret of the Infinite. How the
-Infinite and the Finite, in any form of antagonism or other relation,
-can exist together; how infinite power can co-exist with finite
-activity;'how infinite wisdom can co-exist with finite contingency; how
-infinite goodness can co-exist with finite evil; how the Infinite can
-exist in any manner without exhausting the universe of reality;--this
-is the riddle which Infinite Wisdom alone can solve, the problem whose
-very conception belongs only to that Universal Knowledge which fills
-and embraces the Universe of Being."
-
-In the presence of these reflections it cannot be doubted, then, that
-the existence of moral evil is one of the world's serious difficulties;
-and any solution which may be given of it that is really helpful,
-will be a valuable contribution to the world's enlightenment, a real
-revelation "a ray of light from the inner facts of things."
-
-In the Book of Mormon there is such ray of light, a word that is
-helpful.
-
-The statement of the doctrine in question occurs in a discourse of
-Lehi's on the subject of the Atonement. The aged prophet represents
-happiness or misery as growing out of the acceptance or rejection of
-the Atonement of the Christ, and adds that the misery consequent upon
-its rejection is in opposition to the happiness which is affixed to
-its acceptance: "For it must needs be," he continues, "that there is
-an opposition in all things. If [it were] not so * * * righteousness
-could not be brought to pass; neither wickedness; neither holiness
-nor misery; neither good nor bad. Wherefore [that is, if this fact
-of opposites did not exist], all things must needs be a compound in
-one; wherefore, if it [the sum of things] should be one body, it must
-needs remain as dead, having no life neither death, nor corruption nor
-incorruption, happiness nor misery, neither sense nor insensibility.
-Wherefore, it must needs have been created for a thing of naught;
-wherefore there would have been no purpose in the end of its creation.
-Wherefore, this thing [i. e. the absence of opposite existences which
-Lehi is supposing] must needs destroy the wisdom of God, and his
-eternal purposes; and also the power, and the mercy, and the justice of
-God."
-
-[Note: II Nephi ii.]
-
-The inspired man, however, even goes beyond this, and makes existences
-themselves depend upon this law of opposites:
-
-"And if ye shall say there is no law, ye shall also say there is no
-sin. If ye shall say there is no sin, ye shall also say there is no
-righteousness. And if there be no righteousness, there be no happiness.
-And if there be no righteousness nor happiness, there be no punishment
-nor misery. And if these things are not, there is no God. And if there
-is no God, we are not, neither the earth; for there could have been no
-creation of things; neither to act nor to be acted upon, wherefore, all
-things must have vanished away."
-
-This may be regarded as a very bold setting forth of the doctrine of
-antinomies, and yet I think the logic of it, and the inevitableness
-of the conclusion unassailable. "The world presents us with a picture
-of unity and distinction," says S. Baring-Gould, in his excellent
-work "Origin and Development of Religious Beliefs" "Unity without
-uniformity, and distinction without antagonism. * * * * * Everywhere,
-around us and within us, we see that radical antimony. The whole
-astronomic order resolves itself into attraction and repulsion--a
-centripetal and a centrifugal force; the chemical order into the
-antimony of positive and negative electricity, decomposing substances
-and recomposing them. The whole visible universe presents the antimony
-of light and darkness, movement and repose, force and matter, heat and
-cold, the one and the multiple. The order of life is resumed in the
-antimony of the individual and the species, the particular and the
-general; the order of our sentiments in that of happiness and sorrow,
-pleasure and pain; that of our conceptions in the antimony of the
-ideal and the real; that of our will in the conditions of activity and
-passivity.[A] The American Philosopher, Emerson, also has something
-like this. He says: Polarity, or action and reaction, we meet in every
-part of nature; in darkness and light; in heat and cold; in the ebb and
-flow of waters; in male and female; in the inspiration and expiration
-of plants and animals; in the systole and diastole of the heart; in the
-undulations of fluids and of sound; in the centrifugal and centripetal
-gravity; in electricity, galvanism and chemical affinity. Superinduce
-magnetism at one end of the needle, the opposite magnetism takes place
-at the other end. If the south attracts, the north repels. To empty
-here, you must condense there.' An inevitable dualism bisects nature,
-so that each thing is a half, and suggests another thing to make it
-whole; as, spirit, matter; man, woman; subjective, objective; in, out;
-upper, under; motion, rest; yea, nay. * * * * * Every sweet hath its
-sour, every evil its good." (Emerson's "Compensation.")
-
-[Footnote A: "Origin and Development of Religious Belief" Vol. II pp.
-22, 23.]
-
-In view of the utterances of the Book of Mormon already quoted I am
-justified in saying that evil as well as good is among the eternal
-things. Its existence did not begin with its appearance on our earth.
-Evil existed even in heaven; for Lucifer and many other spirits sinned
-there; rebelled against heaven's matchless King, waged war, and were
-thrust out into the earth for their transgression.
-
-Evil is not a created quality. It has always existed as the background
-of good. It is as eternal as goodness; it is as eternal as law; it is
-as eternal as the agency of intelligences. Sin, which is evil active,
-is trangression of law; and so long as the agency of intelligences
-and law have existed, the possibility of the trangression of law has
-existed; and as the agency of intelligences and law have eternally
-existed, so, too, evil has existed, eternally, either potentially or
-active, and will always so exist.
-
-Evil may not be referred to God for its origin. He is not its creator,
-[A] it is one of those independent existences that is uncreate, and
-stands in the category of qualities of eternal things. While not
-prepared to accept the doctrine of some philosophers that "good and
-evil are two sides of one thing." I am prepared to believe that evil is
-a necessary antithesis to good, and essential to the realization of the
-harmony of the universe. "The good cannot exist without the antithesis
-of the evil--the foil on which it produces itself and becomes known."
-As remarked by Orlando J. Smith, "Evil exists in the balance of natural
-forces. * * * * * It is also the background of good, the incentive to
-good, and the trial of good, without which good could not be. As the
-virtue of courage could not exist without the evil of danger, and as
-the virtue of sympathy could not exist without the evil of suffering,
-so no other virtue could exist without its corresponding evil. In a
-world without evil--if such a world be really conceivable, all men
-would have perfect health, perfect intelligence, and perfect morals. No
-one could gain or impart information, each one's cup of knowledge being
-full. The temperature would stand forever at seventy degrees, both heat
-and cold being evil. There could be no progress, since progress is
-the overcoming of evil. A world without evil would be as toil without
-exertion, as light without darkness, as a battle with no antagonist.
-It would be a world without meaning." Or, as Lehi puts it, in still
-stronger terms--after describing what conditions would be without
-the existence of opposites--"Wherefore, all things must needs be a
-compound in one; wherefore, if it [i. e. the sum of things] should be
-one body, [i. e. of one character--so called good without evil] it must
-needs remain as dead, having no life neither death, nor corruption nor
-incorruption, happiness nor misery, neither sense nor insensibility.
-Wherefore, it [the sum of things] must needs have been created for a
-thing of naught; wherefore there would have been no purpose in the end
-of its creation. Wherefore, this thing [the absence of opposites] must
-needs destroy the wisdom of God, and his eternal purposes; and also,
-the power, and the mercy, and the justice of God."[B]
-
-[Footnote A: Lest some text-proofer should extort, upon the me and cite
-the words of Isaiah--"I make peace and create evil"--the only text of
-scripture ascribing the creation of evil to God--I will anticipate so
-far as to say that it is quite generally agreed that no reference is
-made in the words of Isaiah to "moral evil;" but to such evils as may
-come as judgments upon people for their correction, such as famine or
-tempest or war: such an "evil" as would stand in natural antithesis to
-"peace," which word precedes, "I create evil," in the text--"I make
-peace and create"--the opposite to peace, "The evil of afflictions and
-punishments, but not the evil of sin" (Catholic Comment on Isaiah 45:
-7). Meantime we have the clearest scriptural evidence that moral evil
-is not a product of God's: "Let no man say when he is tempted, I am
-tempted of God; for God cannot be tempted with evil, neither tempteth
-he any man." That is to say, God has nothing to do with the creation
-of moral evil; "But every man is tempted when he is drawn away of his
-own lust, and enticed. Then when lust hath conceived, it bringeth forth
-sin; and sin, when it is finished, bringeth forth death." (James i:
-13-15).]
-
-[Footnote B: Nephi ii:13.]
-
-As there can be no good without the antimony of evil, so there can be
-no evil without its antimony, or antithesis--good. The existence of one
-implies the existence of the other; and, conversely, the non-existence
-of the latter would imply the non-existence of the former. It is from
-this basis that Lehi reached the conclusion that either his doctrine
-of antinomies, or the existence of opposites, is true, or else there
-are no existences. That is to say--to use his own words--"If ye shall
-say there is no law, ye shall also say there is no sin. If ye shall
-say there is no sin, ye shall also say there is no righteousness. And
-if there is no sin, ye shall also say there is no righteousness. And
-if there be no righteousness, there be no happiness. And if there be
-no righteousness nor happiness, there be no punishment nor misery. And
-if these things are not, there is no God, and if there is no God, we
-are not, neither the earth; for there could have been no creation of
-things, neither to act nor to be acted upon: wherefore, all things must
-have vanished away."[A]
-
-[Footnote A: Nephi ii:13.]
-
-But as things have not vanished away, as there are real existences, the
-whole series of things for which he contends are verities. "For there is
-a God," he declares, "and he hath created all things, both the heavens
-and the earth, and all things that in them is; both things to act, and
-things to be acted upon."
-
-After arriving at this conclusion, Lehi, proceeding from the general to
-the particular, deals with the introduction of this universal antimony
-into our world as follows:
-
-"To bring about his [God's] eternal purposes in the end of man, after
-he had created our first parents, * * * * * it must needs be that there
-was an opposition; even the forbidden fruit in opposition to the tree
-of life; the one being sweet and the other bitter; "Wherefore, the
-Lord God gave unto man that he should act for himself. Wherefore man
-could not act for himself, save it should be that he was enticed by
-the one or the other.[B] And I, Lehi, according to the things which
-I have read, must needs suppose, that an angel of God, according to
-that which is written, had fallen from heaven; wherefore he became a
-devil, having sought that which was evil before God. And because he
-had fallen from heaven, and had become miserable for ever he said unto
-Eve, yea, even that old serpent, who is the devil, who is the father
-of all lies; wherefore he said, Partake of the forbidden fruit, and ye
-shall not die, but ye shall be as God, knowing good and evil. And after
-Adam and Eve had partaken of the forbidden fruit, they were driven out
-of the garden of Eden, to till the earth. And they have brought forth
-children; yea, even the family of all the earth. And the days of the
-children of men were prolonged, according to the will of God, that
-they might repent while in the flesh; wherefore, their state became a
-state of probation, and their time was lengthened, according to the
-commandments which the Lord God gave unto the children of men. For he
-gave commandment that all men must repent; for he showed unto all men
-that they were lost, because of the transgression of their parents. And
-now, behold, if Adam had not transgressed, he would not have fallen;
-but he would have remained in the garden of Eden. And all things which
-were created, must have remained in the same state in which they were,
-after they were created; and they must have remained forever, and had
-no end. And they would have had no children; wherefore, they would
-have remained in a state of innocence, having no joy, for they knew no
-misery; doing no good, for they knew no sin. But behold, all things
-have been done in the wisdom of him who knoweth all things.
-
-[Footnote B: On such a proposition Dr. Jacob Cooper, of Rutgers
-College, at the head of an article on "Theodicy," the justification
-of the divine providence by the attempt to reconcile the existence of
-evil with the goodness and sovereignty of God, says (August, 1903),
-"There must be an alternative to any line of conduct, in order to
-give it a moral quality. We have to deal with, not an imaginary, but
-a real world; not with a state of things wholly different from those
-by which character is developed. If there are to be such qualities as
-righteousnesss, virtue, merit, as the result of good action, there
-must be a condition by which these things are possible. And this can
-only be where there is an alternative which may be embraced by a free
-choice. If the work of man on earth is to build up character, if his
-experience is disciplinary, by which he constantly becomes better
-fitted for greater good and a wider sphere of action, then he must have
-the responsibility of choosing for himself a course different from one
-which appeals to the lower qualities in his nature."]
-
-
-
-LESSON XI.
-
-(Scripture Reading Exercise.)
-
-THE ADAMIC DISPENSATION--V.
-
-ANALYSIS.
-
-I. The Family of Adam.
-
-1. Descendants of Cain.
-
-2. Descendants of Seth.
-
-II. The Commandment to offer Sacrifice.
-
-III. Explanation of the Sacrifice.
-
-IV. A Gospel Dispensation Given to Adam.
-
-REFERENCES.
-
-Gen. iv:1, 2. Book of Moses ch. v:1-3. Josephus Antiquities Bk. I,
-Sec. ii and iii. Book of Moses ch. vi:1-16 Notes 1, 2, 3, 4.
-
-Book of Moses, ch. v:4, 5. Gen. iv:4-6.
-
-Book of Moses, ch. v:6-8.
-
-Book of Moses, ch. vi:48-69. Note 5.
-
-NOTES.
-
-_1. The Descendants of Adam:_ The account of the family of Adam
-in the Book of Genesis is painfully brief and gives no idea of the
-number of sons and daughters born to him. During the first one hundred
-and thirty years it gives an account of but three sons; Cain, Abel,
-and Seth. "And the days of Adam after he had begotten Seth were eight
-hundred years, and he beget sons and daughters." (Gen. 5:3). Before the
-account of the birth of Cain is given, however, the sacred historian
-says: "And Adam called his wife's name Eve; because she was the mother
-of all living." (Gen. 3:20). In the Book of Moses (P. G. P.) there is
-an account of sons and daughters being born to the pair sometime before
-the birth of Cain, and even an account of their beginning to divide two
-and two and to till the land and to tend flocks; "and they also begot
-sons and daughters," all this previous to the birth of Cain. (Book of
-Moses, ch. 5:2, 3). Even in the Genesis' account of Cain's birth there
-seems to be something of an inference that sons and daughters had been
-born to Adam and Eve preceding Cain's birth, because some special hope
-seems to attach to the birth of Cain, Eve saying, when she bore him,
-"I have gotten a man from the Lord;" and the Book of Moses adds this
-conclusion to her words, "Wherefore he may not reject his (the Lord's)
-words." But alas! how that mother's hopes were to be blighted, for
-the record just quoted says, "But behold, Cain hearkened not." (Book
-of Moses, ch. 5:16). And the final result of his rejection of God's
-counsels are perhaps the saddest of all history.
-
-_2. The Wickedness of Cain:_ The Book of Moses represents the
-descendants of Adam as being early influenced by the flattery and evil
-persuasions of Lucifer who had been cast out of heaven to the earth.
-(Book of Moses, ch. 5:13.) Cain seemed especially subject to his
-influence and "loved Satan" more than God. (Ibid 28). A league and
-covenant was made in fact between the pair, and Satan even abdicated
-his place of bad eminence as chief rebel against God in favor of Cain.
-"And Satan swear unto Cain that he would do according to his commands.
-And all these things were done in secret, and Cain said truly, I am
-Mahan the master of this great secret, that I may murder and get
-gain, wherefore Cain wras called Master Mahan and he gloried in his
-wickedness." (Book of Moses, ch. 5:30, 31.) This throws some light
-upon an obscure passage in Genesis (IV:7), "If thou doest well,' the
-Lord is represented as saying to Cain on the latter's displeasure
-at his offering to the Lord not being accepted, 'shalt thou not be
-accepted? And if thou doest not well, sin lieth at the door. And unto
-thee shall be his [Lucifer's] desire, and thou shalt rule over him."
-The question is whose desire shall be unto Cain? And who shall Cain
-rule over? The commentators usually assume that it is Abel who is to
-have the desires unto Cain, and over whom Cain is to rule, a most
-absurd conclusion, unless we can believe that God designed to place
-righteous Abel under the dominion of the evil minded Cain which is
-unthinkable. The truth of the matter is, that the record in Genesis is
-evidently imperfect, and should be as we find it in the Book of Moses,
-which represents that Satan's desires shall be towards Cain; He shall
-rejoice in Cain because the latter is a wicked man; and to win him
-completely to his kingdom Satan is even walling to abdicate his throne
-and consent for Cain to rule over him. All of which indicates the
-desperate wicked disposition of Cain before he reached the climax of
-his crimes in the murder of his brother, Abel.
-
-_3. Josephus on the Wickedness of Cain and His Descendants:_ "And
-when Cain had travelled over many countries, (after God's sentence
-upon him) he, with his wife, built a city named Nod, which is a place
-so called, and there he settled his abode; where also he had children.
-However, he did not accept of his punishment in order to amendment, but
-to increase his wickedness; for he only aimed to procure everything
-that was for his own bodily pleasure, though it obliged him to be
-injurious to his neighbors. He augmented his household substance with
-much wealth, by rapine and violence; he excited his acquaintance to
-procure pleasure and spoils by robbery, and became a great leader of
-men into wicked courses. He also introduced a change in that way of
-simplicity wherein men lived before; and was the author of measures
-and weights; and whereas they lived innocently and generously while
-they knew nothing of such arts, he changed the world into cunning
-craftiness. * * * * * Even while Adam was alive, it came to pass, that
-the posterity of Cain became exceeding wicked, every one successively
-dying, one after another, more wicked than the former. They were
-intolerable in war, and vehement in robberies; and if any one were
-slow to murder people, yet was he, bold in his profligate behavior, in
-acting unjustly, and doing injuries for gain." (Josephus' "Antiquities"
-Book I chap. II).
-
-_4. Seth and His Descendants:_ Adam was more fortunate in his son
-Seth and his posterity. It is written that "God revealed himself unto
-Seth and he rebelled not, but offered an acceptable sacrifice like unto
-his brother Abel. And to him also was born a son and he called his name
-Enos, and then began these men to call upon the name of the Lord, and
-the Lord blessed them. And a book of remembrance was kept, in which
-was recorded, in the language of Adam, for it was given unto as many
-as called upon God to write by the spirit of inspiration; and by them
-their children were taught to read and write, having a language which
-was pure and undefiled." (Book of Moses, ch. V. 3-6.)
-
-Of the righteousness of Seth's posterity, Josephus himself says: "Now
-this posterity of Seth continued to esteem God as the Lord of the
-universe, and to have an entire regard to virtue for seven generations;
-but in process of time they were perverted, and forsook the practices
-of their forefathers; and did neither pay those honors to God which
-were appointed them, nor had they any concern to do justice toward men;
-but for what degree of zeal they had formerly shown for virtue, they
-now showed by their actions a double degree of wickedness, whereby they
-made God to be their enemy."
-
-But notwithstanding the wickedness even among the descendants of Seth,
-(Book of Moses, ch. VI:15) still there was a line of righteous men
-preserved through whom the holy priesthood continued in the earth and
-among them were preachers of righteousness. (Book of Moses, ch. VI:7).
-
-_5. The offering of Sacrifices Commanded:_ No explanation is given
-in Genesis as to the reason why sacrifice was to be offered. There is
-simply a statement of fact that Cain brought of the fruit of the ground
-an offering unto the Lord, but that Abel brought of the firstlings of
-his flock and that the Lord had respect unto Abel's offering, but not
-unto Cain's. It must be evident that this effort at honoring God was
-taught by their father, but why they were so taught is not stated. In
-the Book of Moses (P. G. P.), however, the matter is made very clear.
-"And Adam and Eve, his wife, called upon the name of the Lord, and they
-heard the voice of the Lord from the way toward the Garden of Eden,
-speaking unto them, and they saw him not; for they were shut out from
-his presence. And he gave unto them commandments, that they should
-worship the Lord their God, and should offer the firstlings of their
-flocks, for an offering unto the Lord. And Adam was obedient unto the
-commandments of the Lord." (Book of Moses, ch. V:4, 5). There appears
-as yet, however, no explanation for this offering of sacrifices. With
-the fall of Adam there seems to have come a forgetfulness of the plan
-of salvation devised in the counsels of the Eloheim before Adam's
-earth-life began. And it needed the aforesaid commandment to Adam to
-bring to pass the introduction of those symbols which were intended
-to figure forth the Atonement of the Christ. And though Adam, in his
-fallen state, had apparently lost his recollection of these things
-ordained before the foundations of the world, yet he was obedient to
-the commands of the Lord. "And after many days an angel of the Lord
-appeared unto Adam, saying: Why dost thou offer sacrifices unto the
-Lord? And Adam said unto him: I know not, save the Lord commanded me.
-And then the angel spake, saying: This thing is a similitude of the
-sacrifice of the Only Begotten of the Father, which is full of grace
-and truth. Wherefore, thou shalt do all that thou dost in the name
-of the Son, and thou shalt repent and call upon God in the name of
-the Son for evermore. And in that day the Holy Ghost fell upon Adam,
-which beareth record of the Father and the Son, saying: I am the Only
-Begotten of the Father from the beginning, henceforth and for ever,
-that as thou hast fallen thou mayest be redeemed, and all mankind, even
-as many as will." (Book of Moses, ch. VI, 6-9).
-
-_6. The Gospel Fully Revealed to Adam:_ It would seem also that
-Adam about this time received even more full explanations respecting
-his redemption than is given in the passage of the Book of Moses,
-quoted in the foregoing note; for in the passage attributed to Enoch
-sometime after the event above quoted, it is said: "And he [God]
-called upon * * * Adam by his own voice, saying: I am God; I made
-the world, and men before they were in the flesh. And he also said
-unto him: If thou wilt turn unto me, and hearken unto my voice, and
-believe, and repent of all thy transgressions, and be baptized, even
-in water, in the name of mine Only Begotten Son, who is full of grace
-and truth, which is Jesus Christ, the only name which shall be given
-under heaven, whereby salvation shall come unto the children of men,
-ye shall receive the gift of the Holy Ghost, asking all things in his
-name, and whatsoever ye shall ask, it shall be given you. And our
-father Adam spake unto the Lord, and said: Why is it that men must
-repent and be baptized in water? And the Lord said unto Adam: Behold I
-have forgiven thee thy transgression in the Garden of Eden. Hence came
-the saying abroad among the people, That the Son of God hath atoned
-for original guilt, wherein the sins of the parents cannot be answered
-upon the heads of the children, for they are whole from the foundation
-of the world. And the Lord spake unto Adam, saying: Inasmuch as thy
-children are conceived in sin, even so when they begin to grow up, sin
-conceiveth in their hearts, and they taste the bitter, that they may
-know to prize the good. And it is given unto them to know good from
-evil; wherefore they are agents unto themselves, and I have given unto
-you another law and commandment. Wherefore teach it unto your children,
-that all men, everywhere, must repent, or they can in no wise inherit
-the kingdom of God, for no unclean thing can dwell there, or dwell in
-his presence; for, in the language of Adam, Man of Holiness is His
-name, and the name of his Only Begotten is the Son of Man, even Jesus
-Christ, a righteous judge, who shall come in the meridian of time.
-Therefore, I give unto you a commandment, to teach these things freely
-unto your children, saying: That by reason of transgression cometh the
-fall, which fall bringeth death, and inasmuch as ye were born into the
-world by water, and blood, and spirit, which I have made, and so became
-of dust a living soul, even so ye must be born again into the kingdom
-of heaven, of water, and of the Spirit, and be cleansed by blood, even
-the blood of mine Only Begotten; that ye might be sanctified from all
-sin, and enjoy the words of eternal life in this world, and eternal
-life in the world to come, even immortal glory. * * * * And it came to
-pass, when the Lord had spoken with Adam, our father, that Adam cried
-unto the Lord, and he was caught away by the Spirit of the Lord, and
-was carried down into the water, and was laid under the water, and
-was brought forth out of the water. And thus he was baptized, and the
-Spirit of God descended upon him, and thus he was born of the Spirit,
-and became quickened in the inner man. And he heard a voice out of
-heaven, saying: Thou art baptized with fire, and with the Holy Ghost.
-This is the record of the Father, and the Son, from henceforth and
-forever; and thou art after the order of him who was without beginning
-of days or end of years, from all eternity to all eternity. Behold,
-thou art one in me, a Son of God; and thus may all become my sons.
-Amen." (Book of Moses, chs. VI:51-59, 64-68).
-
-Thus a dispensation of the Gospel was committed unto Adam, and the
-means of his redemption was clearly made known unto him. He was not
-left to perish in ignorance of God's purposes in respect of his earth
-life, and whatever intellectual or spiritual darkness, had come over
-him as a consequence of his fall and his banishment from Eden it was
-now dispelled by this dispensation of the gospel given unto him,
-granting to him a knowledge of that eternal life "which God that cannot
-lie, promised before the world began." (Titus, i; 2.)
-
-
-
-LESSON XII.
-
-(Scripture Reading Exercise.)
-
-THE ADAMIC DISPENSATION--VI.
-
-ANALYSIS.
-
-I. The Rejoicing of Adam and Eve on Receiving a Dispensation
-of the Gospel.
-
-II. The Place of Adam in the Divine Economy of the Gospel Dispensation.
-
-REFERENCES.
-
-Book of Moses, ch. v:10-12. Note 1.
-
-Millennial Star, Vol. XVII, pp. 310-311. Also Vol. XVIII, pp. 164-5.
-Mormon Doctrine of Deity, pp. 243-251. Doc. and Cov. Sec. cvii:53-56.
-
-Notes 2, 3, 4.
-
-NOTES.
-
-_1. Joy in the Gospel:_ The rejoicing of Adam and Eve on receiving
-a dispensation of the Gospel, which rejoicing went to the extent of
-condoning the fact of their fall, (See Book of Moses, V:10, 12) could
-arise from no other circumstance than that their former knowledge of
-what was to be accomplished by the earth-life of man had been restored
-to them. Which knowledge possessed by the pre-existent spirits of man
-before the foundations of the earth were laid, caused "The Morning
-Stars to sing together, and all the sons of God to shout for joy." (Job
-38:7). Doubtless the contemplation of that "eternal life which God,
-that cannot lie, promised before the world began" (Titus I:2) was
-sufficient cause for their joy; and it brings home to us the truth,
-that notwithstanding the presence of evil and sorrow in this world,
-there has been no blundering in the creation of the earth and the
-placing of men upon it under circumstances in the midst of which they
-are called upon to work out their salvation. The purposes of God have
-not been surprised, nor have they ran awry. On the contrary they are
-moving forward in majestic procession to the attainment of their end.
-God is in his world, reconciling it unto himself. Man is here in this
-world in one of the departments of God's great university to learn of
-good and evil; of joy and sorrow; to take upon his spirit a clothing
-of flesh and bone,--elements through which, and only through which,
-(See Doc. & Cov. Sec. xciii; 33, 34) he may have a larger, nobler and
-higher life than was possible for him when existing only in spirit
-form. And the coming in contact with evil and engaging in the struggle
-with it, brief or more or less prolonged, is but an incident, a means
-of education, and over evil he will ultimately triumph, and conform
-his life to the law of God--the law of righteousness. And so, too,
-will the race, those who succumb permanently to evil will be so few
-in comparison with those who will triumph, that the calamity of their
-misfortunes should not weigh against the larger good that shall come to
-the race, or check the rejoicings of the first pair upon gaining the
-full vision of God's meaning when he ordained man's earth-existence.
-
-_2. The Priesthood of Adam:_ The Priesthood was first given to
-Adam; he obtained the First Presidency, and held the keys of it from
-generation to generation. He obtained it in the Creation, before the
-world was formed, (Genesis i, 20, 26, 28). He had dominion given him
-over every living creature. He is Michael, the Arch-Angel, spoken of
-in the Scriptures. Then to Noah, who is Gabriel; he stands next in
-authority to Adam in the Priesthood; he was called of God to this
-office, and was the Father of all living in his day, and to him was
-given the dominion. These men held keys first on Earth, and then in
-Heaven. The Priesthood is an everlasting principle, and existed with
-God from eternity, and will to eternity, without beginning of days
-or end of years. The keys have to be brought from Heaven whenever
-the Gospel is sent. When they are revealed from Heaven, it is by
-Adam's authority. Daniel vii, speaks of the Ancient of Days; he means
-the oldest man, our Father Adam, Michael; he will call his children
-together and hold a council with them to prepare them for the coming
-of the Son of Man. He (Adam) is the Father of the human family, and
-presides over the spirits of all men, and all that have had the keys
-must stand before him in this grand council. This may take place before
-some of us leave this stage of action. The Son of Man stands before
-him, and there is given him glory and dominion. Adam delivers up his
-stewardship to Christ, that which was delivered to him as holding the
-keys of the Universe, but retains his standing as head of the human
-family. * * * * * The Father called all spirits before him at the
-creation of man, and organized them. He (Adam) is the head, and was
-told to multiply. The Keys were first given to him, and by him to
-others. He will have to give an account of his stewardship, and they
-to him. * * * * * how have we come at the Priesthood in the last days?
-It came down, down in regular succession. Peter, James, and John had
-it given to them, and they gave it to others. Christ is the Great High
-Priest; Adam next. Paul speaks of the Church coming to an innumerable
-company of angels--to God the Judge of all--the spirits of just men
-made perfect; to Jesus the Mediator of the new covenant, etc. (Heb.
-xii. 23.) I saw Adam in the valley of Adam-ondi-Ahman. He called
-together his children and blessed them with a patriarchal blessing.
-The Lord appeared in their midst, and he (Adam) blessed them all, and
-foretold what should befall them to the latest generation."--Joseph
-Smith, Millennial Star, Vol. XVII, p. 310-311.
-
-_3. Adam in the Land of Adam-ondi-Ahman:_ The vision alluded
-to in the closing sentences of the preceding note was doubtless
-the foundation of the following passage in the Book of Doctrine &
-Covenants, "Three years previous to the death of Adam, he called Seth,
-Enos, Cainan, Mahalaleel, Jared, Enoch, and Methuselah, who were all
-High Priests, with the residue of his posterity who were righteous,
-into the valley of Adam-ondi-Ahman, and there bestowed upon them his
-last blessing. And the Lord appeared unto them, and they rose up and
-blessed Adam, and called him Michael, the Prince, the Archangel. And
-the Lord administered comfort unto Adam, and said unto him, I have set
-thee to be at the head--a multitude of nations shall come of thee, and
-thou art a Prince over them for ever. And Adam stood up in the midst
-of the congregation, and notwithstanding he was bowed down with age,
-being full of the Holy Ghost, predicted whatsoever should befall his
-posterity unto the latest generation. These things were all written in
-the book of Enoch, and are to be testified of in due time." (Doc. &
-Cov. Sec. 107, vers. 53-57.)
-
-
-
-LESSON XIII.
-
-(Scripture Reading Exercise.)
-
-VIEWS OF THE CHRISTIAN SECTS vs. THE DOCTRINES OF THE CHURCH OF JESUS
-CHRIST OF LATTER-DAY SAINTS IN RELATION TO ADAM.
-
-(A Discourse.)
-
-NOTES.
-
-_1. _A Suggestion to the Speaker:__ The discourse is to be
-argumentative. The form in which the theme is stated necessarily makes
-it so.
-
-It is expected that the Sectarian views will be fairly presented and
-considered, after which will come the presentation of the views that
-arise from what God has revealed to his Church concerning the great
-Patriarch of our race, and the superiority of those views over the
-conceptions of the Christian Sects be made to appear.
-
-Let the suggestions respecting speech structure in Lesson VI, and also
-the same instruction in Year Book I, be remembered and reviewed in the
-course of preparation.
-
-_2. _Argumentative Speaking:__ "In expository and argumentative
-composition the writer is compelled to think, and to think connectedly.
-Structure is all-important in these forms of composition. A
-successful narrative or description may be given without a strict
-plan or organization, for much depends upon vivid words and happy
-phrasing, well-turned sentences, and apt details. In exposition and
-argument, however, a glib use of language, rounded sentences, and good
-illustration will not save the writer from failure if his thought is
-not exact and carefully developed." (Composition and Rhetoric, Herrick
-and Damon.)
-
-_Governing Principles in Argumentative Discourse:_ "The
-argumentative Discourse is a composition in which the writer lays down
-a proposition, and endeavors to persuade others that it is true. The
-statements or reasons used for this purpose are called Arguments. * * *
-In the conduct of * * * argumentative discourses, six formal divisions
-were adopted by the ancients: (1) the Exordium or Introduction, (2) the
-Division, (3) the Statement, (4) the Reasoning, (5) the Appeal to the
-Feelings, and (6) the Peroration. It is by no means necessary, however,
-that these six parts should enter into every discourse. To employ them
-all would inevitably, in some cases, produce an appearance of stiffness
-and pedantry. Yet, as any of them may be used, we proceed to define and
-treat briefly of each. The object of the Exordium, or Introduction,
-is to render the reader or hearer well-disposed, attentive, and open
-to persuasion. To accomplish the first of these ends, the writer must
-make a modest opening, and convey to his readers the impression that
-he is candidly maintaining the position of the truth of which he is
-himself assured. To awaken attention, he should hint at the importance,
-novelty, or dignity of the subject. Finally, to make his readers open
-to conviction, he should endeavor to remove any prejudices they may
-have formed against the side of the question he intends to espouse.
-The introduction of a discourse is its most difficult part. If it
-is important in other compositions to make a good impression at the
-outset, it is doubly so when we are endeavoring to persuade. The
-following suggestions will be found generally applicable:
-
-1. An introduction must be easy and natural. It must appear, as Cicero
-says, "to have sprung up of its own accord from the matter under
-consideration." To insure there qualities, it is recommended that
-the introduction should not be composed until the other parts of the
-discourse are written [prepared], or at least until its general scope
-and bearing are digested. * * *
-
-2. In the second place, modesty is essential in an introduction; it
-must not promise too much, and thus raise expectations in the listener
-which may be disappointed.
-
-3. An introduction is not the place for vehemence and passion. The
-minds of readers must be gradually prepared before the writer can
-venture on strong and animated outbursts. * * *
-
-4. Introductions, moreover, should not anticipate any material part
-of the subject. If topics or arguments afterwards to be enlarged upon
-are hinted at or partially discussed in the introduction, they lose,
-when subsequently brought forward, the grace of novelty, and thereby a
-'great portion of their effect.
-
-5. Lastly, the introduction should be accommodated, both in length
-and character, to the discourse that is to follow: in length, as
-nothing can be more absurd than to erect an immense vestibule before
-a diminutive building; and in character, as it is no less absurd to
-overcharge with superb ornaments the portico of a plain dwelling-house,
-or to make the entrance to a monument as gay as that to an arbor.
-The "Division" is that part of a discourse in which the writer [or
-speaker] makes known to his hearers the method to be pursued, and
-the heads he intends to take, in treating his subject. There are
-many cases in which the Division is unnecessary; some, in which its
-introduction would even be improper: as, for instance, when only a
-single argument is to be used. * * * The third division of a discourse
-is the Statement, in which the facts connected with the subject are
-laid open. This generally forms an important part of legal pleadings.
-The statement should be put forth in a clear and forcible style. The
-writer [speaker] must state his facts in such a way as to keep strictly
-within the bounds of truth, and yet to present them under the colors
-that are most favorable to his cause; to place in the most striking
-light every circumstance that is to his advantage, and explain away,
-as far as possible, such as make against him. The fourth division is
-the Reasoning; and on this everything depends. It is here that the
-arguments are found which are to induce conviction, and to prepare
-for which is the object of the parts already discussed. The following
-suggestions should be regarded:
-
-1. "The speaker should select such arguments only as he feels to be
-solid and convincing. He must not expect to impose on the world by
-mere arts of language; but, placing himself in the situation of a
-hearer, should think how he would be affected by the reasoning which he
-proposes to use for the persuasion of others."
-
-2. "When the arguments employed are strong and satisfactory, the more
-they are distinguished and treated apart from each other, the better;
-but, when they are weak or doubtful, it is expedient rather to throw
-them together, than to present each in a clear and separate light."
-
-3. "When we have a number of arguments of different degrees of
-strength, it is best to begin and close with the stronger, placing the
-weaker in the midde, where they will naturally attract least attention."
-
-4 "Arguments should not be multiplied too much, or extended too far.
-Besides burdening the memory, and lessening the effect of individual
-points, such diffuseness renders a cause suspected."
-
-5. "The fifth division is the Appeal to the Feelings. This should
-be short and to the point. All appearance of art should be strictly
-avoided. To move his hearers, the speaker must be moved himself. The
-last division of a discourse is the peroration; in which the speaker
-sums up all that has been said, and endeavors to leave a forcible
-impression on the hearer's mind." (Course of Composition and Rhetoric,
-Quackenbos, pp. 385-89.)
-
-The "Appeal" and the "Peroration," I suggest, should be combined and
-called "the conclusion," and if in that conclusion there is to be
-an "appeal" it should, in argumentative discourses, be made to the
-reason rather than to the feelings, since argument is addressed to the
-intellect rather than to the emotions.
-
-One other suggestion I offer in the argumentative discourse--let
-the statement of the theory you intend to overthrow be presented in
-absolute fairness; so fair that those who are advocates of it could
-have no possible grounds of complaint against you if they were present
-and listening to your discourse. Assume that they are present, and
-so proceed as if they were to answer you. Remember, that not only in
-argumentative discourse, but also in expository discourse, and in all
-things else, truth only will endure. Let truth, then, its unfolding,
-its exposition, its establishment be the object of your endeavor.
-
-_Clearness:_ In Lesson VI. I called attention to the importance
-of clearness in thought expression, or speech. I now return to the
-subject. The quality of clearness in the expression of thought
-"consists of such a use and arrangement of words or clauses as at
-once distinctly indicate the meaning of the writer" [or speaker]
-(Quackenbos). "A writer [or speaker] should choose that word or phrase
-which will convey his meaning with clearness. It is not enough to use
-language that may be understood; he should use language that must be
-understood." "Any writer who has read even a little will know what is
-meant by the word 'intelligible.' It is not sufficient that there be a
-meaning that may be hammered out of the sentence, but that the language
-should be so clear that the meaning should be rendered without an
-effort of the hearer; and not only some proposition of meaning, but the
-very sense, no more and no less, which the speaker has intended to put
-into his words." (Principles of Rhetoric, Hill, p. 82.)
-
-Perhaps one of the most forceful writers of English wras Lord Macaulay;
-remembered chiefly by his History of England, though his essays and
-speeches in Parliament are well nigh of equal literary value. The one
-quality of his literary style which stands out more prominently than
-any other is the quality of clearness: "What he saw at all he saw
-distinctly; what he believed he believed with his whole strength; he
-wrote on subjects with which he had long been familiar; and he made
-lucidity his primary object in composition. For him, in short, there
-was no difficulty in securing clearness, except that which is inherent
-in the nature of language. This difficulty he overcame with unusual
-success, as all his critics admit." (Hill's Rhetoric, p. 83.)
-
-One of the means by which Macaulay secured that clearness which
-distinguishes all his writings is noted by a later historian. "I
-learned from Macaulay," says Mr. Freeman, 'never to be afraid of using
-the same word or name over and over again, if by that means anything
-could be added to clearness or force. Macaulay never goes on, like some
-writers, talking about 'the former' and 'the latter;' 'he,' 'she,'
-'it,' 'they' through clause after clause, while his reader has to look
-back to see which of several persons it is that is so darkly referred
-to. From the point of view of clearness, it is always better to repeat
-a noun than to substitute for it a pronoun which fails to suggest that
-noun unmistakeably and at once. No fault is, however, more common than
-the use of an obscure or equivocal pronoun.
-
-_Examples:_ "I must go and help Alice with the heifer; she is not
-very quiet yet, and I see her going out with her pail."
-
-_Corrected:_ "I must go and help Alice with the heifer; the heifer
-is not very quiet yet, and I see Alice going out with her pail."
-
-_Example:_ "Steele's father, who is said to have been a lawyer,
-died before he had reached his sixth year."
-
-_Corrected:_ "Steele's father, who is said to have been a lawyer,
-died before his son had reached his sixth year."
-
-_Example:_ "There was also a number of cousins, who were about the
-same age, and were always laughing, though it was never quite clear
-what it was about."
-
-_Corrected:_ * * * * "though it was never quite clear what their
-laughing was about."
-
-_Example:_ "Rasselas was the fourth son of the mighty emperor in
-whose dominions the Fathers of Waters begins his course; whose bounty
-pours down the streams of plenty, and scatters over half the world the
-harvests of Egypt."
-
-_Corrected:_ * * * "the rivers bounty pours down, etc." (Hill's
-Rhetoric, p. 84-5.)
-
-Let the student, then, remember this the first essential to
-thought-expression in speech or writing is clearness. It is not enough
-that one may be understood, one must be understood--less than this is
-dire failure. To secure the quality of clearness in thought-expression
-sacrifice anything, everything, seeming elegance, high sounding
-phrases, harmonious sounding sentences, brave tautology even, but make
-yourself understood.
-
-
-
-LESSON XIV.
-
-(Scripture Reading Exercise.)
-
-THE DISPENSATION OF THE GOSPEL COMMITTED TO
-
-ENOCH.
-
-ANALYSIS.
-
-I. Enoch's Place in the Line of the Patriarchs.
-
-II. The Visions of Enoch.
-
-III. The Founding of the City of Enoch--Translation.
-
-IV. The Writings of Enoch.
-
-REFERENCES.
-
-Gen. v:18-24. Jude 14, 15; Hebrews xi:5. Notes 1, 2.
-
-Book of Moses (P. G. P.) ch v:21-68. Ibid, ch vii.
-
-See Article "Enoch," Smith's Bible Dictionary. Also Kitto same title.
-Josephus' Antiquities, Bk. I, ch. iii.
-
-Jude 14, 15. And see Article "Book of Enoch" in Seventy's Bible
-Dictionary, and Smith and Kitto cited above, on same title. Notes 3, 4.
-
-NOTES.
-
-_1. Enoch:_ Enoch is said to be the seventh from Adam (Jude
-14). This is counting both Cain and Abel among the patriarchs. From
-the time of Seth until the birth and calling of Enoch there was an
-uninterrupted line of righteous men holding the priesthood, but a
-special dispensation of the Gospel seems, nevertheless, to have been
-given unto Enoch. The information we have of this patriarch in the
-Bible is extremely meagre, the references being found in Gen. v:
-18-24, in the brief allusion to him in Jude 14, 15 and in Hebrew xi:
-5. Apart from these references the only reliable information we have
-of Enoch is to be found in the Book of Moses, (P. G. P.) chaps, vi,
-vii. The occasion for giving the dispensation of the Gospel to Enoch
-seems to have been the development of very great wickedness among the
-Antediluvians and the Lord called unto Enoch out of heaven appointing
-him to prophesy unto the people concerning the impending calamities to
-fall upon them, and to cry repentance unto them. It is from the Book
-of Moses, ch. vi that we learn how complete was the dispensation of
-the Gospel committed unto Enoch; for therein is the cause of Adam's
-fall, the means of redemption provided, as also an account of Adam's
-acceptance of the Gospel is set forth in considerable detail. Among
-the great events of the dispensation committed unto Enoch is, first,
-the account given by prophecy of great battles between the people of
-Canaan, who were the descendants of Cain, the murderer, and other
-inhabitants of the earth, chiefly the people of Shum. Second, the fact
-that the rest of the descendants of Adam hold aloof from association
-with the descendants of Cain, who were cursed with blackness and their
-land made a desert, (Book of Moses, ch. vii). Third, the separation of
-the righteous following of Enoch from their enemies who fought against
-God. Fourth, of God taking up his abode in the city of Enoch, Zion, the
-home of the people of one heart and one mind, called also the city of
-Holiness, ("for this is Zion, the pure in heart," Doc. & Cov. xcvii).
-And finally, of the separation of the city of Enoch from the earth by
-translation; from which circumstance there went forth the saying among
-the inhabitants of the earth, "Zion is fled." Doubtless among all the
-dispensations of the Gospel committed to man the dispensation given to
-Enoch was one of the most glorious.
-
-Of Enoch Josephus says: "Jared lived nine hundred and sixty-two years;
-and then his son Enoch succeeded him, who was born when his father was
-one hundred and sixty-two years old. Now he, when he had lived three
-hundred and sixty-five years, departed, and went to God; whence it is
-that they have not written down his death." (Josephus' Antiquities, p.
-28.)
-
-_2. Enoch's Place in History:_ "According to the Old Testament,
-he [Enoch] walked with God; and, after 365 years, he was not, for God
-took him (Gen. v. 24). The inspired writer of the Epistle to the Hebrew
-says, 'By faith Enoch was translated that he should not see death, and
-was not found, because God had translated him (xi 5). Walking with
-God implies the close fellowship with Jehovah which it is possible
-for a human being to enjoy on earth. As a reward, therefore, of his
-extraordinary sanctity, he was transported into heaven without the
-experience of death. Elijah was in like manner translated; and thus
-was the doctrine of immortality palpably taught under the ancient
-dispensation. The traditions of the Jews have ascribed to Enoch many
-fabulous qualities. They have invested him with various attributes
-and excellencies for which the Bible furnishes no foundation.
-Accordingly, he is represented as the inventor of letters, arithmetic,
-and astronomy; as the first author, from whom several books emanated.
-Visions and prophecies were commonly ascribed to him, which he is said
-to have arranged in a book. This book was delivered to his son, and
-preserved by Noah in the ark. After the flood it was made known to
-the world, and handed down from one generation to another. Hence the
-Arabians call him Edris." (Cyclopaedia of Biblical Literature, Kitto,
-p. 639.)
-
-_3. Outline of the Book of Enoch:_ "I. its present shape the
-book consists of a series of revelations supposed to have been given
-to Enoch and Noah, which extend to the most varied aspects of nature
-and life, and are designed to offer a comprehensive vindication of
-the action of Providence. It is divided into five parts. The first
-part, after a general introduction, contains an account of the fall
-of the angels, and of the judgment to come upon them and upon the
-giants, their offspring; and this is followed by the description of the
-journey of Enoch through the earth and lower heaven in company with
-an angel, who showed to him many of the great mysteries of nature,
-the treasure-houses of the storms and winds, and fires of heaven, the
-prison of the fallen and the land of the blessed. The second part is
-styled 'A Vision of Wisdom,' and consists of three 'parables,' in
-which Enoch relates the revelations of the higher secrets of heaven
-and of the spiritual world which were given to him. The first parable
-gives chiefly a picture of the future blessings and manifestation of
-the righteous, with further details as to the heavenly bodies; the
-second describes in splendid imagery the coming of Messiah and the
-results which it should work among 'the elect' and the gainsayers; the
-third draws out at further length the blessedness of 'the elect and
-holy,' and the confusion and wretchedness of the sinful rulers of the
-world. The third part is styled 'the Book of the Course of the Lights
-of Heaven,' and deals with the motions of the sun and moon, and the
-changes of the seasons; and with this the narrative of the journey
-of Enoch closes. The fourth part is not distinguished by any special
-name, but contains the record of a dream which was granted to Enoch
-in his youth, in which he saw the history of the kingdoms of God and
-of the world up to the final establishment of the throne of Messiah.
-The fifth part contains the last addresses of Enoch to his children,
-in which the teaching of the former chapters is made the groundwork of
-earnest exhortation. The signs which attended the birth of Noah are
-next noticed and another short writing of Enoch, forms the close to the
-whole book." (Smith's Bible Dictionary, Hackett, p. 739.)
-
-_4. Doctrinal outline of the Book of Enoch:_ "In doctrine the
-book of Enoch exhibits a great advance of thought within the limits of
-revelation in each of the great divisions of knowledge. The teaching
-on nature is a curious attempt to reduce the scattered images of the
-Old Testament to a physical system. The view of society and man, of
-the temporary triumph and final discomfiture of the oppressors of
-God's people, carries out into elaborate detail the pregnant images of
-Daniel. The figure of the Messiah is invested with majestic dignity
-as 'the Son of God,' 'whose name was named before the sun was made,'
-and who existed 'aforetime in the presence of God.' And at the same
-time his human attributes as 'the son of man,' 'the son of woman,'
-'the elect one,' 'the righteous one,' 'the anointed,' are brought
-into conspicuous notice. The mysteries of the spiritual world, the
-connection of angels and men, the classes and ministries of the hosts
-of heaven, the power of Satan, and the legions of darkness, the
-doctrines of resurrection, retribution, and eternal punishment are
-dwelt upon with growing earnestness as the horizon of speculation was
-extended by intercourse with Greece. But the message of the book is
-emphatically one of 'faith and truth,' and while the writer combines
-and repeats the thoughts of Scripture, he adds no new element to the
-teaching of the prophets. His errors spring from an undisciplined
-attempt to explain their words, and from a proud exultation in
-present success. For the great characteristic by which the book is
-distinguished from the later apocalypse of Ezra (Esdras, 2nd Book) is
-the tone of triumphant expectation by which it is pervaded. It seems
-to repeat in every form the great principle that the world, natural,
-moral, and spiritual, is under the immediate government of God. Hence
-it follows that there is a terrible retribution reserved for sinners,
-and a glorious kingdom prepared for the righteous, and Messiah is
-regarded as the divine mediator of this double issue. Nor is it without
-a striking fitness that a patriarch translated from earth, and admitted
-to look upon the divine majesty, is chosen as 'the herald of wisdom,
-righteousness, and judgment' to a people who, even in suffering, saw in
-their tyrants only the victims of a coming vengeance." (Smith's Bible
-Dictionary, Hackett Edition, p. 740.)
-
-The two preceding notes, giving an outline of the Book of Enoch and its
-doctrines, deal with a version of the writings of Enoch that doubtless
-have been more or less corrupted; but even in mutilated form one may
-discern the aim outline of a great and important work dealing with the
-Gospel of Christ as known to the ancients. A history of the book--so
-well known and frequently fed by many of the Christian fathers--and its
-being brought to Europe and translated into the English language will
-be found in both Kitto and Smith's works.
-
-
-
-LESSON XV.
-
-(Scripture Reading Exercise.)
-
-THE DISPENSATION OF THE GOSPEL GIVEN TO NOAH.
-
-ANALYSIS.
-
-I. Noah Before the Flood:
-
-1. Birth, Character, and place in History.
-
-2. Conditions of Society in days of Noah.
-
-3. The calling of Noah and the Nature of the Gospel committed to him.
-
-II. The Flood.
-
-III. Noah After the Flood.
-
-1. Renewal of the Covenant--Its sign.
-
-2. The Curse upon Canaan.
-
-3. The Seven Precepts of Noah--His Death.
-
-REFERENCES.
-
-Gen. v:28-32. Book of Moses viii:8-13. Notes 1 and 2.
-
-Gen. vi:1-13. Note 3. Book of Moses, ch. viii:13, 15, 17, 19, 23, 24.
-See also viii:16, 19, and cf. Ibid, vi:43-68.
-
-Gen. vii and viii. Josephus Antiquities. Smith's Dictionary of the
-Bible, Art. Noah.
-
-Gen. ix:8-17.
-
-Gen. ix:18-29.
-
-Note 3, 4.
-
-NOTES.
-
-_1. Why a Dispensation of the Gospel was Given to Noah:_ The
-reason for giving a dispensation of the Gospel to Noah seems to have
-been the same as that which led to the giving of a dispensation of it
-to Enoch--viz., the increasing wickedness of the people. There had been
-no break in the line of righteous men who held the priesthood; but
-the increasing wickedness of the people, and the necessity of warning
-them of impending calamities required the dispensation of the Gospel
-given to Noah. In order to understand how complete the dispensation
-of the Gospel given to them was, it is necessary that the student
-compare Book of Moses ch. viii:19, with ch. vi:43-68, as suggested
-in the references given in the analysis; since it is said that Noah
-was commanded to "go forth and declare his Gospel unto the children of
-men even as it was given unto Enoch" (ch. viii:19): and how fully the
-Gospel was given unto Enoch can only be appreciated by a comparison of
-the texts given above.
-
-_2. The Character of Noah:_ "That the conduct of Noah corresponded
-to the faith and hope of his father we have no reason to doubt. The
-brevity of the history satisfies not human curiosity. He was born
-six hundred years before the Deluge. We may reasonably suppose that
-through that period he maintained the character given of him: 'Noah
-found favour in the eyes of the Lord. Noah was a just man, and perfect
-in his generations. Noah walked with God.' (Gen. vi:8, 9.) These
-words declare his piety, sincerity, and integrity, that he maintained
-habitual communion with the Father of Mercies, by the exercises of
-devotion, and that he was an inspired instrument of conveying the
-will of God to mankind. The wickedness of the human race had long
-called upon the wisdom and justice of God for some signal display of
-his displeasure, as a measure of righteous government and as example
-to future ages. For a long time, probably many centuries, the better
-part of men, the descendants of Seth, had kept themselves from society
-with the families of the Cainite race. The former class had become
-designated as 'the sons of God,' faithful and obedient: the latter
-were called by a term evidently designated to form an appellation of
-the contrary import, daughters of men,' of impious and licentious men.
-These women possessed beauty and blandishments, by which they won
-the affections of unwary men, and intermarriages upon a great scale
-took place. As is usual in such alliances, the worst part gained the
-ascendency. The offspring become more depraved than the parents, and
-a universal corruption of minds and morals took place. Many of them
-became 'giants,' the mighty men of old, men of renown (nephilism)
-apostates (as the word implies), heroes, warriors, plunderers, 'filling
-the earth with violence.' God mercifully afforded a respite of one
-hundred and twenty years (Gen. vi:3; I Pet. iii:20; 2 Pet. ii:5),
-during which Noah sought to work salutary impressions upon their
-minds, and to bring them to repentance. Thus he was 'a preacher of
-righteousness,' exercising faith in the testimony of God, moved with
-holy reverence, obeying the divine commands, and, by the contrast of
-his conduct, condemning the world (Heb. xi:7); and probably he had
-during a long previous period laboured in that benevolent and pious
-work." (Cyclopaedia of Biblical Literature, Kitto, vol. II, p. 425.)
-
-_3. Conditions of Society in Days of Noah:_ "Very remarkable.
-however, is the glimpse which we get [from the Bible] of the state of
-society in the antediluvian world. The narrative it is true is brief,
-and on many points obscure: a mystery hangs over it which we cannot
-penetrate. But some few facts are clear. The wickedness of the world is
-described as having reached a desperate pitch, owing, it would seem,
-in a great measure to the fusion of two races which had hitherto been
-distinct. And further the marked features of the wickedness of the
-age were lust and brutal outrage. "They took them wives of all which
-they chose:" and, "the earth was filled with violence." "The earth was
-corrupt for all flesh had corrupted his way upon the earth. * * And it
-came to pass when men (the Adam) began to multiply on the face of the
-ground and daughters were born unto them; then the sons of God (the
-Elohim) saw the daughters of men (the Adam) that they were fair, and
-they took to them wives of all that they chose. And Jehovah said. My
-spirit shall not for ever rule (or be humbled) in men, seeing that they
-are (or, in their error they are) but flesh, and their days shall be a
-hundred and twenty years. The Nephilim [the giants] were in the earth
-in those days; and also afterwards when the sons of God (the Elohim)
-came in unto the daughters of men (Adam) and children were born to
-them, these were the heroes which were of old, men of renown." (Smith's
-Bible Dictionary, Art, Noah.)
-
-_4. Of Several Bible Difficulties in the Noachian Dispensation:_
-(1) The name "Noah" has presented a difficulty to Bible Expounders.
-Noah's father, Lamech, assigns as a reason for giving him the name
-Noah--"This same shall comfort us concerning our work and toil of our
-hands, because of the ground which the Lord hath cursed." (Gen. v:29.)
-This is usually made to refer to the general curse put upon the land
-because of the fall of Adam (see Art. "Noah" Smith's Bible Dictionary);
-but the Book of Moses (P. G. P.), explains that "there came a great
-famine into the land, and the Lord cursed the earth with a sore curse,
-and many of the inhabitants thereof died." (Book of Moses, viii:4.)
-This was doubtless the cause of Lamech naming his son Noah, which
-signifies "rest," in the hope that there would be a "rest," or relief
-from the famine which had so long distressed them.
-
-(2). The second difficulty is in respect of the passage "When men began
-to multiply on the face of the earth; and daughters were born unto
-them, the sons of God saw the daughters of men and they took them wives
-of all which they chose." Who were these sons of God? Who were these
-daughters of men? A variety of interpretations has been given, (a) The
-"sons of Elohim" (sons of the Gods) were explained to mean sons of
-princes, or men of high rank, who degraded themselves by contracting
-marriages with the "daughters of men," i. e. with women of inferior
-position. (b) A second interpretation, not less ancient, understands
-by the sons of Elohim (sons of the Gods), angels. And a long list of
-authorities may be cited for the belief that the angels consorted
-with women of the earth and begot a race of Giants (see Smith's Bible
-Dictionary Art. Noah, also Kitto same title.) A third interpretation,
-however, suggests that the sons of Elohim (the Gods) refers to the
-family and descendants of Seth, and by "the daughters of men," the
-women of the family of Cain (Smith's Dictionary, Art. Noah). In the
-Book of Moses, however, is found a complete explanation of the matter;
-"And Noah and his sons hearkened unto the Lord, and gave heed, and they
-were called the sons of God." (Book of Moses, ch. viii:13.) This does
-away with the necessity of believing that angels became the consorts
-of earthly beings, the daughters of men. Strangely enough the Book of
-Moses, in the Pearl of Great Price, gives the reverse order of the
-matter to that related in Genesis. In Genesis it is stated that 'The
-sons of God saw the daughters of men that they were fair; "and they
-took them wives of all which they chose" (Gen. vi:1-2). In the Book of
-Moses it is stated that "when these men [the sons of Noah] began to
-multiply on the face of the earth, and daughters were born unto them,
-the sons of men saw that those daughters were fair, and they took
-wives, even as they chose." (Book of Moses, viii:14.) The facts in the
-case, however, seem to be that there was a willingness on both sides to
-this amalgamation of races forbidden to each other. The grand daughters
-of Noah seemed willing to consort with the descendants of Cain, "the
-sons of men." (Book of Moses viii:14); and later the sons of Cain,
-having in mind that they too, were descendants of Adam, through Cain
-could retort--"We are the sons of God; have we not taken unto ourselves
-the daughters of men?" The fact is, however, that the other descendants
-of Adam were forbidden to inter-marry with the seed of Cain--"the sons
-of men;" (cf. Book of Moses, ch. viii:13-15, 21; with Book of Abraham,
-ch. i:21-27.) It is gratifying to know that the results of the latest
-deductions of Biblical scholars favors the views presented in the Book
-of Moses: "The interpretation, however, which is now most generally
-received, is that which understands by 'the sons of the Elohim' the
-family and descendants of Seth, and by 'the daughters of man (Adam),'
-the women of the family of Cain. So the Clementine Recognitions
-interpret "the sons of the Elohim." So Ephrem, and the "Christian
-Adam-Book" of the East: so also Theodoret, Chrysostom, Cyril of
-Alexandria, Jerome, Augustine, and others; and in later times Luther,
-Melancthon, Calvin, and a whole host of recent commentators. They all
-suppose that whereas the two lines of descent from Adam--the family of
-Seth who preserved their faith in God, and the family of Cain who lived
-only for this world--had hitherto kept distinct, now a mingling of the
-two races took place which resulted in the thorough corruption of the
-former, who falling away, plunged into the deepest abyss of wickedness,
-and that it was this universal corruption which provoked the judgment
-of the Flood." (Smith's Dictionary, Art. Noah.)
-
-(3) The third difficulty is found in the passage: "And God saw that the
-wickedness of man was great in the earth, and that every imagination of
-the thoughts of his heart was only evil continually. And it repented
-the Lord that he had made man on the earth, and it grieved him at his
-heart. And the Lord said, I will destroy man whom I have created from
-the face of the earth; both man, and beast, and the creeping thing, and
-the fowls of the air; for it repenteth me that I have made them." (Gen.
-vi:5-7.)
-
-If it "repented the Lord that he had made man on the earth, and
-grieved him at his heart"--why then did he make him? For surely God's
-fore-knowledge was such as to fore-know what man would become in
-the earth. Then why be sorry that he had created him, since God's
-foreknowledge must have taught him what kind of a being man would be?
-The matter is set right in the Book of Moses revealed to Joseph Smith,
-where it is said: "And it repented Noah, and his heart was pained that
-the Lord had made man on the earth, and it grieved him at the heart.
-And the Lord said: I will destroy man whom I have created, from the
-face of the earth, both man and beast, and the creeping things, and the
-fowls of the air; for it repenteth Noah that I have created them, and
-that I have made them; and he hath called upon me; for they have sought
-his life." (Book of Moses, ch. viii:25-26.)
-
-_5. A Covenant of the Lord with Noah:_ Among the first acts of
-Noah, who may be regarded as the "second father" of the human race, was
-one of worship, for he built an altar unto the Lord and offered burnt
-offerings unto him. Renewed communion in fact with God. And the Lord
-covenanted with him in that day, that while the earth should remain,
-seedtime and harvest, and cold and heat, and summer and winter, and day
-and night should not cease. (Gen. viii:20-22.) And in token of this
-perpetual covenant, "I do set my bow in cloud, said the Lord, and it
-shall be for the token of the covenant between me and the earth. * * *
-* And I will remember my covenant which is between me and you (Noah)
-and every living creature of all flesh, and the waters shall no more
-become a flood to destroy all flesh." (Gen. ix:13-15.) Of course it
-must not be supposed that the Lord at this time created the rain-bow
-for the sign of his covenant, for since ever there was sunshine and
-rain and dark clouds, there have been rain-bows and will be. But the
-Lord pointed to this beautiful phenomenon already existing, and made
-it the sign of his covenant with man.
-
-_6. The Seven Precepts of Noah:_ "It is an old tradition of the
-Rabbinical Jews, on which they lay great stress, that at this juncture
-Noah delivered to his children seven precepts, to be enjoined upon all
-their descendants. These prohibit, 1, idolatry; 2, irreverence to the
-Deity; 3. homicide; 4, unchastity; 5, fraud and plundering; the 6th
-enjoins government and obedience; and the 7th forbids to eat any part
-of an animal still living. Mr. Selden has largely illustrated these
-precepts, and regards them as a concise tablet of the Law of Nature.
-Though we have no positive evidences of their having been formally
-enjoined by the great patriarch, we can have no great reason for
-rejecting such an hypothesis." (Biblical Literature, Kitto, 427.)
-
-At least one of these precepts is very emphatically set forth in
-Genesis, given with the penalty of it; namely, the great law against
-taking human life and the penalty which every where justifies the law
-of man; namely, "who so sheddeth man's blood, by man shall his blood be
-shed, for in the image of God made he man." (Gen. ix:6.) Unhappily,
-however, the law in executing this penalty does it in such manner that
-the blood of condemned murderers is not shed, since in the majority of
-countries the death penalty is executed by strangulation instead of by
-the shedding of blood. The phrase, "for in the image of God made he
-man" is significant, and is fatal to the claims of those theologians
-who interpret the scriptural saying, that man wras created in the image
-of God, to mean that man was created in God's "moral image," a most
-absurd conclusion. As if there could be a moral image. But the phrase
-here quoted carries this significance: Thou shalt not kill a man, for
-he stands in the image of God. And thou shalt not mar that image of
-God, thou shalt not bring death unto it. It is sacred. It must not be
-marred by mortal hand.
-
-_7. The Death of Noah:_--It is said that Noah lived after the
-flood three hundred and fifty years, but the manner of his life
-and where he spent it is not given. He must have been alive at the
-confusion of tongues at Babel, but whether or not he was in the
-valley of the Uphrates at that time may not be learned. There have
-been those who seek to identify him with the Chinese character Fohi
-whose tradition was that Fohi's advent among them was preceded by a
-flood which wholly covered the earth, but all here is conjecture. (See
-Smith's Dictionary of the Bible, Kitto's Biblical Literature, Art.
-Noah.)
-
-
-
-LESSON XVI.
-
-(Scripture Reading Exercise.)
-
-(A Discourse)
-
-ENOCH AND THE ANTEDILUVIAN DISPENSATIONS OF THE GOSPEL.
-
-NOTES.
-
-_1. Suggestions to the Speaker:_ Naturally the subject of this
-lesson will be something of a review of the period covered by the
-preceding lessons on the Antediluvian dispensations with Enoch as the
-central figure, but the matter of these lessons should not be too
-closely followed. Let those to whom the assignment of this lesson is
-given draw their own lines of treatment. As the subject is stated
-in the lesson it would be treated as historical narrative, or as a
-biography of Enoch. It could, however, be treated in an argumentative
-form. Thus: The Justice of God Requires that the Gospel should be
-Revealed to the Antediluvians; or, Was the Gospel Revealed to the
-Antediluvians? If the historical or biographical form of treatment is
-decided upon the speaker should bear in mind that his work in the main
-would be narrative, and the first essentials of narrative, after the
-truth of it, is movement and method. "A narrative," says A. S. Hill in
-his Principles of Rhetoric, "should move from the beginning to the end,
-and it should move with method. If the action haults the listener's
-attention haults with it. If the action is confused or self-repeating
-the hearers mind is soon fatigued. Movement and method, the life and
-the logic of discourse, are then the essentials of a good narrative."
-In another place our author says, "It is not enough that a narrative
-should move, it should move forward, it should have method. * * * *
-* The philosopher may contribute attached sayings (aphorisms) to the
-general stock of wisdom. An essayist may be charming as he rambles in
-pleasant fields of thought and gossip with his readers, but a narrator
-fails as a narrator in so far as he does not go straight on from the
-beginning to the end."
-
-"A narrator," says another author, "must not spend undue time or space
-upon any episode in his tale to the disadvantage of other parts.
-Whatever his scale is, he should follow it. Otherwise he will give
-emphasis to unimportant events, or slight important ones. The law
-of climax applies especially to narration, because the interest of
-the reader in the opening of a story is necessarily slight. When he
-becomes involved in the plot of the tale, his interest will either
-grow or disappear. As narrative becomes complex, as one event leads
-to a number of results, the reader's attention should be engaged more
-firmly. A weak ending is never so disappointing as in narration.
-Finally, every narrative should have as a center some one definite
-topic. (It is for this reason that we give Enoch as the center around
-which events in the Antediluvian dispensations gathered.) "For example,
-a history of the discovery of America, containing many hundreds of
-pages, and relating numerous events, will have but one principal
-subject--the early explorations upon this hemisphere,--to which all
-the characters, actions, and events will be made subordinate. * * * *
-* A good narrative then will move rapidly; action will follow action
-in close succession. Only significant events will be dwelt upon; much
-will be passed over with brief mention. Yet the connection of events
-will be made plain; the reader will never lose the thread." No matter
-how complex the narration becomes, it will have a simple subject as
-the center, and will march on with increasing interest to the end."
-(Composition and Rhetoric for Schools, Herrick and Damon, p. 428-9).
-
-If the subject is treated in an argumentative form, then the speaker
-should consider what has been already said on the subject of
-argumentative discourse in Lesson XIII.
-
-_3. Another Word on Clearness:_ In a former lesson (XIII) it was
-pointed out that Clearness consists of such a use and arrangement of
-words and clauses as at once distinctly indicate the meaning of the
-speaker; and pointed out how the obscure or equivocal use of pronouns
-was destructive of Clearness.
-
-In this lesson attention is called to the omission of words in a
-sentence necessary to its exact meaning--what the text books call
-"improper ellipsis."
-
-"Whenever the omission of a word renders the meaning of a sentence
-unintelligible, the ellipsis becomes improper. A writer in "The
-Guardian" uses this expression: "He is inspired with a true sense of
-that function." The meaning is not intelligible till we put in the
-words improperly left out: "He is inspired with a true sense of the
-importance of that function." "Arbitrary power," says another, "I look
-upon as a greater evil than anarchy itself, as much as a savage is a
-happier state of life than a galley-slave." We can not properly call a
-savage or a galley-slave a state of life, though we may with propriety
-compare their conditions. The obscurity is removed by doing away with
-the ellipsis: "as much as the state of a savage is happier than that of
-a galley-slave." (Course of Composition and Rhetoric, Quackenbos, p.
-285.)
-
-_Clearness Depends upon Unity in Sentences:_ "To be clear, a
-sentence must have unity; that is, it must not contain incongruous
-material, and must be so expressed that it gives the reader the
-impression of being one thought. When a sentence contains incongruous
-statements, it is said to lack unity of thought. When a sentence fails
-to present its meaning as one obvious whole, it is said to lack unity
-of form. Each of the examples cited * * * below, violates unity of
-thought, or unity of form, or both. Note how much clearer are the
-corrected sentences.
-
-1. Chaucer began to write at an early age, and as he was a page for
-some court lady, he went to France when she did.
-
-_Corrected:_ Chaucer began to write at an early age. Being at this
-time the page of a court lady, he went in her train to France.
-
-2. Once I saw a college President as he walked upon the stage, and he
-held in his hand a whole basket of diplomas.
-
-_Corrected:_ I once saw a college President walk upon the stage
-holding a whole basket of diplomas in his hand.
-
-3. A good paragraph must have unity of thought, and the different
-sentences of which it is composed must be logically connected, and what
-is most important in the paragraph must be made prominent, and what is
-of small consequence merely hinted at.
-
-_Corrected:_ A good paragraph must have unity of thought. A
-paragraph is unified if the different sentences in it are logically
-connected, and if what is most important is made prominent, what is of
-small consequence, merely hinted at.
-
-
-
-PART III.
-
-Post-diluvian Dispensations.
-
-
-
-LESSON XVII.
-
-(Scripture Reading Exercise.)
-
-THE ABRAHAMIC DISPENSATION.
-
-ANALYSIS.
-
-I. Melchizedek and Abraham--Relationship of.
-
-II. The "Call" of Abraham.
-
-III. The Gospel Given to Abraham.
-
-REFERENCES.
-
-Gen. xi-xxv.
-
-Heb. v. and vii. Psalms cx. Also Doc. and Cov Sec. cvii:1-4. Alma
-(Book of Mormon) ch. xiii. Notes 1, 2, 3, 4; also Art. Melchizedek and
-Abraham in Smith's Bible Dictionary and Kitto's Biblical Literature.
-Seventy's Year Book I, pp. 37-39. Notes 4, 5 and 1.
-
-Gen. xii:1-4 Book of Abraham ch. i:15-19; ch. ii:6-11. Note 6.
-
-Gal. iii:6-8, 19. Book of Abraham (P. G. P.) chs. i-v. Note 7. "The
-Gospel," (3rd Ed.) ch. xxiii.
-
-NOTES.
-
-_1. Melchizedek (king of Righteousness):_ "Melchisedek, king of
-Salem and priest of the Most High God, who met Abram in the Valley of
-Shaveh (or, the level valley), which is the king's valley, brought out
-bread and wine, blessed Abram, and received tithes from him (Gen. xiv.
-18-20). The other places in which Melchizedek is mentioned are Ps. cx.
-4, where Messiah is described as a priest forever, "after the order of
-Melchizedek," and Heb. v., vi., vii., where these two passages of the
-O. T. are quoted, and the typical relation of Melchizedek to our Lord
-is stated at great length."
-
-_2. Melchizedek in History:_ "There is something surprising
-and mysterious in the first appearance of Melchizedek, and in the
-subsequent references to him. Bearing a title which Jews in after ages
-would recognize as designating their own sovereign, bearing gifts
-which recall to Christians the Lord's Supper, this Canaanite crosses
-for a moment the path of Abram, and is unhesitatingly recognized as a
-person of higher spiritual rank than the friend of God. Disappearing
-as suddenly as he came in, he is lost to the sacred writings for a
-thousand years; and then a few emphatic words for another moment bring
-him into sight as a type of the joining Lord of David. (Psalms cx).
-Once more, after another thousand years, the Hebrew Christians are
-taught to see in him a proof that it was the consistent purpose of God
-to abolish the Levitical priesthood.[A] (Heb. vii.) His person, his
-office, his relation to Christ, and the seat of his sovereignty, have
-given rise to innumerable discussions, which even now can scarcely be
-considered as settled.
-
-[Footnote A: No; not "abolish" the Levitical priesthood, but supercede
-it as the dominating power by restoring the Melchizedek Priesthood
-which holds precedence of it in power and authority; but both may exist
-together as in the Mosaic dispensation before Moses and the Melchizedek
-Priesthood was taken from Israel, (cf. Doc. & Cov. Sec. lxxxiv:19-23
-and Heb. vii. whole chapter but especially verse 12.)]
-
-_3. Conjectures Concerning Melchizedek:_ "The faith of early
-ages ventured to invest his person with superstitious awe. Perhaps
-it would be too much to ascribe to mere national jealousy the fact
-that Jewish tradition, as recorded in the Targums of Pseudo-Jonathan
-and Jerusalem, and in Rashi on Gen. xiv in some cabalistic writers,
-pronounces Melchizedek to be a survivor of the Deluge, the patriarch
-Shem, authorized by the superior dignity of old age to bless even the
-father of the faithful, and entitled, as the paramount lord of Canaan
-(Gen. ix. 26) to convey (xiv. 19) his right to Abram. Jerome in his
-Ep. lxxiii. (ad Evangelum Opp. i. 438), which is entirely devoted to a
-consideration of the person and dwelling place of Melchizedek, states
-that this was the prevailing opinion of the Jews in his time; and it is
-ascribed to the Samaritans by Epiphanius, (Hae. Iv. 6, p. 472.) It was
-afterwards embraced by Luther and Melanchthon, by our own countrymen,
-H. Broughson, Selden, Lightfoot, Jackson, and by many others. It
-should be noted that this supposition does not appear in the Targum of
-Onkelos,--a presumption that it was not received by the Jews till after
-the Christian era--nor has it found favor with the Fathers." (Smith's
-Bible Dictionary, Hackett Edition, p. 1876.)
-
-_4. The Mystery About Melchizedek:_ Much of mystery is connected
-with the life and character of Melchizedek. "The Jews," says Kitto,
-in admitting Melchizedek's official superiority to Abraham, "sought
-to account for it by alleging that the royal priest was no other than
-Shem, the most pious of Noah's sons, who according to the shorter
-chronology might have lived to the time of Abraham." (Biblical
-Literature, Vol. II, Art. Melchizedek). Others have seen in him
-Canaan the son of Ham: Ham himself, or even Enoch; while others have
-held that Melchizedek was no other than the son of God himself under
-human appearance, and still others take him to have been an angel,
-the latter being among the wild notions of Origen and his school.
-(Ibid, as above.) All this of course is conjecture, although it is not
-unreasonable that he may have been Shem the son of Noah. The Book of
-Mormon gives this important information concerning him.
-
-"Now this Melchizedek was a king over the land of Salem; and his people
-had waxed strong in iniquity and abominations; yea, they had all gone
-astray; they were full of all manner of wickedness: But Melchizedek
-having exercised mighty faith, and received the office of the High
-Priesthood, according to the holy order of God, did preach repentance
-unto his people. And behold, they did repent; and Melchizedek did
-establish peace in the land in his days; therefore he was called the
-prince of peace, for he was the king of Salem; and he did reign under
-his father. Now, there were many before him, and also there were many
-afterwards, but none were greater; therefore, of him they have more
-particularly made mention." (Alma xiii.)
-
-From the Doctrine and Covenants we learn this important fact; namely,
-that the priesthood which Melchizedek held was formally called "the
-Priesthood after the order of the Son of God;" but in order to avoid
-a too frequent repetition of the name of Deity "this Holy Priesthood"
-was called Melchizedek, or Melchizedek Priesthood. (Doc. & Cov., Sec.
-107, 1-4.) The mystery connected with Melchizedek arises doubtless
-from the language of Paul in Hebrew vii, where misapprehension of the
-language of the Apostle seemingly represents Melchizedek as being
-"without father, without mother, without descent, having neither
-beginning of days nor end of life, but made like unto the Son of God,
-abideth a priest continually." The commentators generally interpret
-this as meaning that Melchizedek was without a recorded genealogy. The
-mystery, however, disappears when these descriptive words are applied,
-not to the man Melchizedek, but to the priesthood which he held, which
-priesthood is without beginning of days or end of years, that is, it is
-an eternal thing--"without father, without mother, and without descent,
-having neither beginning of days nor end of life," but endureth as a
-power eternally, even as God from whom said power emanates is eternal.
-With this interpretation of the language of Paul the necessity for wild
-conjectures concerning the personality of Melchizedek disappears, and
-it will be enough if we fix this in the mind concerning him; namely,
-he was a great High Priest, co-temporary with Abraham, and the one
-doubtless from whom Abraham received his ordination to the patriarchal
-office in the priesthood, to which he had a right by reason of his
-descent from the patriarchs. (See Book of Abraham, chap. I:1-4.)
-
-_5. The Book of Abraham:_ The Book of Abraham, to which reference
-is made in the analysis, consisting of five chapters, is but a fragment
-of Abraham's writings and history, and in it is found no reference to
-his meeting the Melchizedek, but reference is made of his receiving
-the priesthood. It was conferred upon him, he tells us, "from the
-fathers; it came down from the fathers from the beginning of time, yea,
-even from the beginning or before the foundations of the earth to the
-present time, even the right of the first born, on the first man, who
-is Adam, our first father, through the fathers, unto me. I sought for
-mine appointment unto the Priesthood according to the appointment of
-God unto the fathers concerning the seed." (Book of Abraham, chap, i;
-3-4.)
-
-This has reference doubtless to the patriarchal office in the
-Priesthood, since in the subsequent verses he says, "But the records of
-the fathers, even the patriarchs, concerning the right of Priesthood
-the Lord my God preserved in mine own hands; therefore a knowledge of
-the beginning of the creation, and also of the planets, and of the
-stars, as they were made known unto the fathers, have I kept even unto
-this day, and I shall endeavor to write some of these things upon this
-record for the benefit of my posterity that shall come after me." The
-manner in which this sacred record "The Book of Abraham" came into the
-hands of the Prophet Joseph Smith, is to be found in the History of the
-Church, Vol. II, p. 236, 348-350 and foot note.
-
-_6. The "Call" of Abraham:_ "In that course of God's dealing with
-man which is traced in the sacred narrative, a new step was taken by
-the choice of a Family from which the promised seed of the woman was to
-spring, and which should meanwhile preserve the knowledge and worship
-of the true God. Jehovah, in the revelation of himself to man, retires,
-so to speak, from the whole compass of the race of Noah into the inner
-circle of the family of Abraham. It was a step required by the state of
-the world, which had relapsed into idolatry and profaneness before the
-death of Noah. This is clear from the story of the building of Babel,
-and it is implied in the subsequent history. Joshua expressly says that
-the family of Terah were idolaters. * * * * * The patriarch whom God
-made the head of his chosen family was born only two years after the
-death of Noah. * * * * * He was now seventy-five years old; and this
-is the period usually assigned to the 'Call' of Abraham; though it
-was, in fact, the second step of his career. In tracing these stages,
-it is important to observe the special form of promise and blessing of
-which each was the occasion. The first of these involves the germ of
-all the rest, though as yet but vaguely stated:--"I will make of thee
-a great nation, and I will bless thee, and make thy name great, and,
-thou shalt be a blessing (to others): and I will bless them that bless
-thee, and curse him that curseth thee, and in thee shall all families
-of the earth be blessed." The last words already involve the crowning
-blessing of the Old Covenant, the Promise of the Messiah, and that to
-the Gentiles, "all families of the earth." (Dr. Smith's Old Testament
-History, p. 67 and 70.)
-
-_7. The Things Which God Revealed to Abraham:_ First his design
-to make of Abraham and his posterity in the earth the witness for
-himself and the truth of the Gospel unto all nations. (Gen. 12:193,
-Book of Abraham I:16-19, Book of Abraham 2:6-11). "I will bless
-them that bless thee, and curse them that curse thee," said the Lord;
-"and in thee (that is in thy priesthood) and in thy seed (that is,
-thy priesthood) for I give unto thee a promise that this right shall
-continue in thee and in thy seed after thee (that is to say the literal
-seed or the seed of the body) shall all the families be blessed, even
-with the blessings" of the Gospel which are the blessings of salvation
-even of life eternal.
-
-Second, in the dispensation to Abraham he revealed the great doctrine
-of the eternal existence of intelligences. (Book of Abraham 3:16-23).
-
-Third, he made known to Abraham the covenant of eternal life to man,
-"which God, that cannot lie, promised before the world began," (Titus
-1:2). God, according to Abraham's record, standing among the spirits
-in existence before the world began, said: "We will go down, for there
-is space there, and we will take of these materials, and we will make
-an earth whereon these 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. And the Lord said: 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, p. 66). From which it appears
-that the whole Gospel scheme of salvation was revealed to Abraham.
-
-Fourth, he revealed to Abraham, through Urim and Thummin great
-knowledge of the Universe, its planetary systems and their movements
-and relations (Book of Abraham, chap. 3); and also gave him an account
-of the preparation of the earth for man's abode, and the knowledge also
-of the advent of Adam upon it. (Book of Abraham, chaps. 4 and 5).
-
-
-
-LESSON XVIII.
-
-(Scripture Reading Exercise.)
-
-THE MOSAIC DISPENSATION.
-
-ANALYSIS.
-
-I. Interim Between Abraham and Moses.
-
-II. Birth and Call of Moses.
-
-III. The Gospel Given to Israel Before The Law. (i. e. the Law of
-Moses.)
-
-REFERENCES.
-
-Gen. xxiv-l; and Exodus i. Josephus' Antiquities, Bk. I chs.
-xviii-xxii. Bk II, chs. i-x.
-
-Note 1, 2 and 3.
-
-Exodus ii and iii. Josephus' Antiquities, Bk. II, chs. ix, xii.
-
-Heb. iii:13-19 in connection with Heb. iv:1, 2 and I Cor. x:1-4.
-Doc. and Cov. Sec. 84; vers. 20-22. Gal. i:5-8, 16-19, 24. The Gospel,
-ch. xxiii.
-
-NOTES.
-
-_1. From Abraham to Moses:_ The Bible History of the period
-intervening between Abraham and Moses has little that indicates
-specifically the existence of the Gospel among the Patriarchs. Yet the
-communion of the Patriarchs Isaac, and Jacob as also Joseph, with the
-Lord, would argue the existence of a knowledge of the means by which
-such communion could be secured. Also the offering of sacrifices by
-these patriarchs, by which was figured forth the great Atonement of the
-future Messiah, bears witness to the same effect--they had the Gospel.
-The evident existence of the High Priesthood among them undoubtedly
-argues the existence of the Gospel also as a necessary concomitant
-of that Priesthood, since said priesthood exists for the purpose of
-"administering the Gospel," and holds the keys of the "mysteries of
-the kingdom, even the key of the knowledge of God; therefore, in the
-ordinances thereof, the power of Godliness is manifest; and without
-the ordinances thereof, and the authority of the Priesthood, the
-power of Godliness is not manifest unto men in the flesh; for without
-this no man can see the face of God and live." (Doc. & Cov. Sec. 84;
-16-22.) Therefore where ever this priesthood is found there also will a
-knowledge of the Gospel be had. If, then, the Patriarchs after Abraham
-had the Priesthood they undoubtedly had also the Gospel.
-
-_2. The Patriarch Joseph's Knowledge of the Covenant of
-Salvation--the Gospel:_ It is evident that Joseph, the son of Jacob,
-had larger knowledge of the covenant of eternal life "which God that
-cannot lie promised before the world began, but hath in due times
-manifested his word through preaching" (Titus i:2)--than appears in the
-Bible history of that patriarch. From the last chapter of Genesis it is
-evident that God had revealed unto Joseph the fact that he would visit
-his people Israel, in Egypt, and deliver them from that land, and bring
-them unto the land which he promised to Abraham and Isaac and Jacob, as
-the land of their inheritance. The Book of Mormon enlarges that view
-of Joseph's knowledge of the purposes of God, by representing that
-God not only revealed the fact of a future deliverer of Israel from
-Egypt, but also promised him "that out of the fruit of his (Joseph's)
-loins, the Lord would raise up a righteous branch unto the House of
-Israel. _Not the Messiah_ but a branch which was to be broken off,
-nevertheless to be remembered in the covenants of the Lord, _that
-the Messiah should be made manifest unto them in the latter days,_
-in the Spirit of power, unto the bringing of them out of darkness unto
-light; yea, out of hidden darkness and out of captivity unto freedom.
-* * * * * For Joseph truly testified, saying: A seer shall the Lord my
-God raise up, who shall be a choice seer unto the fruit of my loins. *
-* * * * Thus saith the Lord unto me: A choice seer will I raise up out
-of the fruit of thy loins; and he shall be esteemed highly among the
-fruit of thy loins. And unto him will I give commandment, that he shall
-do a work for the fruit of thy loins, his brethren, which shall be of
-great worth unto them, even to the bringing of them to the knowledge
-of the covenants which I have made with thy fathers. * * * * * And he
-shall be great like unto Moses, whom I have said I would raise up unto
-you, to deliver my people, O house of Israel. And Moses will I raise
-up, to deliver thy people out of the land of Egypt. But a seer will I
-raise up out of the fruit of thy loins; and unto him will I give power
-to bring forth my word unto the seed of thy loins; * * * * * Wherefore,
-the fruit of thy loins shall write; and the fruit of the loins of
-Judah shall write; and that which shall be written by the fruit of thy
-loins, and also that which shall be written by the fruit of the loins
-of Judah, shall grow together, unto the confounding of false doctrines,
-and laying down of contentions, and establishing peace among the fruit
-of thy loins, and bringing them to the knowledge of their fathers in
-the latter days; and also to the knowledge of my covenants, saith
-the Lord." (II Nephi, chap. 3). The thing which the Lord promised to
-bring forth by this future Seer, the patriarch Joseph saw would bring
-salvation unto his people. (II Nephi, chap, iii:15). "And great were
-the covenants of the Lord which he made unto Joseph." (II Nephi iii:4.)
-
-_3. Effect of Israel's Bondage in Egypt:_ What may have been the
-effect of Israel's captivity in Egypt in the matter of perpetuating
-the Priesthood of their fathers and a knowledge of the Gospel cannot
-be as certained with any degree of certainty from what is written. It
-would appear, however, that God's chosen people were not without some
-knowledge of God and of Christ during the period of their captivity;
-for the Hebrew mid-wives "feared God" and forebore to commit the acts
-of murder upon the male infants born in Israel as commanded by the
-Egyptian King (Exodus i:15-22): "Therefore God dealt well with the
-mid-wives; and the people multiplied and waxed very mighty." (Ibid,
-verse 20). Moreover Paul says:
-
-"By faith Moses, when he was bom, was hid three months of his parents,
-because they saw he was a proper child; and they were not afraid of the
-King's commandment. By faith Moses, when he, was come to years, refused
-to be called the son of Pharaoh's daughter; Choosing rather to suffer
-affliction with the people of God, than to enjoy the pleasures of sin
-for a season; Esteeming the reproach of Christ greater riches than
-the treasures in Egypt: for he had respect unto the recompense of the
-reward. By faith he forsook Egypt, not fearing the wrath of the king:
-for he endured, as seeing him who is invisible." (Heb. xi:23-27.)
-
-"Esteeming the reproach of Christ greater riches," etc. Query.--How
-could Moses "esteem the reproach of Christ greater riches than the
-treasures in Egypt" if he knew nothing of Christ? Evidently, whatever
-may have been the status of the Israelites in respect of the Gospel and
-its administration among them during the period of their captivity,
-they at least preserved among themselves some knowledge of the Gospel
-and of Christ who is ever the central figure of it; and this even
-before the call of Moses.
-
-_4. The High Priesthood Held by Others Than the Direct Descendants
-of Abraham:_ We learn from the Doctrine and Covenants that the
-Priesthood existed with others than with Abraham and his direct
-descendants. For instance, one Esaias is named as being contemporary
-with Abraham and blessed of Abraham, but that Esaias himself received
-the Priesthood "under the hand of God." That he (Esaias) conferred
-it upon Gad; Gad upon Jeremy, and Jeremy upon Elihu, and Elihu upon
-Caleb, and Caleb, upon Jethro, Jethro, who was the priest of Median
-with whom Moses sojourned forty years after his flight from Egypt,
-and whose daughter he married--Jethro conferred the priesthood upon
-Moses. (Doc. & Cov. Sec. 84, 6-13.) So that Moses himself received
-the priesthood from a line of men holding it who were not descendants
-of Abraham. If what we have said in Note I of this lesson holds good;
-namely, that the Melchizedek priesthood and the Gospel are concomitants
-of each other, and that the High Priesthood exists for the purpose of
-administering the Gospel, which conclusion is based on the quotation
-in that note from the Doctrine and Covenants, (Sec. 84. 17:21), then
-the existence of the priesthood with this line of men above named,
-argues also that the existence of the Gospel of Jesus Christ among
-them: and therefore we have knowledge of the Gospel existing not only
-with Abraham and his successors, but with this independent line of
-men also. All of which tends to the conclusion that there was a wider
-dissemination of the Gospel in those ancient times than has generally
-been conceded.
-
-_Early Proclamation and Wide Diffusion of the Gospel:_ "The tardy
-appearance and partial distribution of moral and religious knowledge in
-the world,". (Mansel, Limits of Religious Thought, Preface) has ever
-been regarded as one of the great religious difficulties, a difficulty
-considerably lessened when the view presented in this Outline History
-of the Dispensations of the Gospel is accepted; for herein it is proven
-that there has neither a tardy appearance or even partial distribution
-of moral and religious knowledge in the world, but an early and
-widespread proclamation of the Gospel from the beginning and in nearly
-all ages there has been preached that "hope of eternal life, which God,
-that cannot lie, promised before the world began." Commenting upon the
-supposed long interval between the fall of man and the proclamation of
-his redemption (generally supposed to have been withheld from the world
-until the coming of Christ in the flesh), even a Roman Pope (Leo the
-Great, A. D. 440-461) said:
-
-"Let those who with impious murmurings find fault with the Divine
-dispensations, and who complain about the lateness of Our Lord's
-nativity, cease from their grievances, as if what was carried out in
-this last age of the world had not been impending in time past. * * * *
-What the apostles preached, the prophets had announced before, and what
-has always been believed cannot be said to have fulfilled too late. By
-this delay of his work of Salvation the wisdom and love of God have
-only made us more fitted for his call; so that, what had been announced
-before by many signs and words and mysteries during so many centuries,
-should not be doubtful or uncertain in the days of the gospel God has
-not provided for the interests of men by a new counsel or by a late
-compassion; but He had instituted from the beginning for all men one
-and the same path of salvation." (Science of Religion, Muller, p. 107.)
-
-
-
-LESSON XIX.
-
-(Scripture Reading Exercise.)
-
-FROM MOSES TO THE MERIDIAN DISPENSATION.
-
-ANALYSIS.
-
-I. There Arose not a Prophet since in Israel like unto Moses.
-
-II. The Promise of a Future Prophet.
-
-III. What Remained with Israel.
-
-REFERENCES.
-
-Deut. xxxiv:10-12. The Gospel, ch. xxiii. Note 1.
-
-Deut. xviii:15-19 Acts, iii:22-23; Acts vii:37. History of the
-Church, Vol. I, p. 13; also Pearl of Great Price, p. 90. Note 2.
-
-Doc. and Cov., Sec. lxxxviv:17-28. The Gospel, ch. xxiii; pp. 234-5.
-Notes 3, 4, 5.
-
-NOTES.
-
-_1. There Arose Not a Prophet Since:_ In whatever light we view
-this extraordinary man, the eulogy pronounced in these inspired words
-will appear just. No Hebrew prophet or ruler equalled him in character,
-official dignity, as well as knowledge of God's will and opportunities
-of announcing it. (Commentary--Jameson-Fausset-Brown.)
-
-_2. The Lord Thy God Will Raise up Unto Thee a Prophet:_
-"The insertion of this promise, in connection with the preceding
-prohibition, (not to harken to soothsayers, verse 9-14) might warrant
-the application which some make of it, to that order of true prophets
-whom God commissioned in unbroken succession to instruct, to direct,
-and warn His people; and in this view the purport of it is, 'There is
-no need to consult with diviners and soothsayers, as I shall afford
-you the benefit of divinely-appointed prophets, for judging of whose
-credentials a sure criterion is given.' (vs. 20-22). But the prophet
-here promised was preeminently the Messiah, for He alone was 'like unto
-Moses (see on ch. 34. 10) in his mediatorial character; in the peculiar
-excellence of his ministry; in the number, variety, and magnitude of
-his miracles; in his close and familiar communion with God; and in his
-being the author of a new dispensation of religion.' This prediction
-was fulfilled 1500 years afterwards, and was expressly applied to
-Jesus Christ by Peter (Acts 3, 22, 23), and by Stephen (Acts 7, 37)."
-(Commentary--as above.)
-
-_3. The Gospel Plus the Law:_ After making the statement that the
-Gospel was preached to Abraham, Paul asks the question, "Wherefore
-then serveth the law?" That is, if the Gospel was preached to Abraham
-how came the law of Moses into existence: why was it given to ancient
-Israel and binding on them? To which the apostle replies:
-
-"It was added because of transgression, till the seed should come to
-whom the promise was made. * * * * * Wherefore the law was our school
-master to bring us unto Christ, that we might be justified by faith."
-
-The matter is still more plainly set forth in the Doctrine and
-Covenants. In speaking of the priesthood and the ordinances belonging
-thereto--through which ordinances "the power of godliness is
-manifest; and without the ordinances thereof, and the authority of
-the priesthood, the power of godliness is not manifest unto men in
-the flesh; for without this"--that is without the priesthood and its
-ordinances--"no man can see the face of God, even the Father, and
-live" (Doc. & Cov. Sec. lxxxiv:20, 21, 22.)--the Lord says: "Now this
-Moses plainly taught to the children of Israel in the wilderness, and
-sought diligently to sanctify his people that they might behold the
-face of God; But they hardened their hearts, and could not endure his
-presence; therefore the Lord in his wrath (for his anger was kindled
-against them) swore that they should not enter into his rest while in
-the wilderness, which rest is the fullness of his glory. Therefore he
-took Moses out of their midst, and the holy priesthood also; And the
-lesser priesthood continued, which priesthood holdeth the key of the
-ministering of angels and the preparatory Gospel; Which Gospel is the
-Gospel of repentance and of baptism, and the remission of sins, and
-the law of carnal commandments, which the Lord in his wrath caused to
-continue with the house of Aaron among the children of Israel until
-John." (Doc. & Cov. Sec. lxxxiv:23-27.)
-
-The above is confirmed by the Jewish scriptures also; for it is written
-in the concluding chapter of Deuteronomy--
-
-"There arose not a prophet since in Israel like unto Moses, whom the
-Lord knew face to face.
-
-"In all the signs and the wonders, which the Lord sent him to do in the
-land of Egypt." (Deut. xxiv:10-12.)
-
-Of the things we have spoken respecting the Gospel being presented
-to ancient Israel, this is the sum: the Lord gave them the Gospel,
-but because they would not observe its sacred requirements, he took
-it, that is in its fullness, from among them, and also the higher
-or Melchizedek Priesthood; but left with them the lesser or Aaronic
-Priesthood; which holds "the key of the ministering of angels and the
-preparatory Gospel" (see above), "to minister in outward ordinances,
-the letter of the Gospel--the baptism of repentance for the remission
-of sins," (Doc. & Cov. Sec. cvii, 20.) and to the part of the Gospel
-which remained, viz., faith in God, repentance and baptism for the
-remission of sins, was added the law of carnal commandments, which was
-to educate Israel for the fullness of the Gospel when Messiah should
-come with it. (The Gospel, pp. 233, 234, 235.)
-
-_4. Gospel Rites Among the Jews:_ In addition to the evidence
-supplied by the Scriptures in the above argumentative note, in the
-Article on baptism in Smith's Dictionary of the Bible, it is said:
-
-"There is an universal agreement among later Jewish writers that all
-the Israelites were brought into covenant with God by circumcision,
-baptism, and sacrifice, and that the same ceremonies were necessary in
-admitting proselytes. Thus Malmonides (Issure Biah, cap. 13); "Israel
-was admitted into covenant by three things, namely, by circumcision,
-baptism, and sacrifice. Circumcision was in Egypt, as it is said, 'None
-uncircumcised shall eat of the passover.' Baptism was in the wilderness
-before the giving of the Law, as it is said, 'Thou shalt sanctify them
-today and to-morrow, and let them wash their garments.'" And he adds,
-"So, whenever a Gentile desires to enter into the covenant of Israel,
-and place himself under the wings of the Divine Majesty, and take the
-yoke of the Law upon him, he must be circumcised, and baptized and
-bring a sacrifice; or if it be a woman, she must be baptized and bring
-a sacrifice." The same is abundantly testified by earlier writers,
-as by the Jerusalem and Babylonian Talmud, although no reference to
-this custom can be found in Philo, Josephus, or the Targum of Onkelos.
-Its earliest mention appears to be in the Targum of Jonathan on Ex.
-xii. 44. "Thou shalt circumcise him and baptize him." It should be
-added, that men, women, and children, were all baptized, and either
-two or three witnesses were required to be present. Some modern
-writers--Lardner, Ernesti, De Wette, Meyer, Paulus, and others--have
-doubted or denied that this baptism of proselytes had been in use among
-the Jews from times so early as those of the Gospel; but it is highly
-improbable that, after the rise of Christianity, the Jews should have
-adopted a rite so distinctively Christian as baptism had then become."
-(Smith's Bible Dictionary, Art. "Baptism," Vol. I, p. 233, 234.)
-
-In addition to the evidence cited in Smith's Dictionary, we may add
-as a convincing fact that before the advent of Jesus as a religious
-teacher, John the Baptist came to Israel crying repentance, and both
-teaching and administering baptism for the remission of sins. (See
-Matt, iii; Mark i; Luke iii; John i.) Which established the fact that
-this Gospel rite of baptism, was a well established institution among
-the Jews under the law of Moses and existed in connection with those
-ceremonies and sacrifices which figured forth the redemption to be
-wrought out by the Christ. Jesus also bears witness to the same effect
-in his conversation with Nicodemus, [John iii] where he teaches to that
-worthy man the mysteries of the second birth, saying that, "except a
-man be born of water [i. e. baptized] and of the Spirit, he cannot
-enter into the kingdom of God." And when Nicodemus could not Comprehend
-this doctrine "Jesus answered and said unto him. Art thou a Master of
-Israel and knowest not these things?" Clearly proving that Jesus was
-not advancing any new doctrine, but referring to the 'well established
-Gospel doctrine in Israel.
-
-_5. The Book of Mormon Testimony:_ The Book of Mormon bears most
-important testimony upon the subject of the Mosaic rites and ceremonies
-figuring forth the atonement to be made by Messiah and of the existence
-of the knowledge both of the coming and the mission of that Messiah.
-Also a knowledge that the law of Moses was of no efficiency in securing
-salvation for man only as it was associated with, and finally would be
-completed in, the coming and atonement of the Christ.
-
-The late President John Taylor in his work "Mediation and Atonement,"
-has grouped in small compass the facts that are set forth in the Book
-of Mormon, bearing on this subject as follows:
-
-"From the Bible we turn to the Book of Mormon wih a view to discover to
-what extent the law of sacrifice, as a type of the offering up of the
-promised of Israel which God planted on this continent. In perusing the
-pages of this sacred record, we shall find several important facts and
-ideas, in connection with this subject, presented very prominently by
-the ancient Nephite historians: among them--
-
-First, that the law of Moses, with all its rites, ordinances and
-sacrifices was strictly observed by the faithful Nephites from the time
-of their arrival on the promised land until it was fulfilled in Christ,
-and by his command ceased to be observed.
-
-Second, that when the Nephites brought any of the Lamanites to the
-knowledge and worship of the true God, they taught them to observe this
-law.
-
-Third, that those who apostatized from the Nephites, as a general
-thing, ceased to observe this law.
-
-Fourth, that the true import of the law of Moses, and of its ceremonies
-and sacrifices, as typical of the atonement yet to be made by our Lord
-and Savior was thoroughly taught by the Priesthood among that people
-and very generally understood by them.
-
-Fifth, that associated with the observance of this law, there were
-continued admonitions given that salvation was in Christ and not in
-the law, which was but the shadow and type of that of which he was the
-prototype and reality.
-
-Sixth, that temples were erected of the same pattern as that of Solomon
-at Jerusalem, evidently for the reason that they were to be used for
-the same purposes.
-
-Seventh, that the Gospel was preached in connection with the law,
-and churches were established and organized according to the Gospel
-requirements, and that the higher Priesthood, although not fully
-organized in all its parts, ministered to the Nephites as well as the
-lesser.
-
-Eighth, it appears indubitable from the two records, the Bible and the
-Book of Mormon, that the intent and true meaning of the law of Moses,
-of its sacrifices, etc., were far better understood and comprehended by
-the Nephites than by the Jews. But in this connection, it must not be
-forgotten, that a great many most plain and precious things as the Book
-of Mormon states, have been taken from the Bible, through the ignorance
-of uninspired translators or the design and cunning of wicked men."
-
-The above are the opening paragraphs of chapter XIV of President
-Taylor's work. The remainder of the chapter is devoted to elaborate
-quotations from the Book of Mormon bearing out the several propositions
-in the above quotation. One admirable passage bearing upon the subject,
-argumentative, too, in its nature, is not quoted by President Taylor,
-and I herewith supply it. It is from the Nephite prophet Alma's
-instruction to his son Corianton:
-
-"And now, my son, I would say somewhat unto you concerning the coming
-of Christ. Behold I say, that he cometh to declare glad tidings of
-salvation unto his people. And now my son, this was the ministry unto
-which you were called, to declare these glad tidings unto this people,
-to prepare their minds; or rather that salvation might come unto them,
-that they may prepare the minds of their children to hear the word at
-the time of his coming. * * * Behold, you marvel why these things should
-be known so long beforehand. Behold, I say unto you, Is not a soul as
-precious unto God, as a soul will be at the time of his coming? Is it
-not as necessary that the plan of redemption should be made known unto
-this people, as well as unto their children? Is it not as easy at this
-time, for the Lord to send his angel to declare these glad tidings unto
-us, as unto our children; or as after the time of his coming?" (Alma
-ch. 39:15-19.)
-
-
-
-LESSON XX.
-
-(Scripture Reading Exercise.)
-
-THE ANTIQUITY OF THE GOSPEL.[A]
-
-(An Argumentative Discourse.)
-
-TEXT: "In hope of Eternal Life, which God that cannot lie, promised
-before the world began; but hath in due times manifested his word
-through preaching." (Titus i:2, 3.)
-
-ANALYSIS.
-
-I. Numerous Dispensations.
-
-II. The Gospel Revealed to Adam.
-
-III. Establishment of the Ancient Church.
-
-IV. The Gospel Plus the Law.
-
-V. From Moses to John the Baptist.
-
-VI. Of the Origin of the Gospel.
-
-REFERENCES.
-
-Peter i:18-25. Rev xiii:8, xv:8. Job xxxviii:4-6.
-
-Titus i:1, 2. Book of Moses (P. G. P.) ch. v:6-8. Ibid, 56-59.
-
-Book of Moses, ch. vi:48-52. Gen. v:24. Heb. xi:5. Alma ch. xiii.
-Book of Moses ch. vii:69.
-
-Heb. vii. I Cor. x:1-4. Heb. iii:14-19 and Heb. iv:1, 2,[B] and
-Gal. iii.
-
-Doc. and Cov., Sec. lxxxiv:19-29.
-
-[Footnote A: Such is the importance of this subject--a subject which
-perhaps more than any other differentiates the view-point of Latter-Day
-Saints as to the Gospel of Jesus Christ from that of sectarian
-Christendom, that I here depart from the usual lesson formula to
-introduce in place of detached notes an unbroken presentation of the
-subject. This lesson may be regarded as a review of those that have
-preceded it in the present rear Book, also as an illustration of
-argumentative discourse The reference opposite the Analysis are those
-on which the argument is based.]
-
-[Footnote B: This cites the close of one chapter and the opening verses
-of an other, but it should be remembered that Paul did not divide his
-epistle into chapters and verses; and this awkward division is but one
-of many that exist in the Scriptures.]
-
-NOTES.
-
-_1. Numerous Dispensations of the Gospel Given:_ That there have
-been many dispensations of the Gospel, many times that divine authority
-has been conferred upon men, is apparent from the Scripture narratives
-of such events. And yet, strange as it may seem, in the face of such
-Scripture narratives, there are those among professing Christians who
-hold that the Gospel had no earlier origin than the time of Messiah's
-ministry in the flesh. As a matter of fact, however, the Gospel of
-Jesus Christ has existed from the very earliest ages of the world.
-There are, indeed, certain passages of Scripture which lead us to
-believe that even before the earth was made or ever man was placed upon
-it the Gospel had been formulated and was understood by the spirits
-which inhabited the kingdom of the Father; and who, in course of time,
-would be blessed with a probation on the earth--an earth-life. If
-this be not true, of what significance is the Scripture which speaks
-of Jesus as the Lamb ordained before the foundation of the world, but
-revealed in this day for the salvation of men. What of the Lamb slain
-from the foundation of the world? And further: "They that dwell on the
-earth shall wonder, whose names were not written in the Book of Life
-from the foundation of the world." "Where wast thou," asked the Lord
-of Job, "when I laid the foundations of the earth? * * * * * When the
-morning stars sang together, and all the sons of God shouted for joy?"
-There is evidence in these expressions found in Scripture that before
-the foundations of the earth were laid the sacrifice necessary to the
-redemption of men was understood, and the "Lamb" for the sacrifice was
-chosen, Jesus, the Messiah. There is evidence in these expressions
-from Scripture of the pre-existence of the spirits of men, and the
-names of some of them at least were written in the "Book of Life" from
-the foundation of the world, and it is not unlikely that the shouting
-of all the sons of God for joy, at the creation of the earth was in
-consequence of the prospects which opened before them because of the
-earth-life and the salvation that would come to them through the
-Gospel--even in the prospects of that "eternal life, which God that
-cannot lie, promised before the world began." (See the text of this
-discourse.)
-
-The Gospel, then, is of great antiquity. Older than the hills, older
-than the earth; for in the heavenly kingdom was it formulated before
-the foundations of the earth were laid.
-
-_2. The Gospel Revealed to Adam:_ Nor were men left in ignorance
-of the plan of their redemption until the coming of the Messiah in the
-flesh. From the first that plan was known. Our annals are imperfect on
-that head, doubtless, but enough exists even in the Jewish scriptures
-to indicate the existence of a knowledge of the fact of the Atonement
-and of the redemption of man through that means. Abel, the son cf
-Adam, is the first we read of in the Jewish scriptures as offering
-"the firstlings of his flock" as a sacrifice unto God. How came he
-to offer sacrifice of the firstlings of his flock? Doubtless behind
-Abel's sacrifice, as behind similar offerings in subsequent ages, stood
-the fact of the Christ's Atonement. In it was figured forth the means
-of man's redemption--through a sacrifice, and that the sacrifice of
-the first-born. But where learned Abel to offer sacrifice if not from
-his father, Adam? It is reasonably certain that Adam as well as Abel
-offered sacrifices, in like manner and for the same intent; and to
-Adam, though the Jewish scriptures are silent respecting it, God must
-have revealed both the necessity of offering sacrifice and the great
-thing of which it was but the symbol. And here, to some advantage,
-may be quoted a passage from the writings of Moses, as revealed to
-Joseph Smith, in December, 1830. From what was then made known to the
-great Latter-Day Prophet of the writings of Moses, it appears that
-our book of Genesis does not contain all that was revealed to Moses
-respecting the revelations of God to Adam and his children of the first
-generation. According to this more complete account of the revelation
-to Moses, after Adam was driven from Eden, God gave commandments both
-to him and his wife, that they should worship the Lord their God, and
-should offer the firstlings of their flocks for an offering unto the
-Lord, and Adam was obedient unto the commandment:
-
-"And after many days an angel of the Lord appeared unto Adam, saying:
-Why doest thou offer sacrifices unto the Lord? And Adam said unto him:
-I know not, save the Lord commanded me. And the angel spake, saying:
-This thing is a similitude of the sacrifice of the Only Begotten of the
-Father, which is full of grace and truth. Wherefore, thou shalt do all
-that thou doest in the name of the Son, and thou shalt repent and call
-upon God in the name of the Son for evermore."
-
-After some time elapsed and men multiplied in the earth and wickedness
-increased; after Abel, the righteous, was slain and Cain was a vagabond
-in the earth for the murder; after Lamech had also become a murderer
-and Satan had great power among the disobedient--then, it is written:
-
-"And God cursed the earth with a sore curse, and was angry with the
-wicked, with all the sons of men whom he had made; for they would not
-hearken unto his voice, nor believe on His Only Begotten Son, even Him
-whom He declared should come in the meridian of time, who was prepared
-from before the foundation of the world. And thus the Gospel began to
-be preached, from the beginning, being declared by holy angels sent
-forth from the presence of God, and by His own voice, and by the gift
-of the Holy Ghost. And thus all things were confirmed unto Adam, by an
-holy ordinance, and the Gospel preached, and a decree sent forth, that
-it should be in the world, until the end thereof."
-
-_Establishment of the Ancient Church:_
-
-As the Gospel was thus preached there were those among the children
-of Adam who obeyed it, and a record of those men was kept, and they
-constituted the ancient Church of God. Enoch was of the number of
-righteous ones, and a preacher of righteousness. In these revealed
-writings of Moses he is represented in the course of his ministry as
-referring to the manner in which the Gospel was taught to Adam:
-
-"And he said unto them: Because that Adam fell, we are and by his fall
-came death; and we are made partakers of misery and woe. Behold Satan
-hath come among the children of men, and tempteth them to worship him;
-and men have become carnal, sensual, and devilish, and are shut out
-from the presence of God. But God hath made known unto our fathers
-that all men must repent. And He called upon our father Adam by His
-own voice saying: I am God; I made the world, and men before they
-were in the flesh. And He also said unto him: If thou wilt turn unto
-me, and hearken unto my voice, and believe, and repent of all thy
-transgressions, and be baptized even in water in the name of mine Only
-Begotten Son who is full of grace and truth which is Jesus Christ, the
-only name which shall be given under heaven, whereby salvation shall
-come unto the children of men, ye shall receive the gift of the Holy
-Ghost, asking all things in His name and whatsoever ye shall ask, it
-shall be given you."
-
-Adam was obedient to the commandments of the Lord, and taught them to
-his children, any of whom believed them obeyed, and became the sons of
-God.
-
-Enoch, we are told, "walked with God; and he was not; for God took
-him." Paul, in speaking of him, says: "By faith Enoch was translated
-that he should not see death; and was not found, because God had
-translated him." But the writings of Moses, as revealed to Joseph
-Smith, and from which I have been quoting, give information that not
-only was Enoch translated but the Saints inhabiting his city, into
-which he had gathered his people, and this city was called Zion; "And
-it came to pass that Zion was not, for God received it up into His own
-bosom; and from thence went forth the saying, Zion is fled."
-
-_The Gospel Plus the Law:_
-
-Thus the Gospel was taught to the ancients. Noah was a preacher of it
-as well as Enoch. So, too, was Melchizedek, priest of the Most High
-God, King of Salem, who met Abraham in his day and blessed him. Paul,
-the Apostle of the Gentiles, bears unmistakable testimony to the fact
-that the Gospel was preached unto Abraham; and also that it was offered
-to Israel under Moses before "the law of carnal commandments" was
-given. "I would not that ye should be ignorant," he says, "how that
-all our fathers were under the cloud, and all passed through the sea;
-and were all baptized unto Moses in the cloud and in the sea; and did
-all eat the same spiritual meat; and did all drink the same spiritual
-drink; _for they drank of that spiritual Rock that followed them; and
-that Rock was Christ."_
-
-Referring again to the fact of the presentation of the Gospel to
-ancient Israel, Paul says that the Gospel was preached unto ancient
-Israel, as well as unto Israel in his day; but the preaching of the
-Gospel to ancient Israel was not profitable to them, because they
-received it not in faith, and as a result displeased God by their
-unbelief, and the rebellious perished in the wilderness.
-
-Paul's great controversy with the Christian Jews was in relation to the
-superiority of the Gospel to the law of Moses. Many of the Christian
-Jews, while accepting Jesus of Nazareth as the promised Messiah, still
-held to the law with something like superstitious reverence, and could
-not be persuaded that the Gospel superceded the law, and was, in fact,
-a fulfillment of all its types and symbols. This controversy culminated
-in Paul's now celebrated letter to the Galatians, wherein he says:
-
-"Know ye therefore that they which are of faith, the same are the
-children of Abraham. And the Scripture, foreseeing that God would
-justify the heathen through faith, _preached before the gospel
-unto Abraham,_ saying, In thee shall all nations be blessed Now
-to Abraham and his seed were the promises made. He sayeth not and
-to seeds, as of many; but as one. And to thy seed, which is Christ.
-And this I say, that the covenant, that was confirmed before of God
-in Christ, the law, which was four hundred and thirty years after,
-cannot disannul, that it should make the promise of none effect. * * *
-Wherefore then serveth the law? It was added because of transgressions,
-till the seed should come to whom the promise was made; and it was
-ordained by angels in the hand of a mediator. * * Wherefore the law
-was our school-master that faith is come, we are no longer under a
-school-master. For ye are all the children of God by faith in Christ
-Jesus."
-
-_From Moses to John the Baptist:_
-
-In greater clearness, however, than in these sayings of Paul gathered
-up from his writings like scattered rays of light from a prism's
-reflection, the antiquity of the Gospel, as far as it concerns ancient
-Israel, is stated in a revelation of God to the Prophet Joseph Smith.
-And not only the antiquity of the Gospel, but in greater clearness
-also is stated the reasons why, after the Gospel was first preached
-to ancient Israel, the law of carnal commandments was "added" to the
-Gospel, or given in its place to act as a school-master to bring Israel
-unto Christ. And by the knowledge imparted in that revelation the time
-between the Mosaic dispensation and the coming of John the Baptist, to
-prepare the way for the coming of the Christ, is spanned by a statement
-so rational, that the truth of it cannot be reasonably questioned.
-Speaking of the Melchizedek Priesthood and its powers in administering
-the ordinances of the Gospel, and how it came to disappear as an
-organization in Israel, the passage in question says:
-
-"This greater Priesthood administereth the Gospel and holdeth the key
-of the mysteries of the kingdom, even the key of the knowledge of
-God; therefore, in the ordinances thereof, the power of godliness is
-manifest; and without the ordinances thereof, and the authority of
-the Priesthood, the power of godliness is not manifest unto men in
-the flesh; for without this no man can see the face of God, even the
-Father, and live. Now this Moses plainly taught to the children of
-Israel in the wilderness, and sought diligently to sanctify his people
-that they might behold the face of God; but they hardened their hearts
-and could not endure his presence, therefore the Lord in His wrath (for
-His anger was kindled against them) sware that they should not enter
-into His rest while in the wilderness, which rest is the fullness of
-His glory. Therefore He took Moses out of their midst, and the Holy
-Priesthood also; and the lesser Priesthood continued, which Priesthood
-holdeth the key of the ministering of angels and the preparatory
-Gospel; which Gospel is the Gospel of repentance and of baptism, and
-the remission of sins, and the law of carnal commandments, which the
-Lord in His wrath, caused to continue with the house of Aaron among the
-children of Israel until John, whom God raised up, being filled with
-the Holy Ghost from his mother's womb; for he was baptized while he was
-yet in his childhood, and was ordained by the angel of God at the time
-he was eight days old unto this power to overthrow the kingdom of the
-Jews, and to make straight the way of the Lord, before the face of his
-people, to prepare them for the coming of the Lord, in whose hand is
-given all power."
-
-As before remarked, this passage spans the interval of time between
-Moses and John the Baptist, and gives a fuller explanation than can
-be found in the writings of Paul or elsewhere, for the reason why and
-in what manner the law was added to the Gospel; and what measure of
-the Priesthood remained with Israel unto the coming of John; in what
-the mission of John consisted, and in what manner he was qualified to
-fulfill that mission.
-
-_6. Of Origin:_ It is a question that has been much discussed
-whether Christianity has been derived from the mythologies of heathen
-nations, or the mythologies of heathen nations--wherein they seem
-to be related to Christian Gospel ideas,--derived from a very early
-revelation of the Gospel, say in the patriarchal age. Dr. John W.
-Draper at the conclusion of an exhaustive review of the conclusions of
-Greek and Oriental philosophies, says: "On this point we may therefore
-accept as correct the general impression entertained by philosophers,
-Greek, Alexandrian, and Roman after the Christian era, that, at the
-bottom, the Greek and Oriental philosophies were alike, not only as
-respects the questions they proposed for solution, but also in the
-decisions they arrived at. _As we have said, this impression led to
-the belief that there must have been in the remote past a revelation
-common to both,_ though subsequently obscured and vitiated by the
-infirmities and wickedness of man." (Intellectual Development of
-Europe, p. 224.)
-
-Later the Dr. remarks: "Indeed, so complete is the parallel between the
-course of mental evolution in Asia and Europe, that it is difficult to
-designate a matter of minor detail in the philosophy of the one which
-cannot be pointed out in that of the other. It was not without reason,
-therefore, that the Alexandrian philosophers, who were profoundly
-initiated in the detail of both systems, time to the conclusion that
-such surprising coincidences could only be accounted for upon the
-admission that there had been an ancient revelation, the vestiges of
-which had descended to their time." (Ibid, p. 237.. )
-
-The author of the "Intellectual Development of Europe," however,
-does not acquiesce in this conclusion, but offers the following as
-an explanation: "In this, however, they judged erroneously: the true
-explanation consisting in the fact that the process of development of
-the intellect of man, and the final results to which he arrives in
-examining similar problems, are in all countries the same." (p. 237.)
-Which is a most lame and impotent conclusion, and one not borne out
-by the facts of the history of ideas. Much juster is the conclusion
-presented by the late President John Taylor, who, at the end of a
-some what extended review of traditions respecting the mythologies of
-various races, wherein seemed to be reflected essential Christian facts
-and ideas, says:
-
-"The fact is clearly proved, instead of Christianity, deriving
-its existence and acts from the ideas and practices of heathen
-mythologists, and from various false systems that had been introduced
-by apostacy, unrecognized pretensions and fraud, that those very
-systems themselves were obtained from the true Priesthood, and founded
-on its teachings from the earliest ages to the advent of our Lord and
-Savior Jesus Christ: that those holy principles were taught to Adam,
-and by him to his posterity; that Enoch, Noah, Abraham, and the various
-Prophets had all borne testimony of this grand and important event,
-wherein the interest and happiness of the whole world was concerned,
-pertaining to time and to eternity. The Gospel is a system, great,
-grand and comprehensive commencing in eternity, extending through all
-time, and then reaching into [Transcriber's note: break in text here
-appears to be a printer's error in the original.]
-
-_Concluding Reflections:_
-
-The view here presented of the antiquity of the Gospel, as remarked
-in the foot note at page 100, differentiates the viewpoint of the
-Latter-day Saints from that of sectarian Christendom, concerning
-the Gospel of Jesus Christ. It presents that Gospel as "The hope of
-eternal life, which God that cannot lie, promised before the world
-began." Jesus is "the Lamb slain from before the foundation of the
-world." The sons of God shouted for joy when "the foundations of the
-earth were laid," in prospect of that eternal life promised through
-the Gospel of the Christ. It is of greater antiquity than the earth
-itself, then. Older than the hills, or the mountains, or the sea. Is
-it not older than the stars, since it comes of the love of God, also
-the Christ love for man; answered by the love of man for God, and or
-Christ, and or fellow man? In all worlds and in all world-systems does
-not the same Gospel prevail? Is not eternal law maintained by its
-constant and eternal vindication, what some call the maintenance of
-Justice? Does not violation of law involve intelligences in suffering
-in all worlds? Everywhere, as here in this world, may not one suffer
-for another, because bound together in that mysterious sympathy, which
-proclaims the universal kinship of intelligences, and emphasises the
-truth that no man lives unto himself alone? If the implied answer to
-these questions be true, will there not in some form be an expression
-of the Christ-love that will offer itself a ransome for others that
-the element of mercy may be brought into God's economy of things, even
-as it was brought into the moral economy of this our world by such an
-offering? And out of these fundamental realities and universalities
-will there not grow up all those relations of Redeemer and redeemed;
-Teacher and the taught; penitent and Forgiver? Will not God be in such
-worlds reconciling them to himself through the Christ and the Christ
-spirit that shall be made every where to abound?
-
-To all this I answer undoubtedly. And as in the last analysis of things
-there is one God-nature into which Intelligences who are sons of God
-arise, and in which they live; for there is one Justice and one Mercy
-and one Love and one Plan of Salvation which saves all worlds--one
-Gospel and that is from eternity. I say nothing of the forms through
-which that one Gospel may receive its manifestations in other worlds.
-I only know the forms through which it is expressed in this world, and
-that only because of the revelations that God has given in the various
-dispensations granted to this world, and that is enough. But I am sure
-that in the last analysis of things the essential principles of the
-Gospel that are ordained to save our world is the Gospel that will
-redeem all worlds; for the principle of our Gospel stripped of local
-coloring are in their nature permanent and universal and hence, not
-only of great antiquity, but eternal, it is the "Ever Lasting Gospel."
-
-
-
-PART IV.
-
-The Meridian Dispensation. (Note 1)
-
-
-
-LESSON XXI.
-
-(Scripture Reading Exercise.)
-
-THE FORERUNNER AND THE CHRIST.
-
-ANALYSIS.
-
-I. The Ministry of the Baptist.
-
-1. John's Special Message.
-
-2. The Baptism of Jesus.
-
-3. His Testimony of the Divinity of Jesus.
-
-II. The Ministry of Jesus.
-
-1. The Call of the Twelve.
-
-2. Messiah's Precepts.
-
-3. The Manner of His Teaching.
-
-REFERENCES.
-
-St. John i:6-36; also iii:23-36[A] Matt. iii. Mark i. Luke iii:1-23.
-Notes 4, 5.
-
-Luke iv:1-23. Mark i:14, 15.
-
-Matt, iv:12-25. John i:35-61.
-
-Matt, v-vii. St. John vi-viii. Note 6.
-
-[Footnote A: St. John's Gospel gives the most complete account of
-John the Baptists' ministry, and hence is given precedency here. The
-same method is followed on other topics; that is, the evangelist or
-authority giving the fullest or most important information is given
-precedence.]
-
-NOTES.
-
-_1. Meridian Dispensation:_ Meaning really the middle
-dispensation: the one that comes some where near midway between the
-first and the last. The first opened with Adam, the last closes with
-the triumph of the Christ. It would be more agreeable to the writer to
-call the Dispensation here to be treated the "Christian Dispensation,"
-because Christ is not only the central figure of it, but in it also
-he lives his earth career, manifests God in the flesh, and opens the
-way of the resurrection. But since it is imperative that we recognize
-the real presence of the Christ in every dispensation, from the very
-first to the very last, it might lead to confusion to call this
-Meridian Dispensation the Christian Dispensation, and hence the less
-satisfactory name is used.
-
-_2. Treatment of the Meridian Dispensation:_ It is not the purpose
-of the lessons covering the period of this Meridian Dispensation to
-deal either in detail or succinctly with historical events. The general
-scheme of our present year's work precludes any such attempt. Equally
-distant is it from our purpose to attempt to treat exhaustively of
-Christian doctrine, or even the divinity of Christ. The intention of
-the lesson is merely to present sufficient historical and doctrinal
-matter as will hold the thought present to the mind that a dispensation
-of the Gospel was again given to men under the ministry of John
-the Baptist, the forerunner of the Christ, and in the birth, life,
-teaching, death, and resurrection of Jesus of Nazareth. The aim of the
-Lessons dealing with this dispensation is merely to treat it as one
-of many dispensations of the Gospel given to men: not to emphasize
-its glory, or importance, or treat it as a culmination of ages, or
-of divine purposes. For that culmination of ages and purposes--"the
-Dispensation of the Fullness of Times," which will witness gathered
-together, "in one all things in Christ, both which are in heaven, and
-which are on earth; even in Him;" the age in which the Christ shall be
-entirely triumphant is an age and dispensation future from the Meridian
-Dispensation, as we shall fully see before this division of our work
-closes. Here it is thought necessary only to guard the student against
-disappointment by cautioning him not to expect too much.
-
-_3. Literature of the Meridian Dispensation:_ "The history of the
-Meridian Dispensation divides itself into two chief parts: (1) The
-Revelation of the Gospel by Jesus Christ, including the accomplishment
-of his work of redemption; and (2) the Propagation of the Gospel, and
-full establishment of the Christian Church, after his ascension. The
-former history is written in the "Gospels," of the "Four Evangelists,"
-the respective openings of which furnish us with four different, but
-almost equally important, starting-points for all that follows. St.
-Matthew, who writes with the most constant reference to the fulfillment
-of prophecy, begins by showing that Jesus Christ was, by his reputed
-father Joseph, the son of David, and the son of Abraham; the predicted
-king of the royal line of Judah; the promised seed, in whom all
-kindreds of the earth were to be blessed; the great object of Covenants
-made by God wih Abraham and with David. St. Mark, commencing at once
-with the public proclamation of Christ, dates "the beginning of the
-Gospel of Jesus Christ the Son of God" from the ministry of John the
-Baptist as his forerunner. St. Luke places in the forefront of his
-narrative its practical purpose, for the instruction of a convert to
-Christianity, and begins "to write in order" from the birth of John the
-Baptist, and of Christ himself. St. John, having his mind imbued with
-the mysteries revealed to the "disciples whom Jesus loved," goes hack
-to a "beginning" antecedent to all time, and displays the eternal and
-divine glory of that "Life and Light," which were, manifested by Christ
-when he appeared on earth.
-
-And what is true of the beginning of the Gospel history applies to
-each step of its subsequent development. Critics may speculate on some
-common remoter source of the narratives of the four evangelists, till
-they learn to abandon the unprofitable search; harmonists may pursue
-their useful labors so far as to be in danger of confounding the
-separate characters, the four documents, in the artificial compound of
-their own making; but the student who rightly appreciates the purpose
-of God's providence, in entrusting the record to four writers instead
-of one, will trace the distinct spirit of each as really his own, and
-will find the truest harmony in the concordant spiritual impression
-they produce, under the guidance of the inspiration of the Holy
-Ghost." (Dr. Smith's New Testament History, p. 178.)
-
-The Literature of the second part of the Meridian Dispensation, viz.
-"The Propagation of the Gospel" is found in the Acts of the Apostles,
-and the Epistles and treatis that make up the balance of the New
-Testament. History says:
-
-"St. Luke's "Second Treatise" or Discourse, (The Acts) addressed to
-Theophilus, bears a title apt to mislead the reader; a title certainly
-not given it by its author. It contains no full account of the "Acts
-of the Apostles." Most of them are never mentioned even by name, after
-the list given in the first chapter; and the history of St. Paul is
-not brought down to his death. Its true subject is the fulfillment of
-the promise of the Father by the descent of the Holy Spirit, and the
-results of that outpouring, in the diffusion of the Gospel among Jews
-and Gentiles. It deals only with the beginning of this great theme;
-and, having shown us the full establishment of Christ's Church, first
-in the Holy Land, then in those Eastern and Grecian provinces of the
-Roman empire which the Jews were wont to regard as representing the
-whole Gentile world, and finally at Rome; it leaves all the future
-progress of the Gospel to be recorded by the Church itself.
-
-"And the point where the sacred history thus breaks off is marked by a
-most striking change in the character of the records. There is a great
-gulf between the last verses of the 'Acts' and the last allusions in
-the Epistles of St. Paul, and the earliest authentic chapters of what
-is called 'Ecclesiastical History.' The chasm is only bridged over by
-traditions of uncertain value, in which even the martyrdom of St. Peter
-and St. Paul is disfigured by childish legends, and worldly principles
-are already seen at work in the kingdom of Christ." (Ibid, p. 378.)
-
-It will greatly aid in understanding the doctrinal development of this
-dispensation if it is remembered that the Gospels of the New Testament
-were not written first, nor even the Acts of the Apostles; that most
-likely some of the epistles of Paul form the older written documents
-of the Meridian Dispensation (for the probable order in which these
-epistles were written see Seventy's Year Book, No. I. note, pp. 88-9);
-and, that while the Apostle of the Gentiles had the personal, verbal
-narratives of some of the Apostles who were companions of the Master to
-aid him in forming his conceptions of the Life and Mission of Christ,
-he had no such written treasury as we now have in the four-fold story
-of the Evangelists.
-
-The literature of the Meridian Dispensation on the Western hemisphere
-is found in the Book of Mormon. Prophetically (and it should be
-remembered that prophecy is but reversed history) in the record on
-the small plates of Nephi (the first 157 pages of the book), as also
-in the abridged records of Mormon, more especially the Book of Alma
-(12, 13 and 42nd chapters); and Historically in III Nephi, which has
-not inappropriately been called "The Fifth Gospel," and "The American
-Gospel" (See Lecture on the subject, "Defense of the Faith and the
-Saints" pp. 371-399), because it details the ministry of the Christ in
-the western hemisphere, and adds largely to views of the world-mission
-of the Christ, the Christ.
-
-_4. The Spirit of the Age at the Opening of the Meridian
-Dispensation:_ The Editor of Dr. Jortin's "Remarks on Ecclesiastical
-History," in a foot note, Commenting on the remark of his author to
-the effect that it had often been observed that Christianity made its
-appearance in the most proper time, and under a favorable concurrence
-of circumstances, says: "With respect to the fitness of the time
-at which Christianity made its appearance, the civilization, which
-everywhere accompanied the progress of Roman conquest, was favorable
-to the extension of a religion which the arms of the Caesars had
-now achieved. The tendency of the Pagan superstitions to degrade
-the human mind, and the demoralizing effects of the prevailing
-Epicurism,--against which the severities of the Stoics and refinements
-of the Platonists exercised, if any, the most trifling influence,--had
-yet contributed to arouse all but the most abandoned to the necessity
-of a reformation, and thus to prepare the way for the reception of
-the doctrines of the Gospel, at a period when the union of so many
-nations under one power would facilitate their propagation. It has been
-said, indeed, that the gradual development of the powers of the human
-understanding resulted, as it were, spontaneously in the Christian
-system; but the time, however, fitted for the reception of the Gospel,
-was altogether inadequate to its production. Not only was Christianity
-before the age in which it appeared, but it has remained in advance of
-the highest moral perfection to which the mind of man has yet attained,
-or, without its aid, is capable of attaining." (Jortin on Ecclesiastical
-History, p. 1).
-
-_5. The Greatness of John the Baptist's Mission:_ "Among those
-that are born of women, there hath not arisen a greater prophet than
-John the Baptist: nevertheless, he that is least in the kingdom of
-heaven is greater than he."
-
-How is it that John was considered one of the greatest Prophets? His
-miracles could not have constituted his greatness.
-
-Firstly. He was intrusted with a divine mission of preparing the way
-before the face of the Lord. Whoever had such a trust committed to him
-before or since? No man.
-
-Secondly. He was intrusted with the important mission, and it was
-required at his hands to baptize the Son of Man. Whoever had the honor
-of doing that? Whoever had so great a privilege and glory? Whoever led
-the Son of God into the Water of baptism, and had the privilege of
-beholding the Holy Ghost descend in the form of a dove, or rather the
-sign of a dove, in witness of that administration? The sign of the dove
-was instituted before the creation of the world, a witness for the Holy
-Ghost, and the Devil cannot come in the sign of a dove. The Holy Ghost
-is a personage, and is in the form of a personage. It does not confine
-itself to the form of a dove, but in sign of a dove. The Holy Ghost
-cannot be transformed into a dove; but the sign of a dove was given
-to John to signify the truth of the deed, as the dove is an emblem or
-token of truth and innocence.
-
-Thirdly. John, at that time, was the only legal administrator in the
-affairs of the kingdom there was then on earth and holding the keys
-of power. The Jews had only to obey his instructions or be damned,
-by their own law; and Christ himself fulfilled all righteousness in
-becoming obedient to the law which he had given to Moses on the mount,
-and thereby magnified it and made it honorable, instead of destroying
-it. The son of Zachariah wrested the keys, the kingdom, the power, the
-glory from the Jews, by the holy anointing and degree of heaven; and
-these three reasons constitute him the greatest Prophet bom of a woman.
-
-Second question: How was the least in the kingdom of heaven greater
-than he?
-
-In reply, I asked--Whom did Jesus have reference to as being the least?
-Jesus was looked upon as having the least claim in all God's kingdom
-and was least entitled to their credulity as a Prophet, as thought
-kingdom, and was least entitled to their credulity as a Prophet, as
-though he had said--"He that is considered the least among you is
-greater than John--that is, myself." (Mill. Star, Vol. XX, pp. 455-6.)
-
-_6. The Manner of Christ's Teaching:_ "Next to what our Saviour
-taught may be considered the manner of his teaching; which was
-extremely peculiar, yet, I think, precisely adapted to the peculiarity
-of his character and situation. His lessons did not consist of
-disquisitions; of any thing like moral essays, or like sermons, or
-like set treatises upon the several points which he mentioned. When he
-delivered a precept, it was seldom that he added any proof or argument;
-still more seldom, that he accompanied it with, what all precepts
-require, limitations and distinctions. His instructions were conceived
-in short, emphatic, sententious rules, in occasional reflections, or
-in round maxims. I do not think that this was a natural, or would
-have been a proper method for a philosopher or a moralist; or that it
-is a method which can be successfully imitated by us. But I contend
-that it was suitable to the character which Christ assumed, and to
-the situation in which, as a teacher, he was placed. He produced
-himself as a messenger from Cod. He put the truth of what he taught
-upon authority. In the choice, therefore of his mode of teaching, the
-purpose by him to be consulted was impression; because conviction,
-which forms the principal end of our discourses, was to arise in the
-minds of his followers from a different source, from their respect to
-his person and authority. Now, for the purpose of impression singly
-and exclusively. (I repeat again that we are not here to consider the
-convincing of the understanding), I know nothing which would have
-so great force as strong ponderous maxims, frequently urged, and
-frequently brought back to the thoughts of the hearers. I know nothing
-that could in this view be said better, than 'Do unto others as ye
-would that others should do unto you.' The first and great commandment
-is, Thou shalt love the Lord thy God; and the second is like unto it.
-Thou shalt love thy neighbor as thyself. It must also be remembered,
-that our Lord's ministry, upon the supposition either of one year or
-three, compared with his work, was of short duration; that, within
-this time, he had many places to visit, various audience's to address;
-that his person was generally besieged by crowds of followers; that he
-was, sometimes, driven away from the place where he was teaching by
-persecution, and at other times, thought fit to withdraw himself from
-the commotions of the populace. Under these circumstances, nothing
-appears to have been so practicable, or likely to be so efficacious,
-as leaving, wherever he came, concise lessons of duty. These
-circumstances at least show the necessity he was under of comprising
-what he delivered within a small compass. In particular, his sermon
-upon the mount ought always to be considered with a view to these
-observations. The question is not, whether a fuller, a more accurate
-more systematic, or a more argumentative, discourse upon morals might
-not have been pronounced; but whether more could have been said in
-the same room, better adapted to the exigencies of the hearers, or
-better calculated for the purpose of impression. Seen in this light it
-has always appeared to me to admirable. Dr. Lardner thought that this
-discourse was made up of what Christ had said at different times, and
-on different occasions, several of which occasions are noticed in Saint
-Luke's narrative. I can perceive no reason for this opinion I believe
-that our Lord delivered this discourse at one time and place, in the
-manner related by Saint Matthew, and that he repeated the same rules
-and maxims at different times, as opportunity or occasion suggested
-that they were often in his mouth, and were repeated to different
-audiences and in various conversations.
-
-"It is incidental to this mode of moral instruction, which proceeds
-not by the proof but upon authority, not by disquisition, but by
-precept, that the rules will be conceived in absolute terms, leaving
-the application, and the distinctions that attend it to the reason of
-the hearer. It is likewise to be expected that they will be delivered
-in terms by so much the more forcible and energetic, as they have to
-encounter natural or general propensities. It is farther also to be
-remarked, that many of those strong instances, which appear in our
-Lord's sermon, such as, 'If any men will smite thee on the right cheek,
-turn to him the other also:' 'If any man will sue thee at law, and take
-away thy coat, let him have thy cloak also:' 'Whosoever shall compel
-thee to go a mile, go with him twain;' though they appear in the form
-of specific precepts, are intended as descriptive of disposition and
-character. A specific compliance with the precepts would be of little
-value, but the disposition which they inculcate is of the highest. He
-who should content himself with waiting for the occasion, and with
-literally observing the rule when the occasion offered, would do
-nothing or worse than nothing; but he who considers the character and
-disposition which is hereby inculcated, and places that disposition
-before him as the model to which he should bring his own, takes,
-perhaps, the best possible method of improving the benevolence, and of
-calming and rectifying the vices of his temper.
-
-"If it be said that this disposition is unattainable, I answer, so is
-all perfection; ought therefore a moralist to recommend imperfections?
-One excellency; ought therefore a moralist to recommend imperfections?
-never mistaken, or never so mistaken as to do harm. I could feign a
-hundred cases in which the literal application of the rule, 'of doing
-to others as we would that others should do unto us,' might mislead us;
-but I never yet met with the man who was actually misled by it. Not
-withstanding that our Lord bade his followers not to resist evil, and
-'to forgive the enemy who should trespass against them, not till seven
-times, but till seventy times seven,' the Christian world has hitherto
-suffered little by too much placability or forbearance. I would repeat
-once more, what has already been twice remarked, that these rules were
-designed to regulate personal conduct from personal motives, and for
-this purpose alone.
-
-"I think that these observations will assist us greatly in placing
-our Saviour's conduct, as a moral teacher, in a proper point of view;
-especially when it is considered, that to deliver moral disquisitions
-was no part of his design,--to teach morality at all was only a
-subordinate part of it; his great business being to supply, what was
-much more wanting than lessons of morality, stronger moral sanctions,
-and clearer assurances of a future judgment." (Paley's View of the
-Evidences of Christianity, pp. 151, 2, 3.)
-
-For further reflections upon the excellence of the manner of the
-Messiah's teaching, and especially for the consideration of added
-strength and beauties to the principles of the Sermon on the Mount, in
-the Book of Mormon, see Lecture on the Fifth Gospel (III Nephi) Defense
-of the Faith and the Saints, pp. 383-389.
-
-
-
-LESSON XXII.
-
-(Scripture Reading Exercise.) THE STATE OF THE WORLD AT MESSIAH'S
-ADVENT.
-
-(A Discourse[A])
-
-[Footnote A: This is a subject usually treated at great length
-in nearly all Ecclesiastical Histories; so that information is
-abundant. See "Mosheim, Ecclesiastical Institutes": also the same
-author's "History of Christianity in the First Three Centuries;"
-Schaff's "History of the Apostolic Church"; Neander's "History of the
-Christian Religion" Vol. I; Milman "History of Christianity" Vol. 1;
-Edersheisn's "Life and Times of the Messiah"; Vol. I, Introduction
-and Book I, Dr. Smith's "New Testament History," Book I, especially
-Appendix to Book I. Robert's "Outlines of Ecclesiastical History," Sec.
-II and notes.]
-
-NOTES.
-
-_1. Suggestions to the Teacher:_ This subject could to advantage
-be divided and assigned to two or even three speakers. Say I, The
-Political state of the World: II, The Political Status of the Jews at
-Messiah's Birth: III, The Religious state of heathen nations and of the
-Jews at Messiah's Birth. Members should be urged to give something of
-completeness to their treatis upon these and all subjects assigned to
-them as lectures, or discourses.
-
-_2. Suggestions to the Speaker:_ On the Importance of a Plan: On
-the subject of constructing a plan for a discourse, Mr. Pittinger who
-was quoted so frequently in our first Seventy's Year Book, says:
-
-"No part of a speaker's work is more important than that of
-constructing a good plan. If this is not well done the fullest success
-is impossible. In speech all thoughts are expressed by the slow process
-of successive words. If these are badly chosen and so arranged as to
-carry forward the current of thought in the wrong direction, almost
-endless hindrance and distraction may follow. And as these words,
-in extempore speech, are given forth on the spur of the moment, it
-becomes necessary to make such an arrangement that the proper idea to
-be dissolved into words shall always be presented to the mind at the
-proper time. In some cases this disposition of parts is very easy.
-A course indicated by the very nature of the subject will sometimes
-spring into view and relieve us of all further embarrassment. * * *
-* * But more frequently this portion of the speaker's task will both
-require and repay severe thought." ("Extempore Speech," p. 166.)
-
-Do not forget our old formula in the matter of plans--an Introduction,
-a Discussion, a Conclusion.
-
-Of the Different Kinds of Plans: Our author, speaking of those plan he
-considers of practical importance, says:
-
-(a). The first of these may be called the narrative method. It is most
-frequently used when the recital of some history forms the principal
-part of the discourse. Certain leading events, either grouped together
-according to their nature or following the order of time, furnish the
-primary divisions. This kind of a discourse follows the same laws,
-in the arrangement of the different parts, as histories, romances,
-and narrative poems. The order of time is the most obvious method of
-constructing it, but this order should not be adhered to when the story
-can be better and more dramatically told by varying from it. Both
-introduction and conclusion should be very carefully selected--the
-former to arouse attention and direct it in the right course; the
-latter to leave the strongest impression and the one most in harmony
-with the object of the speaker.
-
-(b). The second method is the textual, and is especially though not
-exclusively adapted to sermons. In it a verse from the Bible, a
-motto, a sentence used by an opponent, or some definite form of very
-significant words, affords a basis for each part of the discourse. The
-order of the discourse may, however, be different from that of the
-words in the text, any change being allowable which secures more of the
-advantages of the narrative or logical methods. When the text is itself
-well known, a plan based upon it has an obvious advantage in assisting
-the memory both of speaker and hearer, by suggesting each part of the
-discourse at the proper time. When any lecture or oration has a formal
-motto which sums up and fairly expresses the subject discussed, the
-textual plan will be as well adapted to it as to a sermon.
-
-(c). The logical or mathematical method is the third and probably the
-most symmetrical form the plan may assume. A topic is taken, and after
-the introduction, which may be the mere statement of the subject, or
-of the relations of the speaker or of the audience to it, that subject
-is unfolded with all the precision of a proposition in geometry. Each
-thought is preliminary to that which follows, and the whole ends in the
-demonstration of some great truth and the deduction of its legitimate
-corollaries. This method is the best possible in those cases adapted to
-it--particularly those in which some abstruse subject is to be unfolded
-and proved.
-
-(d). The last method we will describe proceeds by divisions and
-subdivisions. It is the military method, for in it the discourse is
-organized like an army, into corps, brigades, and regiments; or it
-is like a tree, which divides into two or three principal branches,
-and these again subdivide until the finest twigs are reached. All the
-detached items that have been selected are brought into related groups
-each governed by a central thought, and these again are held in strict
-subordination to the supreme idea. A subject will many times arrange
-itself almost spontaneously into several different parts, which thus
-form the proper divisions, and these again may be easily analyzed into
-their proper subdivisions. Even when this is not the case, we will see,
-as we examine the jottings we have made while gathering our materials,
-that a few of the ideas stand out in special prominence, and with a
-little close study of relations and affinities all the others may be
-made to group themselves around these. The individual ideas we put down
-on the first study of the subject usually form the subdivisions, and
-some generalization of them. It is not well to make the branches of a
-subject too numerous or they will introduce confusion and fail to be
-remembered. From two to four divisions with two or three subdivisions
-under each, are in a majority of cases better than a large number. The
-tendency to multiply them to a great extent, and then to name them in
-the moment of delivery, in their order of firstly, secondly, etc., is
-in a great measure responsible for the popular estimate of the dryness
-of sermons, where this kind of plan prevails more than anywhere else."
-(Extempore Speech, pp. 167-9.)
-
-(e). Of the several kinds of discourses here alluded to no better
-examples may be formed of the historical discourse than that of the
-Christian martyr Stephen, Acts, vii; of the logical or argumentative
-discourse Peter's Discourse on the Day of Pentecost. The nearest
-approach to the Discourses based upon a text in the New Testament is
-Paul's speech in Mars Hill, at Athens, Acts xvii:22-31.
-
-_Clearness in Speeches:_ This subject has been referred to in
-Lesson VI, XIII, XVI, and what is there said should here be reviewed
-not only by those assigned especially to this lesson, but by the whole
-class. One of the chief faults opposed to clearness is ambiguity. This
-is defined as follows: "The term 'ambiguity' comes from the Latin
-ambiguos, which means "wavering" or "uncertain," and an ambiguous
-sentence is one containing a word, a phrase, or a clause, capable of
-two or more interpretations." (Composition and Rhetoric, Herrick and
-Damon, p. 302.)
-
-As example of ambiguity the authority just quoted gives the following:
-
-_Example:_ 1. We hold a grand raffle Friday for the benefit of
-William Miller who lost his foot for a fine clock last week.
-
-_Corrected:_ We hold a grand raffle Friday for a fine clock, for
-the benefit of William Miller who lost his foot last week.
-
-_Example:_ 2. Then he came into the room talking about the
-relations between Smith and Johnson, and he said that if he didn't stop
-that sort of thing very soon, he was sure to get into trouble.
-
-_Corrected:_ Then he came into the room talking about the
-relations between Smith and Johnson, and said that if the former didn't
-stop irritating Smith very soon, he was sure to get into trouble.
-
-_Example:_ 3. I only thought that he wouldn't go unless I bought
-him off, not that he wouldn't go at all.
-
-_Corrected:_ I thought only that he wouldn't go unless I bought
-him off, not that he wouldn't go at all.
-
-_Example:_ 4. The banker, though he trusted the teller, as is apt
-to be the case with men of his sort, yet felt that the loss occurred at
-his desk.
-
-_Corrected:_ Though the banker, as is apt to be the case with men
-of his sort, trusted the teller, yet he felt that the loss had occurred
-at the latter's desk.
-
-Commenting on the above our author says: "The first sentence seems to
-say that Miller gave his foot in exchange for a fine clock. Sentence
-two leaves in doubt whether the one who is to get into trouble is the
-speaker, Smith, or Johnson. In three, "I only" might be taken to mean
-"I alone." In four, it is uncertain whether such men as the banker
-commonly trust all tellers, or whether this teller is the sort of man
-whom most people trust."
-
-It will be observed that the ambiguity of the above sentences are
-chiefly the result of a bad arrangement of words or clauses rather than
-the wrong use of words. The effort of the speaker, therefore, should be
-to make such an arrangement of words and clauses in his sentences as to
-clearly express his meaning.
-
-
-
-LESSON XXIII.
-
-(Scripture Reading Exercise.)
-
-THE DIVINITY OF THE CHRIST.
-
-ANALYSIS.
-
-I. The Divinity of Jesus Established:
-
-1. Called God in the Scriptures.
-
-2. Jesus declares Himself to be God--the Son of God.
-
-3. Jesus Christ to be worshiped, hence God.
-
-4. Jesus Christ the Creator, hence God.
-
-5. Jesus Christ equal with God, the Father,--hence God.
-
-REFERENCES.
-
-Isiah vii:14 in con. with Matt, i:23; Isaiah ix:6. Doc. and Cov.,
-Sec. 93:1-18. Heb. i:8.
-
-St. John v:19 and x:33-38. Matt, xxv:63, 44; and Matt, xxviii:18,
-19. Note 1.
-
-Heb. i:5,6; Phil. ii:9, 10.
-
-St. John i:1-4, 14; Col. i:12-17; Rev. xiv; 7. Matt, xxviii:18, 19;
-Phil, ii:6. Heb. iii:3. II Cor. iv:4. 4. Col. i:5, 19, also ii:9.
-
-On all sub-divisions of the subject see "Mormon Doctrine of the Deity,"
-pp. 187-194, and the notes in this lesson.
-
-NOTES.
-
-_1. Relationship of Jesus to God, the Father:_ It is to be
-observed in passing that Jesus himself came with no abstract definition
-of Cod Nowhere in his teachings can you find any argument about the
-existence of God. That he takes for granted; assumes as true; and
-from that basis proceeds as a teacher of men. Nay more; he claims God
-as his Father. It is not necessary to quote texts in proof of this
-statement; the New Testament is replete with declarations of that
-character What may be of more importance for us at the present moment
-is to call attention to the fact that God himself also acknowledged the
-relationship which Jesus claimed. Most emphatically did he do so on the
-memorable occasion of the baptism of Jesus in the river Jordan. You
-remember how the scriptures, acording to Matthew, tell us that as Jesus
-came up out of the water from his baptism, the heavens were opened,
-and the Spirit of God descended like a dove upon him; and at the same
-moment, out of the stillness came the voice of God, saying, "This is
-my beloved Son, in whom I am well pleased." On another occasion the
-Father acknowledges the relationship--at the transfiguration of Jesus
-in the mount, in the presence of three of his apostles, Peter and James
-and John, and the angels Moses and Elias. The company was overshadowed
-by a glorious light, and the voice of God was heard to say of Jesus,
-"This is my beloved Son; hear him.. Of this the apostles in subsequent
-years testified, and we have on record their testimony. So that the
-existence of God the Father, and the relationship of Jesus to him, is
-most clearly show in these scriptures." (Mormon Doctrine of Deity, p.
-12, 13.)
-
-_2. Jesus Declared to be God:_ "But Jesus himself claimed to be
-the Son of God and in this connection there is clearly claimed for him
-divinity, that is to say, Godship. Let me read to you a direct passage
-upon that subject; it is to be found in the gospel according to St.
-John, and reads as follows:
-
-In the beginning was the Word, and the Word was with God, and the Word
-was God. * * * * * 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.
-
-The identity between Jesus of Nazareth--"the Word made flesh"--and the
-"Word" that was "with God from the beginning," and that "was God," is
-so clear that it cannot possibly be doubted. So the Son is God, as well
-as the Father. (Ibid, pp. 13, 14.)
-
-_3. The Godhead--Composed of Three Distinct Persons:_ "These
-three, the Father. Son, and the Holy Ghost, it is true, are spoken
-of in the most definite manner as being God, but the distinction
-of one from the other is also clearly marked in the scriptures, or
-illustration take the circumstances connected with the baptism of
-Jesus. There we may see the three distinct personalities most clearly.
-The Son coming up out of the water from his baptism: the heavens
-opening and the Holy Spirit descending upon him; while out of heaven
-the voice of God is heard saying "This is my beloved Son, in whom I am
-well pleased." Here three Gods are distinctly apparent. They are seen
-to be distinct from each other. They appear-simultaneously, not as
-one, but as three, each one being a different thing, so that however
-completely they may be one in spirit, in purpose, in will they are
-clearly distinct as persons--as individuals. In several instances in
-the scriptures these three personages are accorded equal dignity in the
-Godhead. An example is found in the commission which Jesus gave to his
-disciples after his resurrection, when he sent them out into the world
-to preach the Gospel to all nations. He stood in the presence of the
-eleven, and said:
-
-All power is given unto me in heaven and in earth. Go ye, therefore and
-teach all nations, baptizing them in the name of the Father, and of the
-Son, and of the Holy Ghost.
-
-Each of the three is here given equal dignity in the Godhead.
-
-Again in the apostolic benediction:
-
-May the grace of our Lord Jesus Christ, the love of God, and the
-communion of the Holy Ghost be with you all. * * * * * These three
-personages then are of equal dignity in the Godhead, according to the
-teachings of the New Testament, and each is equally divine--equally
-God. Hence Jesus is God equally with God the Father, and with the Holy
-Ghost." (Ibid, pp. 15-6, 7.)
-
-_4. What Think Ye of Christ?_ "Said Jesus to the Pharisees. What
-think ye of Christ? whose son is he? They say unto him, The son of
-David. He saith unto them. How then doth David in spirit call Him Lord,
-saying: The Lord said unto my Lord, Sit thou on My right hand, till I
-make Thine enemies Thy footstool. If David then call him [that is, the
-Christ] Lord, how is He his son. And no man was able to answer him a
-word."
-
-It seems to me that we have right here, what we might regard as the
-beginning of the proclamation of the divinity of the Lord Jesus
-Christ. And here let me say, in passing, that the world is waking up
-to something of a comprehension of the necessity for affirming the
-divinity of the Lord Jesus Christ. I have here a note in manuscript,
-that I will read to you, a declaration from one of the first scientists
-of our age, a Christian man who stands well advanced on the far-flung
-line of modern Christian thought. Having called attention the humanity
-of Jesus Christ, to His unity with the human race, and emphasizing
-the fact that He is human, one of our race, after setting forth that
-doctrine, this learned man says:
-
-"The conception of Godhead formed by some devout philosophers and
-mystics has quite rightly been so immeasurably vast, though still
-assuredly utterly inadequate and necessarily beneath reality, that the
-notion of a God revealed in human form--born, suffering, tormented,
-killed--has been utterly incredible. 'A crucified prophet; yes; but
-a crucified God! I shudder at the blasphemy,' is a known quotation
-which I cannot now verify; yet that apparent blasphemy is the soul of
-Christianity. It calls upon us to recognize and worship a crucified,
-an executed, God. * * * The world is full of men: What the world wants
-is a God. Behold the God! The divinity of Jesus is the truth which now
-requires to be re-perceived to be illumined afresh by new knowledge, to
-be cleansed and revivified by the wholesome flood of scepticism which
-has poured over it; it can be freed now from all trace of groveling
-superstition, and can be recognized freely and enthusiastically; the
-divinity of Jesus, and of all noble and saintly souls, in so far as
-they too have been inflamed by a spark of Deity--in so far as they too
-can be recognized as manifestations of the Divine." (Sir Oliver Lodge
-in Hibbert Journal for April, 1906, Art. "Christianity and Science.")
-
-I say the world is waking up to the consciousness of their need of
-having in concrete form a conception of God that appeals to the
-understanding of men, and that is to be found in the revelations of
-God. Paul was right when he said
-
-"And without controversy great is the mystery of godliness: God was
-manifest ["manifested" is the marginal reading] in the flesh, justified
-in the Spirit, seen of angels, preached unto the gentiles, believed on
-in the world, received up into glory."
-
-This in plain allusion to the Christ, of course.
-
-_5. God Revealed in the Person of Jesus Christ:_ "This completes
-the survey I intended to make of this field. [Reference is made to a
-review of prevailing ideas about God in the world at the advent of
-Jesus.] Nowhere have we found a knowledge of the true and living God.
-Nowhere a teacher who comes with definite knowledge of this subject of
-all subjects;--a subject so closely related to eternal life, that to
-know God is said in the scriptures to be life eternal; and of course,
-the cor-life. We can form no other conclusion from the survey we
-have taken of the world's ideas respecting the existence and nature
-of God, than that forced upon us--the world stood in sore need of a
-revelation of God. He whom the Egyptians and Indians sought for in
-their Pantheism, must be made known. God, whom Confucius would have
-men respect, but keep at a distance, must draw near. The "Alfader" of
-the Goths, undefined, incomprehensible to them, must be brought out of
-the northern darkness into glorious light. The God-idea that prevailed
-among the Greek philosophers must be brought from the mists of their
-idle speculations and made to stand before the world. He whom the Jews
-were seeking to deny and forsake must be revealed again to the children
-of men. And lo! when the vail falls from the revelation that God gives
-of himself--what form is that which steps forth from the background
-of the world's ignorance and mystery? A Man, as God lives! Jesus of
-Nazareth--the great Peasant Teacher of Judea. He is God revealed
-henceforth to the world. They who thought God impersonal, without form
-must know him henceforth as a person in the form of man. They who have
-held him to be without quality, must henceforth know him as possessed
-of the qualities of Jesus of Nazareth. They who have regarded him
-as infinitely terrible, must henceforth know him also as infinitely
-gentle. Those who would hold him at a distance, will now permit him to
-draw near. This is the world's mystery revealed. This is God manifested
-in the flesh. This is the Son of God, who comes to reveal the Father,
-for he is the express image and likeness of that Father's person,
-and the reflection of that Father's mind. Henceforth when men shall
-say, Show us the Father, he shall point to himself as the complete
-revelation of the Father, and say, "He that hath seen me, hath seen the
-Father also." Henceforth, when men shall dispute about the "being" and
-"nature" of God, it shall be a perfect answer to uphold Jesus Christ
-as the complete, perfect revelation and manifestation of God, and
-through all the ages it shall be so; there shall be no excuse for men
-saying they know not God, for all may know him, from the least to the
-greatest, so tangible, so real a revelation has God given of himself in
-the person and character of Jesus Christ. He lived his life on earth--a
-life of sorrow and of gentleness, it's pathway strewn with actions
-fraught with mercy, kindness, and love. A man he was, approved of God
-among men, by miracles, and wonders and signs which God did by him.
-Being delivered by the determinate counsel and foreknowledge of God,
-men took and by wicked hands crucified and slew him, but God raised him
-up, having loosed the pains of death, because it was not possible that
-he should be holden of it; and exalted him on high at the right hand
-of God, whence he shall come to judge the quick and the dead." (Mormon
-Doctrine of Deity; pp. 185-6.)
-
-
-
-LESSON XXIV.
-
-(Scripture Reading Exercise.)
-
-THE CHRISTIAN INSTITUTIONS.
-
-ANALYSIS.
-
-I. Ordinances:
-
-1. Baptism.
-
-2. Confirmation.
-
-3. Eucharist.[A]
-
-REFERENCES. 6
-
-Heb. vi:1[B]; Acts ii:37-38. Acts viii:4-20. Note 1 and 2.
-
-Matt, xxviii:19. Mark xvi:16. John iii:3-5. Heb. vi:2; II Cor. iii:6
-cf. Acts xix:6; II Tim. i:6; Acts viii:15-20. Notes 3, 4.
-
-Matt, xxvi:26-28. Mark xvi:22-24. Luke xxii:19, 20. John xiii. I
-Cor. xi. 23-25. Note 5, 6.
-
-[Footnote A: Eucharist. The Lord's Supper, a solemn rite commemorating
-the dying of Christ for the salvation of men; the holy sacrament; the
-communion of the body and blood of Christ. (Funk & Wagnall Diet.)]
-
-[Footnote B: On all the above subdivisions the Bible Dictionaries, Kitto's
-Biblical Literature, Smith's New Testament History, etc., can be
-consulted to advantage, though it should always be remembered that the
-utterances of these authorities are to be carefully weighed.]
-
-NOTES.
-
-_1. The Baptism of John and Christian Baptism:_ "The relation
-of the baptism of John to the Christian baptism gave rise to a sharp
-controversy in the sixteenth century. Zwingle and Calvin were in favor
-of the essential equality of the two; while Luther, Melanchthon,
-and the Catholic church (Concil. Trent. Sess. vii), maintained the
-contrary. The only difference Calvin allowed was, that John baptized
-in the name of the future Messiah, while the apostles baptized in that
-of the Messiah already come. But this difference could be of little
-moment; the less so, since a step towards the manifestation of the
-Messiah was already made in the appearance of John himself (comp.
-John i. 31). On the other hand, Calvin considers the most important
-point of equality between the two to exist in the fact, that both
-include repentance and pardon of sin in the name of Christ." (Kitto's
-Cyclopaedia of Biblical Literature, p. 283.) Kitto's whole article may
-be studied with profit.
-
-The fact is that there was no difference between the baptism
-administered by John and Christian baptism, except, as allowed by
-Calvin, according to the above; one baptized in the name of a future
-Messiah, and the other in the name of one already come. But general
-baptism was for the same purpose in all dispensations--it was Christian
-baptism--i. e. baptism for the remission of sins--baptism to which the
-atonement of the Christ gave efficacy whether administered in view of
-his anticipated coming or in realization of the fact of his having come
-and completed his work of atonement.
-
-_2. Baptism of the Disciples of Jesus:_ "Whether our Lord ever
-baptized has been doubted. The only passage which may distinctly bear
-on the question is John iv. l, 2, where it is said "that Jesus made
-and baptized more disciples than John, though Jesus himself baptized
-not, but his disciples." We necessarily infer from it, that, as soon
-as our Lord began his ministry, and gathered to Him a company of
-disciples, He, like John the Baptist, admitted into that company by the
-administration of baptism. Normally, however, to say the least of it,
-the administration of baptism was by the hands of his disciples. Some
-suppose that the first-called disciples had all received baptism at the
-hands of John the Baptist, as must have pretty certainly been the case
-with Andrew (see John i. 35, 40); and that they were not again baptized
-with water after they joined the company of Christ. Others believe that
-Christ himself baptized some few of his earlier disciples, who were
-afterwards authorized to baptize the rest. But in any case the words
-above cited seem to show that the making of disciples and the baptizing
-of them went together; and that baptism was, even during our Lord's
-earthly ministry the formal mode of accepting his service and becoming
-attached to his company." (Smith's Bible Dictionary, p. 235.)
-
-_3. Confirmation:_ "The Laying on of Hands" was considered in
-the ancient church as the 'Supplement of Baptism.' 1. Imposition of
-hands is a natural form by which benediction has been expressed in all
-ages and among all people. It is the act of one superior either by age
-or spiritual position towards an inferior, and by its very form it
-appears to bestow some gift, or to manifest a desire that some gift is
-symbolically bestowed, as when guiltiness was thus transferred by the
-high-priest to the scape-goat from the congregation (Lev. xvi. 21);
-but, in general, the gift is of something good which God is supposed
-to bestow by the channel of the laying on of hands. Thus, in the Old
-Testament, Jacob accompanies his blessing to Ephraim and Manasseh with
-imposition of hands (Gen. xlviii. 14); Joshua is ordained in the room
-of Moses by imposition of hands (Num. xxvii. 18; Deut. xxxiv. 9);
-cures seem to have been wrought by the prophets by imposition of hands
-(2 K. v. ii); and the high priest, in giving his solemn benediction,
-stretched out his hands over the people (Lev. ix. 22). The same form
-was used by our Lord in blessing and occasionally in healing, and it
-was plainly regarded by the Jews as customary or befitting (Matt.
-xix. 13; Mark viii. 23, x. 16). One of the promises at the end of
-St. Mark's Gospel to Christ's followers is that they should cure the
-sick by laying on of hands (Mark xvi. 18); and accordingly we find
-that Saul received his sight (Acts ix. 17) and Publius's father was
-healed of his fever (Acts xxviii. 6) by imposition of hands. In the
-Acts of the Apostles the nature of the gift or blessing bestowed by
-Apostolic imposition of hands is made clearer. It is called the gift of
-the Holy Ghost (viii. 17, xix. 6) * * * By the time that the Epistle
-to the Hebrew was written we find that there existed a practice and
-doctrine of imposition of hands, which is pronounced by the writer
-of the Epistle to be one of the first principles and fundamentals of
-Christianity, which he enumerates in the following order: (1) The
-doctrine of Repentance; (2) of Faith; (3) of Baptism; (4) of _Laying
-on of Hands;_ (5) of the Resurrection; (6) of Eternal Judgment (Heb.
-vi. 1, 2). Laying on of Hands in this passage can mean only one of
-three things--Ordination, Absolution, or that which we have already
-seen in the Acts to have been practiced by the Apostles, imposition
-of hands for the gift of the Holy Ghost on the baptized. The meaning
-of Ordination is excluded by the context. We have no proof of the
-existence of the habitual practice of Absolution at this period nor of
-its being accompanied by the laying on of hands. Everything points to
-that laying on of hands which, as we have seen, immediately succeeded
-baptism in the Apostolic age, and continued to do so in the ages
-immediately succeeding the Apostles. * * * The Fathers, says Hooker,
-"everywhere impute unto it that gift or grace of the Holy Ghost, not
-which maketh us first Christian men, but, when we are made such,
-assisteth us in all virtue, armeth us against temptation and sin. * *
-* The Fathers therefore, being thus persuaded, held confirmation as an
-ordinance Apostolic, always profitable in God's Church, although not
-always accompanied with equal largeness of those external effects which
-gave it countenance at the first." (Smith's Dictionary of the Bible,
-Vol. I, p. 242-244.)
-
-_4. The Time of Confirmation:_ "Originally Imposition of Hands
-followed immediately upon Baptism, so closely as to appear as part of
-the baptismal ceremony or a supplement to it. This is clearly stated
-by Tertullian (De Bapt. vii, viii), Cyril (Catech. Myst. iii. I),
-the author of the Apostolic Constitutions (vii. 43), and all early
-Christian writers." (Smith's Bible Dictionary, pp. 242, 3, 4.)
-
-_5. Eucharist:_ Paul's account of the establishment of this
-Christian institution is perhaps the earliest written and the most
-complete: "For I have received of the Lord that which also I delivered
-unto you, that the Lord Jesus the same night in which he was betrayed
-took bread; and when he had given thanks, he brake it, and said, take,
-eat: this is my body, which is broken for you: this do in remembrance
-of me. After the same manner also he took the cup, when he had supped,
-saying, this cup is the new testament in my blood; this do ye, as oft
-as ye drink it, in remembrance of me. For as often as ye eat this
-bread, and drink this cup, ye do shew the Lord's death till he come."
-
-_Comment on the Above:_ From Paul's description of the ordinance,
-it is clear that the broken bread was an emblem of Messiah's broken
-body; the wine an emblem of his blood, shed for sinful man; and his
-disciples were to eat the one and drink the other in remembrance of
-him until he should return; and by this ceremony show forth the Lord's
-death. It was designed as a memorial of Messiah's great Atonement for
-mankind, a token and witness unto the Father that the Son was always
-remembered. It was to be a sign that those partaking of it were willing
-to take upon them the name of Christ, to always remember him, and keep
-his commandments. In consideration of these things being observed, the
-saints were always to have the Spirit of the Lord to be with them. In
-this spirit and without great ceremony the sacrament was administered
-for some time in the early Christian church.
-
-_7. Prayer of Consecration Given to the Nephites:_ "The manner
-of the Elders and Priests administering the flesh and blood of Christ
-unto the church. And they administered it according to the commandments
-of Christ; wherefore we know the manner to be true; and the Elder or
-Priest did minister it. And they did kneel down with the church, and
-pray to the Father in the name of Christ saying, 'Oh God, the Eternal
-Father, we ask thee in the name of thy Son Jesus Christ, to bless
-and sanctify this bread to the souls of all those who partake of it,
-that they may eat in remembrance of the body of thy Son, and witness
-unto thee, O God, the Eternal Father, that they are willing to take
-upon them the name of thy Son, and always remember him, and keep his
-commandments which he hath given them, that he may always have his
-Spirit to be with them. Amen." (Moroni iv. 3.)
-
-"The manner of administering the wine. Behold, they took the cup, and
-said, O God, the Eternal Father, we ask thee, in the name of thy Son
-Jesus Christ to bless and sanctify this wine to the souls of all those
-who drink of it, that they may do it in remembrance of the blood of thy
-Son, which was shed for them, that they may witness unto thee, O God,
-the Eternal Father, that they do always remember him, that they may
-have his Spirit to be with them. Amen." (Moroni v. 12.)
-
-_Comment:_ Of the above prayer I may say what Arch Deacon Paley
-has so well said of the Lord's Prayer: "For a succession of solemn
-thoughts, for fixing the attention upon a few great points, for
-suitableness, for sufficiency, for conciseness without obscurity, for
-the weight and real importance of its petitions"--this prayer so far as
-I am aware is without an equal excepting, perhaps, the Lord's prayer.
-
-_8. Eucharist in the Second Century._ "When the Christians
-celebrated the Lord's supper, which they were accustomed to do chiefly
-on Sundays, they consecrated a part of the bread and wine of the
-oblations, by certain prayers pronounced by the president, the bishop
-of the congregation. The wine was mixed with water, and the bread
-was divided into small pieces. Portions of the consecrated bread and
-wine were commonly sent to the absent and the sick, in testimony of
-fraternal affection towards them. There is much evidence that this
-most holy rite was regarded as very necessary to the attainment of
-salvation." (Mosheim's Ecclesiastical History, p. 137.)
-
-
-
-LESSON XXV.
-
-(Scripture Reading Exercise.)
-
-THE CHRISTIAN INSTITUTIONS,--(Continued.)
-
-ANALYSIS.
-
-II. Organizations:
-
-1. The Church.
-
-(a) Preliminary Steps, Gathering and instructing Disciples.
-
-(b) Call of the Twelve.
-
-(c) Appointment of the Seventy.
-
-(d) The Completed Organization.
-
-2. The Mission of the Church.
-
-REFERENCES.
-
-Matt. iv:12-25. Matt. v-vii, and note 1.
-
-Matt. iv:17-25. Mark i:14-22. Luke v:13-16. Luke x:1-11, 17-20.
-cf. Seventy's Year Book I, pp. 3, 4. I Cor. xii:27-30. Seventy's Year
-Book, No. I, pp. 2, 3. Notes 2, 3.
-
-I Cor. xiii:27-30. Eph. iv:1-6., and note.
-
-Seventy's Year Book No. I, pp. 13-4, notes 2, 3, 4, 5. See also note 4
-Lesson xxiv.
-
-NOTES.
-
-_2. The Church:_ I. order to propagate the gospel, and teach,
-encourage, instruct, preserve, and finally perfect those who accepted
-it, Messiah organized his Church. He bestowed upon its members certain
-great and precious spiritual gifts and graces, such as the power
-to speak in new tongues and interpret them; to receive revelation,
-to prophesy, to see visions, receive the visitation of angels, to
-possess the gift of wisdom, knowledge, faith, discernment of spirits,
-and healing the sick. The description of the Church organization in
-the New Testament is extremely imperfect, owing, no doubt, to the
-fragmentary character of the Christian annals. While the distinctions
-between the respective offices in the Priesthood, and the definition
-of the duties of each officer are even less satisfactory; still there
-is enough written to enable us to get an outline of the wonderful
-organization. Messiah, during his personal ministry, organized a
-quorum of Twelve Apostles, to whom he gave very great powers and
-authority, even to be witnesses of him among the people, to build
-up his Church by the proclamation of the gospel, to heal the sick,
-open the eyes of the blind, raise the dead, and cast out devils. He
-likewise organized quorums of seventies, unto whom he gave similar
-powers to those bestowed upon the apostles (c. f. Matt, x, with
-Luke x). After his resurrection, Messiah was with his apostles and
-disciples forty days, during which time he was teaching them all
-things concerning the kingdom of God. Hence we have these men after
-his ascension organizing branches of the church wherever they found
-people who received their testimony. In some instances they ordained
-elders to preside over these branches; and in other instances bishops
-were appointed. Paul, in giving a description of the organization of the
-church, says: "And God hath set some in the church, first apostles,
-secondarily prophets, thirdly teachers; after that miracles, then
-gifts of healing, helps, governments, diversities of tongues." Are
-all apostles? Are all prophets? Are all teachers? Are all workers of
-miracles? Have all the gifts of healing? Do all speak with tongues? Do
-all interpret? The implied answer is that all are not apostles, nor
-prophets, nor teachers, etc., in the church of Christ, but that the
-whole body is fitly joined together and compacted by that which every
-joint supplieth. Undoubtedly the whole organization grew out of the
-instruction Jesus imparted to the Apostles, but it required time for
-its foil development.
-
-_3. The Church as Described in the New Testament:_ "The derivation
-of the word 'church' is uncertain. * * * The word occurs twice, each
-time in St. Matthew (Matt. xvi. 18, "On this rock will I build my
-Church;" xviii. 17, "Tell it unto the Church.") In every other case
-it is spoken of as the kingdom of heaven by St. Matthew, and as the
-kingdom of God by St. Mark and St. Luke. St. Mark, St. Luke, and St.
-John never use the expression kingdom of heaven. St. John once uses
-the phrase kingdom of God (iii. 3). St. Matthew occasionally speaks
-of the kingdom of God (vi. 33, xxi. 31, 43), and sometimes simply of
-the kingdom (iv. 23, xiii. 19, xxiv. 14). In xiii. 41 and xvi. 28, it
-is the Son of Man's kingdom. In xx 21, thy kingdom, i. e., Christ's.
-In the one Gospel of St. Matthew the Church is spoken of no less
-than thirty-six times as the Kingdom. Other descriptions or titles
-are hardly found in the Evangelists. It is Christ's household (Matt.
-x. 25). the salt and light of the world (v. 13, 15), Christ's flock
-(Matt. xxvi. 31; John x. 1), its members are the branches growing on
-Christ the Vine (John xv); but the general description of it, not
-metaphorically, but directly, is that it is a kingdom. * * * The means
-of entrance into it is Baptism (Matt, xxviii. 19). The conditions of
-belonging to it are faith (Mark xvi. 16) and obedience (Matt, xxviii.
-20). Participation in the Holy Supper is its perpetual token of
-membership, and the means of supporting the life of its members (Matt.
-xxvi. 26; John vi. 51; Cor. xi. 26). Its members are given to Christ by
-the Father out of the world, and sent by Christ into the world; they
-are sanctified by the truth (John xvii. 19); and they are to live in
-love and unity, cognizable by the eternal world (John xiii. 34. xvii.
-23)." Smith Dictionary of the Bible, Vol. 1., p. 453.
-
-_4. Definitions of the Church:_ The Greek Church gives the
-following: "The Church is a divinely instituted community of men,
-united by the orthodox faith, the law of God, the hierarchy, and
-the Sacraments" (Full Catechism of the Orthodox. Catholic, Eastern
-Church, Moscow, 1839). The Latin Church defines it as, "The company
-of Christians knit together by the profession of the same faith and
-the communion of the same sacraments, under the government of lawful
-pastors, and especially of the Roman bishop as the only Vicar of Christ
-upon earth." (Bellarm. De Eccl. Mil. iii. 2; see also Devoti Inst.
-Canon. 1, iv. Romae, 1818.) The Church of England, "A congregation
-of faithful men in which the pure word of God is preached, and the
-Sacraments he duly ministered according to Christ's ordinance in all
-those things that of necessity are requisite of the same." (Art. xix.)
-The Lutheran Church: "A congregation of saints in which the Gospel is
-rightly taught and the sacraments rightly administered." (Confessio
-Augustina, 1631, Art. vii.) The Confessio Helvetica: "A congregation of
-faithful men called, or collected out of the world, the communion of
-all saints." (Art. xvii.) The Confessio Saxonica: "A congregation of
-men embracing the Gospel of Christ, and rightly using the Sacraments."
-(Art. xii.) The Confessio Belgica: "A true congregation, or assembly of
-all faithful Christians who look for the whole of their salvation from
-Jesus Christ alone, as being washed by his blood, and sanctiled and
-sealed by his Spirit." (Art. xvii.) (Smith's Dictionary of the Bible
-Art Church.) (For our definition of "The Church," see Seventy's Year
-Book, No. 1, p. 13.)
-
-_4. Inadequacy of Foregoing Definitions:_ "These definitions
-show the difficulty in which the different sections of the divided
-Church find themselves in framing a definition which will at once
-accord with the statements of Holy Scripture, and be applicable to
-the present state of the Christian world. We have seen that according
-to the Scriptural view the Church is a holy kingdom, established by
-God on earth, of which Christ is the invisible King; it is a divinely
-organized body, the members of which are knit together amongst
-themselves, and joined to Christ, their Head, by the Holy Spirit,
-who dwells in and animates it; it is a spiritual but visible society
-of men united by constant succession to those who were personally
-united to the Apostles, holding the same faith that the Apostles held,
-administering the same sacraments, and, like them, forming separate,
-but only locally separate, assemblies, for the public worship of God.
-This is the Church according to the Divine intention. But as God
-permits men to mar the perfection of his design in their behalf, and
-as men have both corrupted the doctrines and broken the unity of the
-Church, we must not expect to see the Church of Holy Scripture actually
-existing in its perfection on earth. It is not to be found, thus
-perfect, either in the collected fragments of Christendom, or still
-less in any one of these fragments more than another may approach the
-Scriptural and Apostolic ideal which existed only until sin, heresy,
-and schism had time sufficiently to develop themselves to do their
-work." (Smith's Bible Dictionary, p. 458.)
-
-
-
-LESSON XXVI.
-
-(Scripture Reading Exercise.)
-
-CLIMATIC EVENTS OF THE MERIDIAN DISPENSATION.
-
-ANALYSIS.
-
-I. Conspiracy Against the Christ.
-
-II. Death and Resurrection of the Christ.
-
-III. Post-Resurrection Ministry of Messiah.
-
-1. In Judea.
-
-2. On the Western Hemisphere.
-
-3. Among the "Lost Tribes."
-
-REFERENCES.
-
-Matt, xxvi; xxvii:1-25. Mark xiv; and xv:1-15. St. John xxii and
-xxiii:1-27. St. John xviii.
-
-St. John xix and xx:1-18 Notes 2, 5. Luke xxiii and xxiv. Mark xv and
-xvi:1-8. Matt, xxvii and xxviii. Matt, xxviii:11-20. Mark xvi; St.
-John xx:19-31. Luke xxiv:13-53. Acts i:1-14.
-
-III Nephi chapters xi to xxx inclusive, cf. John x:15, 16. "The Fifth
-Gospel," Defense of the Faith and the Saints, pp. 373-399.
-
-III Nephi, chs. xv-xvi-xvii.
-
-NOTES.
-
-_1. The Agony in Gethsemane:_ "(Matt, xxvi; vers. 36-46, parallel
-passages: Mark 14:32-42; Luke 22:39-46.) This conflict presents our
-Lord in the reality of His manhood, in weakness and humiliation, but
-it is impossible to account for it unless we admit His Divine nature.
-Had he been a mere man, His knowledge of the sufferings before Him
-could not have been sufficient to cause such sorrow. The human fear
-of death will not explain it. As a real man, He was capable of such a
-conflict. But it took place after the serenity of the Last Supper and
-sacerdotal prayer, and before the sublime submission in the palace
-and judgment hall. The conflict, therefore, was a specific agony of
-itself. He felt the whole burden and mystery of the world's sin, and
-encountered the fiercest assaults of Satan Otherwise, in this hour
-this Person, so powerful, so holy, seems to fall below the heroism of
-martyrs in His own cause. His sorrow did not spring from His own life.
-His memory or His fears, but from the vicarious nature of the conflict.
-The agony was a bearing of the weight and sorrow of our sins, in
-loneliness, in anguish of soul threatening to crush His body, yet borne
-triumphantly, because in submission to His Father's will. Three times
-our Lord appeals to that will, as purposing His anguish; that purpose
-of God in regard to the loveliest, best of men, can be reconciled with
-justice and goodness in God in but one way; that it was necessary for
-our redemption. Mercy forced its way through justice to the sinner.
-Our Lord suffered anguish of soul for sin, that it might never rest on
-us. To deny this is in effect not only to charge our Lord with undue
-weakness, but to charge God with needless cruelty. 'Surely He hath
-borne our griefs, and carried our sorrows. ... He was wounded for our
-transgressions, He was bruised for our iniquities; the chastisement of
-our peace was upon Him; and with His stripes we are healed.' Isa. 53:
-4,5." (International Commentary, Matthew, p. 359.)
-
-_2. The Cruelty of Crucifixion:_ "Crucifixion was a most
-disgraceful and cruel punishment introduced into Judaea by the Romans
-and inflicted only on slaves and the worst of criminals. Constantine
-the Great abolished it. The Jews often hanged those who had been stoned
-to death, but the corpse must be buried the same day, so as not to
-pollute the land (Deut. 21:22, 23). The Romans permitted the crucified
-to die slowly; and the sufferings sometimes continued for three days.
-Their flesh was given to the birds or other wild animals. As, according
-to Jewish custom, the bodies must at once be taken down and buried,
-death was hastened by the crucifragium, the breaking of the legs, to
-which was sometimes added a mercy-stroke, that is, the piercing of the
-body. If they were already dead, the latter alone was given, to make
-the matter sure. The physical sufferings of the victims were fearfully
-great Dr. Richter, a physician, thus describes them: 1. On account
-of the unnatural and immovable position of the body and the violent
-extension of the arms, the least motion produced the most painful
-sensation all over the body, but especially on the lacerated back and
-the pierced members. 2. The nails caused constantly increasing pain on
-the most sensitive parts of the hands and feet. 3. Inflammation set in
-at the pierced members and wherever the circulation of the blood was
-obstructed by the violent tension of the body, and increased the agony
-and an intolerable thirst. 4. The blood rushed to the head and produced
-the most violent headache. 5. The blood in the lungs accumulated,
-pressing the heart, swelling all the veins, and caused nameless
-anguish. Loss of blood through the open wounds would have shortened the
-pain, but the blood clotted and ceased flowing. Death generally set in
-slowly, the muscles, veins, and nerves gradually growing stiff, and the
-vital powers sinking from exhaustion. (From Lange on Matt. pp. 522 sq.)
-By the crucifixion of our Lord the cross of the bitterest sufferings
-and cruel death has been changed into a tree of life, that bears the
-richest fruits of penitence and gratitude. From the moment He was
-lifted on the cross He began to draw all men unto Him (Comp. John 12:
-32)." (Commentary, Matthew, pp. 389-90).
-
-_3. Death of the Christ Voluntary:_ Unbelievers delight to
-represent God, the great Law Giver, as unspeakably cruel in demanding
-such an atonement as Christ made for the salvation of the children of
-men. But let it be born in mind that he who made the atonement did so
-voluntarily. Testifying to his disciples respecting the matter, he
-says: "Therefore doth my Father love me, because I lay down my life
-that I may take it up again. No man taketh it from me, but I lay it
-down of myself. I have the power to lay it down, and I have power
-to take it again. This commandment have I received of my Father."
-When his enemies gathered about him,--a former friend betraying him
-with a kiss,--and Peter prepared to defend him with the sword, he
-chided him for his rashness, commanding him to put up his sword, and
-added: "Thinkest thou that I cannot now pray to my Father, and he
-shall presently give me more than twelve legions of angels? But how
-then shall the scriptures be fulfilled, that thus it must be?" Thus
-down to the very last moment, it appears that Jesus could have been
-delivered from the sacrifice had he so willed it. But the principle
-which was the guiding star of his life--"Father, not my will, but thy
-will be done"--influenced him in this instance, and he drank of the
-cup given him of his Father, and wrung out the dregs in agony; but he
-did it voluntarily, and that, too, out of his great love for mankind.
-(Outlines, Eccl. Hist. Roberts, pp. 93-4.)
-
-"It is manifest, from the history of the death of Christ, that he spake
-most truly when he said, No man taketh my life from me, but I lay it
-down of myself. John x. 18. For how easy would it have been for him,
-even without a miracle, to have avoided falling into the hands of his
-enemies? The insidious designs of the Jewish pontiff and chief priests
-were well known to him; and it is plain that he was no stranger to
-the treacherous intentions of his perfidious disciple Judas, since
-he expressly alludes to them on more than one occasion. On the other
-hand, it appears that he had several great and powerful friends, on
-whom he could have depended for support. Would he but have quitted
-Jerusalem, and returned into Galilee, every scheme that had been
-formed against him must have fallen to the ground. Indeed, even this
-was not requisite: for his safety would have been completely secured
-had he merely changed the place of his nightly resort, and, lest Judas
-should have discovered it, dismissed that wicked and deceitful man
-from his society. Besides these obvious means, there were others to
-which he might have had recourse, and which would have proved equally
-efficient in defeating and bringing to naught the evil councils and
-designs of the Jewish priests and elders. But it should seem that
-he disdained, or at least voluntarily neglected to avail himself
-of any of those precautions, which a very moderate share of human
-prudence would have suggested to any man under similar circumstances.
-He remained in Jerusalem; he permitted Judas to continue about his
-person, in the character of an intimate friend; he continued to pass
-his nights in the usual and accustomed place. All these circumstances
-being considered, who is there but must readily perceive that Christ
-voluntarily subjected himself to the punishment of death, and offered
-up his life to God as a sacrifice for the sins of mankind?" (History of
-Christianity, Mosheim. p. 98.)
-
-_4. The Vicarious Work of the Christ:_ "Therefore. I command you
-to repent--repent, lest I smite you by the rod of my mouth, and by
-my wrath, and by my anger, and your sufferings be sore--how sore you
-know not! How exquisite you know not! Yes, how hard to bear you know
-not! For behold, I, God, have suffered these things for all, that they
-might not suffer if they would repent. But if they would not repent,
-they must suffer even as I, which suffering caused myself, even God,
-the greatest of all, to tremble because of pain, and to bleed at every
-pore, and to suffer both body and spirit; and would that I might not
-drink the bitter cup and shrink. Nevertheless, glory be to the Father,
-I partook and finished my preparations unto the children of men;
-wherefore, I command you again to repent, lest I humble you with my
-almighty power, and that you confess your sins, lest you suffer these
-punishments of which I have spoken, of which in the smallest, yea, even
-in the least degree you have tasted at the time I withdrew my spirit."
-(Doc. & Cov. Sec. xix:15-20.)
-
-_5. The Appearance of Jesus After His Resurrection:_ "There are
-some slight discrepancies in the writings of Matthew, Mark, Luke and
-John in respect to the order of the appearance of Messiah after his
-resurrection, as indeed there is in respect to the order of the events
-connected with his trial, condemnation and death; but the following,
-because of the fragmentary character of the four gospels, may be
-regarded as being as nearly correct as may be ascertained. First, to
-Mary Magdalene, in the garden where the tomb in which he was laid was
-located; second, lo the women returning from the sepulchre on their
-way to deliver the angel's message to the disciples; third, to two
-disciples going to Emmaus; fourth, to Peter; fifth, to ten apostles
-in an upper room; sixth, to the eleven apostles, also in the upper
-room; seventh, to seven apostles at the sea of Tiberias; eighth, to
-eleven apostles in a mountain in Galilee; ninth; to above five hundred
-brethren at once; tenth, to James; and finally to Paul while on his way
-to Damascus." (Outlines of Ecclesiastical History, p. 65.)
-
-_6. The Christ's Post-Resurrection Ministry in Judea:_ "In all
-Jesus was with his disciples on the eastern hemisphere for forty days
-after his resurrection, during which time he taught them all things
-pertaining to the kingdom of heaven, and authorized them to go into all
-the world and preach the gospel to every creature, baptizing them in
-the name of the Father and of the Son and of the Holy Ghost, teaching
-them to observe all things whatsoever he had commanded them; and
-promised that he would be with them even unto the end of the world.
-* * * Having thus taught the gospel to the people of the eastern
-hemisphere, organized his church and commissioned his apostles to teach
-the gospel to all nations, he prepared to depart from them. It was most
-probably at Bethany that this solemn parting occurred. His forerunner,
-John the Baptist, had promised that he who should come after him, Jesus
-Christ, would baptize them with the Holy Ghost, and just previous to
-Messiah leaving the apostles he told them that the promise was about
-to be fulfilled. He therefore commanded them to tarry in Jerusalem
-until they were endowed with that power from on high. Then he lifted up
-his hands and blessed them, after which he was parted from them, and
-a cloud received him out of their sight. As they were still looking
-steadfastly toward heaven, two men.--angels--in white apparel, stood
-by them, and declared that this same Jesus whom they had seen go into
-heaven, should come in like manner, that is, in the clouds of heaven,
-and in great glory." (Outlines of History, Roberts, pp. 66, 67.)
-
-_7. Advent of Messiah on Western Hemisphere:_ I now turn to a
-passage I shall read to you from III Nephi, describing the appearance
-of Jesus on this land (America.) After fearful cataclysms had taken
-place, a company of men, women and children in the land Bountiful,
-numbering some 2,500 souls, were assembled together near a temple that
-had escaped destruction, and they were speaking of the great events of
-the recent past and the change that was apparent in the whole face of
-the land. As they were speaking of these signs that had been given of
-Messiah's birth and death, and conversing concerning Messiah himself,
-they heard a voice. What was said they could not at first determine,
-and whence the voice came they could not tell. It grew, however, more
-and still more distinct, until at last they heard the voice say:
-
-"Behold my beloved Son, in whom I am well pleased, in whom I have
-glorified my name; hear ye him."
-
-And it came to pass as they understood, they cast their eyes up again
-towards heaven and behold, they saw a man descending out of heaven: and
-he was clothed in a white robe, and he came down and stood in the midst
-of them, and the eyes of the whole multitude were turned upon him, and
-they durst not open their mouths, even one to another, and wist not
-what it meant, for they thought it was an angel that had appeared unto
-them.
-
-And it came to pass that he stretched forth his hand and spake unto
-them people, saying:
-
-Behold, I am Jesus, whom the prophets testified shall come into the
-world;
-
-And behold, I am the light and the life of the world; I have drunk out
-of that bitter cup which the Father hath given me, and have glorified
-the Father in taking upon me the sins of the world, in which I have
-suffered the will of the Father in all things from the beginning.
-
-And it came to pass that when Jesus had spoken these words, the whole
-multitude fell to the earth, for they remembered that it had been
-prophesied among them that Christ should show himself unto them after
-his ascension into heaven." (Defense of the Faith and the Saints, pp.
-382-3.)
-
-_8. Subject of Messiah Teaching in the Western Hemisphere:_
-"Complaint is made that in his ministry among the Nephites Messiah
-merely repeated the ideas, and for that matter the words of his sermon
-on the mount; so wanting in originality, claim those who object to
-the Book of Mormon, were the authors of the book that they could not
-trust themselves to give Jesus the opportunity of preaching an original
-discourse to the inhabitants of this western part of the world. I ask
-these Christian objectors to consider this: Suppose the Book of Mormon
-were not in existence at all; suppose that we begin to reflect on the
-empires and nations which beyond all question did occupy this land of
-America in ancient times, and were civilized, intelligent people--God's
-children; suppose that it began to occur to some of our Christian
-friends that it would have been a grand idea if the Son of God had come
-and made proclamation of the Gospel to a people who were destined to
-be for so many centuries separated from the eastern hemisphere, where
-the gospel had been planted. Now, then, suppose these conditions, and
-suppose further that Jesus came here, what would be the nature of his
-mission? What should he first do? What truth do these Christian critics
-hold to be the most important truth to mankind? Would it not be the
-fact that Jesus is the Christ, the Redeemer of the world, the one who
-is to bring life and immortality to light through the Gospel? Would
-not that be the most important thing to have declared? I believe all
-Christians must necessarily say yes. Well, that is just what happened.
-The voice of God broke the stillness of this western world, and said
-to a company of people, "This is my beloved Son, in whom I am well
-pleased; hear ye him." Then Jesus stands forth and declares himself
-and his mission, the most important truth that the Christian mind,
-at least, can conceive. The Fifth Gospel starts with that sublime,
-important truth. Then alter that, what would be the next most important
-thing? Would it not be to teach man his moral duty? His relationship to
-God and to the Savior having been fixed by the first revelation, what
-next? Why, the ethics of the gospel of Christ, the moral law, which is
-to take the place of the old Mosaic law--confessedly inferior to the
-Gospel law, being but the "schoolmaster" to bring Israel to the Christ.
-Christian principles, then, for light living was what Messiah imparted
-to the Nephites after his relationship to them was settled. And so
-Messiah starts out with the same doctrine that he taught upon the
-mount There are not wanting respectable Christian authorities for the
-assertion that that discourse called the sermon on the mount was not a
-single discourse, but that into it was crowded from the recollection
-of the apostles all the great ethical truths that Jesus had taught
-from time to time, and that here they are grouped together and appear
-as one discourse. Moreover, the Savior declared to the Nephites while
-he was yet with them that these truths which he had been teaching them
-were the same that he had taught in Judea. "Behold," said he, in the
-course of his explanations, "ye have heard the things which I have
-taught before I ascended unto my Father." (Defense of the Faith and the
-Saints, pp. 384-5.)
-
-[Note: _To the Teacher:_ It is suggested that you make the
-appointment at this lesson for Lesson XXX--a discourse on "The
-Greatness and Influence of the Meridian Dispensation." One or more
-speakers may be appointed, and an effort should be made to give the
-subject a masterly treatment. It could also be made the occasion of
-a review of the eight lessons devoted to the theme, which may be
-conducted by questions after the speakers have concluded.
-
-On such occasions as these a very fitting thing to do would be to
-invite brethren of other quorums, Elders and High Priests, as also the
-local authorities of the Ward or Stake to witness such exercises. Make
-it a special occasion and put those who are to treat the theme on their
-mettle and get the best out of them that it is possible for them to
-give.]
-
-
-
-LESSON XXVII.
-
-(Scripture Reading Exercise.)
-
-PROPAGATION OF THE GOSPEL.
-
-ANALYSIS.
-
-I. Among the Jews--Pentecost--the Church at Jerusalem.
-
-1. Among the Gentiles:
-
-(a) Opening the Door of the Gospel to the Gentiles by Peter.
-
-(b) Paul's Labors among the Gentiles.
-
-II. The Apostolic Age.
-
-REFERENCES.
-
-Matt, xxviii:16-20; Mark xvi; 16: Acts i:1-9. Acts ii: ix, note 1 and
-2.
-
-Acts x, xi. Notes 3, 4 and 5. Also New Testament History, (Smith) pp.
-426-29, 633-643.
-
-Acts xxii-xxviii. Note 6.
-
-Note 7 and 8; also Smith's New Testament History and Dictionaries
-heretofore quoted.
-
-NOTES.
-
-_1. The Acts of the Apostles: _The student should regard the whole
-book, "Acts of the Apostles," as the book of first importance in the
-history of the propagation of the Gospel in the Meridian Dispensation.
-It gives an account of the conflicts and conquests of the Gospel from
-the ascension of Messiah to the imprisonment of Paul in the city of
-Rome (33-63 A. D.), a period of sixty years. "It is the earliest manual
-of Church History, and the only one treating of the age of the apostles
-which has come down to us from the first century." (See note Seventy's
-Year Book, No. I, p. 85, notes 6, 7.) "True," as remarked by Dr.
-William Smith, "New Testament History," "the Book of Acts contains no
-full account of the acts of the apostles;" for "most of them are never
-mentioned even by name after the list given in the first chapter;" and
-the history of Paul which fills so large a space in the book is not
-brought down to his death." Still, it is the most important book of the
-Apostolic age treating of the Christian origins.
-
-_2. Characteristics of the Acts:_ "The Acts makes prominent the
-agency of the Holy Spirit. He is referred to by name fifty times, or
-more frequently than in all the four Gospels together. The promise of
-the Spirit was emphasized by Christ just before his ascension. (1:5,
-8.) He descended in tongues of fire on the day of Pentecost (2:1-13).
-Early believers (4:31) and preachers, like Stephen (6:5) and Barnabas,
-were 'filled with the Holy Spirit,' and the Apostles were sent forth
-to their work (13:4), or the elders appointed by Him (20: 28). It is
-a book of beginnings. The Holy Spirit begins his new and promised
-activity; the Apostles inaugurate their labors; churches are founded
-in many cities. * * * * * * * The Acts is eminently a hopeful book. It
-is the book of Joshua among the books of the New Testament, fresh as
-with the life of Spring. Old terms acquire a new significance, like
-'believer,' 'brother' (9:17), 'the Way' (19:9), etc. There is no cant.
-Christianity goes forth conquering and to conquer, and the world is the
-heritage of Christ. It dwells much upon the resurrection, and looks
-forward with expectancy to the Second Coming. It is animate with the
-spirit of joy. In this respect, the Acts is set in the same major key
-as the Gospel of Luke. Confident of the presence of the Master and
-conscious of the power of salvation, the Apostles even rejoice that
-they were counted worthy to suffer for him (5:41). The tidings which
-they preach, like those the angels brought, are 'good tidings' (13:
-32). Paul and Silas sang in prison (16:25), and the acceptance of the
-Gospel is everywhere attended with great joy (8:39; 13:52; 15:3; 16:
-34, etc.). It is a book of missionary activity. Intensity of purpose
-and effort pulsates through it. It has no morbid tone. Much stress
-is laid upon the efficacy of Christ's death, but only the deaths of
-Stephen and James are mentioned, and the deaths of Paul and Peter are
-entirely passed over. This silence * * * * indicates that it matters
-everything how a Christian lives; little how he dies. Christianity
-advances with a steady and rapid progress from Jerusalem to Antioch,
-Antioch to Corinth, and Corinth to Rome. There are references to the
-numbers of the believers (2:40; 4:4), and constant statements that they
-were increasing rapidly (2:47; 5:14; 6:7; 12:24; 16:5). Besides the
-more formal notices, there are incidental allusions to the churches
-in Samaria and Phoenicia (15:3), Syria and Cilicia (15:23), Troas
-(20:6, 7), Tyre and Ptolemais (21:1-7), and other cities. The book is
-the missionary's best companion on the frontier and in foreign lands.
-The Acts is animated with the universal aims of the Gospel. It has a
-Gentile ring. Palestine was only the birthplace of Christianity, not
-its exhaustive theatre. Peter catches this tone in his speech on the
-day of Pentecost (2:39), whose various tongues were themselves a type,
-and witnesses a figurative representation of it in the vision on the
-housetop of Joppa. Stephen's eye takes in this larger horizon, and
-Paul, who uttered the significant words in Antioch of Pisidia, 'Lo,
-we turn to the Gentiles' (13:46), looks out to Rome itself when he
-insists, 'I must also see Rome' (19:31; 20:22). The motto of the Acts
-is the command of the ascending Saviour, 'to the uttermost part of the
-earth' (1:8), and continues to be the motto of the Church. The Acts
-of the Apostles is not yet a closed book." (The Acts of the Apostles,
-by J. S. Howson and H. D. M. Spence, p. xix and xx. International
-Commentary, Introduction.)
-
-_3. The Gospel Taken to the Gentiles:_ The Apostles, being Jews
-themselves, appear to have shared the common prejudices of their race
-against the Gentiles; and treated them for a time as if they had no
-lot nor part in the gospel of Christ. It was not the design of the
-Lord, however, to thus restrict the application of the gospel. Jesus,
-himself, while he had said that he was "sent but to the lost sheep of
-the house of Israel," had also said: "And I, if I be lifted up from
-the earth, will draw all men unto me;" and the commission of the risen
-Christ to the Apostles sent them to "all nations." (Matt. xxviii:19;
-Acts i:8.) Hence, when Cornelius of Caesarea, a devout man, one that
-feared God, though a Gentile, sought the Lord by prayer and good works,
-he found him; for an angel was sent to Cornelius, who told him his
-prayers and alms were accepted of God, and that he had come to direct
-him to send men to Joppa for Simon Peter, who would be able to tell
-him what he ought to do. The devout Gentile immediately started the
-messengers to find the Apostle. Meantime Peter himself was prepared
-by a vision to go with the gospel unto one whom both he and all his
-race regarded as unclean. In vision he thought he beheld a great net
-let down from heaven, filled with all manner of four-footed beasts,
-fowls of the air, and creeping things. And a voice said to him, "Rise,
-Peter, kill and eat." "Not so. Lord," was his reply, "for I have never
-eaten anything that was common or unclean." "What God hath cleansed,"
-said the voice, "that call not thou common or unclean." This was done
-thrice, and as he was yet pondering what the vision could mean, the
-messengers of Cornelius were at the gate enquiring for him; and he
-was commanded by the Spirit to go with them, doubting nothing, for
-God had sent them. Peter was obedient to the inspired commandment,
-and went to the house of Cornelius, where he found many of the devout
-Gentile's friends and kinsmen gathered together in anticipation of his
-coming. Cornelius having informed the apostle how he came to send for
-him, Peter exclaimed: "Of a truth I perceive that God is no respecter
-of persons; but in every nation he that feareth him and worketh
-righteousness is accepted with him." He then proceeded to preach the
-gospel to Cornelius and all present. As he did so the Holy Ghost fell
-upon them, to the astonishment of all the Jews who had accompanied
-Peter; for they heard them speak in new tongues and magnify God.
-Cornelius and his friends were baptized and thus the door of the gospel
-was opened to the Gentiles. (Outlines Ecclesiastical History, pp. 81,
-2.)
-
-_4. Peter's Mission to the Gentiles:_ "This event was the crown
-and consummation of Peter's ministry. He, who had first preached the
-resurrection to the Jews, baptized the first converts, and confirmed
-the Samaritans, now, without the advice or co-operation of any of his
-colleagues, under direct communication from heaven, first threw down
-the barrier which separated proselytes of the gate from Israelites;
-first established principles which issued in the complete fusion of
-the Hebrew and Gentile elements in the Church. The narrative of this
-event, which stands alone in minute circumstantiality of incidents and
-accumulation of supernatural agency, is twice recorded by St. Luke.
-The chief points to be recorded are, first, the peculiar fitness of
-Cornelius, both as a representative of Roman force and nationality, and
-a devout and liberal worshiper, to be a recipient of such privileges;
-and, secondly, the state of the apostle's own mind. Whatever may have
-been his hopes or fears touching the heathen, the idea had certainly
-not yet crossed him that they could become Christians without
-first becoming Jews. As a loyal and believing Hebrew, he could not
-contemplate the removal of Gentile disqualifications without a distinct
-assurance that those enactments of the Law which concerned them were
-abrogated by a divine legislator. The vision could not, therefore,
-have been the product of a subjective impression; it was strictly
-objective, presented to his mind by an external influence. Yet the
-will of the Apostle was not controlled; it was simply enlightened.
-The intimation in the state of trance did not at once overcome his
-reluctance. It was not until his consciousness was fully restored and
-he had well considered the meaning of the vision, that he learned that
-the distinction of cleanness and uncleanness in outward things belonged
-to a temporary dispensation. It was no mere acquiescence in a positive
-command, but the development of a spirit full of generous impulses,
-which found utterance in the words spoken by Peter on that occasion,
-both in presence of Cornelius and afterward at Jerusalem." (Dr. Smith's
-New Testament History, pp. 428-9.)
-
-_5. Rapid Growth of the Work:_ The knowledge once established in
-the minds of the Apostles that God granted to the Gentiles repentance
-unto life, seemed to unshackle those who were to preach the gospel, and
-gave a broader meaning in their minds to their commission to "Go unto
-all the world and preach the gospel unto every creature." Evidently
-before this they did not comprehend it in its fullest sense. The
-Apostles appear to have remained in Jerusalem a number of years--twelve
-years, tradition says--presiding over the Church and directing the
-labors of those preaching the gospel. Churches, or, more correctly
-speaking, branches of the Church were built up in Antioch, Damascus and
-other cities of Syria. The work also spread into Asia Minor, Greece
-and Rome; and everywhere great success attended the preaching of the
-elders, until the gospel was firmly established in various parts of
-the Gentile world. So extensive was the preaching of the ambassadors
-of Christ in those early days of the Church that we have Paul saying
-(about thirty years after the ascension of Messiah) that it had been
-"preached to every creature under heaven." (Outlines Ecclesiastical
-History, p. 83.)
-
-_6. Personal Appearance and Character of Paul:_ "We have no very
-trustworthy source of information as to the personal appearance of St.
-Paul. Those which we have are referred to and quoted in Conybeare and
-Howson. (Vol. i, ch. vii. end.) They are the early pictures and mosaics
-described by Mrs. Jameson, and passages from Malalas, Nicephorus, and
-the apocryphal Acta Pauli et Theclae. They all agree in ascribing
-to the Apostle a short stature, a long face with high forehead, an
-aquiline nose, close and prominent eyebrows. Other characteristics
-mentioned are baldness, grey eyes, a clear complexion, and a winning
-expression. Of his temperament and character, St. Paul is himself the
-best painter. His speeches and letters convey to us, as we read them,
-the truest impressions of those qualities which helped to make him
-The Great Apostle. We perceive the warmth and ardor of his nature,
-his deeply affectionate disposition, the tenderness of his sense of
-honor, the courtesy and personal dignity of his bearing, his perfect
-fearlessness, his heroic endurance; we perceive the rare combination
-of subtlety, tenacity and versatility in his intellect; we perceive
-also a practical wisdom which we should have associated with a cooler
-temperament, and a tolerance which is seldom united with such impetuous
-convictions. And the principle which harmonized all these endowments
-and directed them to a practical end was, beyond dispute, a knowledge
-of Jesus Christ in the Divine Spirit. Personal allegiance to Christ
-as to a living Master, with a growing insight into the relation of
-Christ to each man and to the world, carried the Apostle forward on
-a straight course through every vicissitude of personal fortunes and
-amid the various habits of thought which he had to encounter. The
-conviction that he had been entrusted with a Gospel concerning a Lord
-and Deliverer of men was what sustained him and purified his love for
-his own people, while it created in him such a love for mankind that
-he only knew himself as a servant of others for Christ's sake." (Dr.
-Smith's New Testament History, p. 633.)
-
-_7. The Apostolic Age:_ "The Apostolic Age naturally falls into
-three periods: (1) The time when the labors of the Apostles were
-confined to Jerusalem; (2) the time during which their ministrations
-were performed in all of Palestine, and (3) the time when they "went
-into all the world" (the Roman Empire) in obedience to the Saviour's
-behest (Matt, xxviii:16-20; Mark 16:15). * * * * * * * There is
-scarcely a movement, religious or otherwise, in the history of the
-world which can be compared, in quickness of development, with the
-first thirty years of the spread of Christianity. Up to the year 33 A.
-D. the name of Christ had scarcely been heard outside of a region no
-greater than one of the larger counties of Utah; over all the civilized
-world beside, paganism and Judaism held undisputed sway. Yet, by the
-year 63 A. D., through the active zeal of our Lord's followers, His
-name and the doctrines He came to establish had spread over Syria, Asia
-Minor, Arabia, Greece, Italy, and, we doubt not, some regions farther
-west. The Christians, as the followers of Jesus were called in derision
-first in Antioch (Acts 11:26), were everywhere known, and everywhere
-spoken evil against. Opposed by the combined forces of the two widely
-accepted religions above mentioned, the Gospel of Christ had spread
-"to the ends of the earth," and had been accepted by Jews and pagans
-everywhere." (Y. M. M. I. Manual, 1898-9.)
-
-_8. State of the Church at Close of Apostolic Age:_ "A. the close
-of the first century, the Church was in a sadly demoralized condition.
-According to our best authorities, all the Apostles but John were
-dead, no attempt (for any great length of time, apparently) having
-been made to maintain the quorum. If so important a body was allowed
-to become extinct, there is no reasonable doubt that other quorums
-fell into decay and that the Church organization lost its original
-identity. With the disorganization of the quorums of Priesthood there
-was an opportunity for the predicted rise of false teachers, under
-whom occurred changes in the ordinances of the Gospel. These changes
-afterward increased materially, until, in connection with the loss of
-true and the usurpation of false authority, they produced a complete
-change both in the organization and the ordinances of the Church.
-Persecution and internal corruption and dissension had also done their
-work, until at the close of the century, when John wrote his Epistles
-and the Revelation, but few of the branches of the Church retained
-enough of their identity and faithfulness to be recognized by him.
-The deplorable condition of the Church can well be gathered from the
-warnings and threats given to the saints at Ephesus in the second
-chapter of Revelation. A full discussion of this subject will be found
-in Roberts' New Witnesses for God, chapters 2-7. From the evidences
-there presented, it cannot be doubted that at the close of the first
-century the high authority of the Church had fallen into decay, and the
-Apostolic Age was at an end."
-
-
-
-LESSON XXVIII.
-
-(Scripture Reading Exercise.)
-
-CONFLICTING THEORIES.
-
-ANALYSIS.
-
-I. Questions Respecting the Meridian Dispensation and the Dispensation
-of the Fullness of Times Considered.
-
-1. The Largeness and Glory of the Meridian Dispensation.
-
-2. Identity of the Meridian Dispensation and the Dispensation of the
-Fullness of Times Considered.
-
-(a) Joel's Prophecy of the Dispensation of the Last Days Considered.
-
-REFERENCES.
-
-The Authorities quoted in the notes are all the References the Editor
-and Compiler has to offer in this Lesson.
-
-NOTES.
-
-_1. The Greatness of the Dispensation of the Meridian of Time:_
-With the period between Moses and John the Baptist spanned, we come
-to the Dispensation of the Meridian of Time. This dispensation begins
-with the preaching of John the Baptist in the wilderness. It was made
-glorious by the personal ministry of Jesus of Nazareth, the Son of
-God; by His suffering and death, for the redemption of mankind; by
-His glorious resurrection from the dead; by His subsequent ministry
-among His followers, and His final ascension into heaven to the throne
-of His Father; by the faithful ministry of His Apostles, by whom the
-good tidings of man's salvation were published to the world; by the
-establishment of the Church as an agency through which the Gospel
-was to be more widely proclaimed, and those who accepted the Gospel
-more thoroughly instructed in its doctrines, guarded from error,
-and finally perfected in the Christian life. An inspired volume of
-Scripture, the New Testament, was also brought into existence, from
-the teachings of the inspired Apostles, in which the great fundamental
-truths of the Gospel were embodied and cast in a form that would be
-enduring, and to which men could appeal through all the ages to come,
-as an authoritative statement, not only of what Jesus said and what
-He did, but also a statement of what doctrines are to be believed;
-what precepts to be practiced; what ordinances to be observed. By thus
-embodying the chief doctrines of Christ in a volume of Scripture that
-should live forever, and be published in all the languages of the
-world, provision was made for such a dissemination of the knowledge of
-God, that the world would never again be wholly without that knowledge;
-and though the Church might become corrupted, as it afterwards did;
-though men ambitious of distinction and power might usurp authority and
-establish churches in which they taught for doctrines the commandments
-of men, as they certainly did; still in this volume of Scripture men
-henceforth would have at hand a standard of truth by which to test
-the utterances of would-be teachers, while at the same time it would
-keep above the horizon of a world's knowledge the great truths of
-the Gospel--the existence and character of God; the manifestation
-of Him through the person and character of Jesus of Nazareth; the
-relationship existing between God and man; the fall of man, and the
-redemption provided for him in the atonement of Jesus Christ. All this
-was achieved in the Dispensation of the Meridian of Time; a mighty
-work accomplished by the Son of God and His associates; a work sealed
-not only by the blood of Jesus Christ, but by the blood also of many
-faithful witnesses, which shall make their testimony of force in the
-world.
-
-_2. The Identity of the Dispensation of the Meridian of Time and
-the Dispensation of the Fullness of Times Considered:_ Owing to
-the phraseology of certain passages of Scripture, making reference
-to the coming of Messiah in the flesh, and to the work of God in
-those days, the Dispensation of the Meridian of Time is mistaken for
-the Dispensation of the Fullness of Times. In Mark's Gospel, for
-instance, John the Baptist is represented as saying, "_The time
-is fulfilled_, and the kingdom of God is at hand: repent ye, and
-believe the Gospel."[A] The words in black type are usually understood
-to make reference to the Dispensation of the Fullness of Times. Again
-it is written: "_But when the fullness of the time was come_, God
-sent forth His Son, made of a woman, made under the law, to redeem them
-that were under the law." [B] The words, "when the fullness of the time
-was come," are supposed to refer to the Dispensation of the Fullness of
-Times. Other passages of Scripture referring to the days of Messiah's
-personal ministry among men in the flesh, speak of them as the "last
-days." Paul, in the opening sentence of his letter to the Hebrews,
-does this: "God, who at sundry times and in divers manners spake in
-time past unto the fathers by the prophets, hath _in these last
-days_ spoken unto us by His Son, whom He hath appointed heir of all
-things."[C]; So St. John, in addressing the Saints in his day: "Little
-children, it is the lost time: and as ye have heard that anti-Christ
-shall come, even now are there many anti-Christs; whereby we know that
-it is the last time."[D] These, with two other special passages of
-Scripture, to be separately considered, constitute the authority upon
-which the Meridian Dispensation is confounded with the Dispensation
-of the Fullness of Times. And yet all these passages are susceptible
-of quite a different and more natural rendering. Without controversy
-it will be conceded that the Lord had an appointed time for His Son
-Jesus to come to earth in the flesh and perform the mission that had
-been assigned Him; to suffer; to die; to arise again from the dead.
-And when the fullness of this time was come, God indeed sent forth His
-Son into the world. As for those inspired writers who speak of the
-"last days," and the "last times"--they speak relatively; that is, with
-reference to former days and times; and, of course, the days and times
-in which they lived to them were the last days, and the last times; but
-they were not the last days of the earth's temporal existence; they
-were not the last days in any general sense at all, as there have been
-now some two thousand years of days since then. They were not the "last
-days" that are understood as immediately preceding the glorious coming
-of the Son of God.
-
-[Footnote A: Mark i:15.]
-
-[Footnote B: Gal. iv:4.]
-
-[Footnote C: Heb. i:1, 2.]
-
-[Footnote D: John ii:18.]
-
-_3. Joel's Great Prophecy of the Dispensation of the Last Days:_
-Of the special passages before referred to, and which I said would
-receive separate consideration, the first is Peter's quotation from
-the Prophet Joel, concerning the outpouring of the Spirit of God upon
-"all flesh in the last days." This quotation from Joel is regarded as
-identifying the days in which the Apostle was speaking, as "the last
-days;" and the dispensation in which he was living as the Dispensation
-of the Last Days and of the Fullness of Times. The conditions existing
-when Peter was speaking, and the prophecy of Joel, however, admit of no
-such interpretation. The circumstances were as follows: The Holy Ghost
-in an extraordinary manner rested upon the Apostles and gave them the
-power of speaking in other languages than those they had learned. Some
-in the listening multitude attributed this singular manifestation to
-drunkenness, whereupon the Apostle Peter arose and refuted the slander,
-saying: "These are not drunken, as ye suppose, seeing it is but the
-third hour of the day. But this is that which was spoken by the Prophet
-Joel; and it shall come to pass in the last days, saith God, I will
-pour out of my Spirit upon all flesh: and your sons and your daughters
-shall prophesy, and your young men shall see visions, and your old men
-shall dream dreams: and on my servants and on my handmaidens I will
-pour out in those days of my Spirit; and they shall prophesy; and I
-will show wonders in heaven above, and signs in the earth beneath;
-blood, and fire, and vapor of smoke: the sun shall be turned into
-darkness and the moon into blood, before that great and notable day of
-the Lord come: and it shall come to pass, that whosoever shall call on
-the name of the Lord shall be saved."[A] "For," to finish the passage
-as it stands in Joel, but which is not in Peter's quotation, "for in
-Mount Zion and in Jerusalem shall be deliverance, as the Lord hath
-said, and in the remnant whom the Lord shall call."[B]
-
-[Footnote A: Acts ii:15, 21.]
-
-[Footnote B: Joel ii:28-32.]
-
-Because Peter, referring to the Spirit that was then resting upon the
-Twelve Apostles, said, "this is that which was spoken by the Prophet
-Joel," etc., the very general opinion prevails that Joel's prophecy was
-then fulfilled; and hence the last days were come. This is an entire
-misapprehension of the purpose of Peter in making the quotation; as
-also of the quoted passage itself. Beyond all controversy, Peter meant
-only: This Spirit which you now see resting upon these Apostles of
-Jesus of Nazareth is that same Spirit which your Prophet Joel says
-will, in the last days, be poured out upon all flesh. Obviously he
-did not mean that this occasion of the Apostles receiving the Holy
-Ghost was a complete fulfillment of Joel's prediction. To insist upon
-such an exegesis would be to charge the chief of the Apostles with
-palpable ignorance of the meaning of Joel's prophecy. On the occasion
-in question the Holy Ghost was poured out upon the Twelve Apostles,
-who were given the power to speak in various tongues; Joel's prophecy
-for its complete fulfillment requires that the Spirit of the Lord, the
-Holy Ghost, shall be poured out upon all flesh; and undoubtedly refers
-to that time which shall come in the blessed millennium, when the
-enmity shall not only cease between man and man, but even between the
-beasts of the forests and of the fields; and between man and beast, as
-described by Isaiah in the following language:
-
-"The wolf also shall dwell with the lamb, and the leopard shall lie
-down with the kid; and the calf, and the young lion, and the fatling
-together; and a little child shall lead them. And the cow and the
-bear shall feed; their young ones shall lie down together; and the
-lion shall eat straw like the ox. And the suckling child shall play
-on the hole of the asp; and the weaned child shall put his hand on
-the cockatrices' den. They shall not hurt nor destroy in all my holy
-mountain: for the earth shall be full of the knowledge of the Lord, as
-the waters cover the sea."[A]
-
-[Footnote A: Isaiah xi:6-9.]
-
-Compare these conditions so vividly described with what Joel himself
-says of the period when the Spirit of the Lord shall be poured out
-upon all flesh, and it will at once be clear that the two Prophets
-are dealing with the same period, and not only dealing with the same
-period, but that the period itself is certainly far beyond in time the
-days of Peter; in fact, is still in the future; for the sum has not
-yet been turned into blackness; nor the moon into blood; nor have the
-stars withdrawn their shining. It is obvious that the events upon the
-day of Pentecost did not fulfill the terms of this prophecy, except in
-those particulars already pointed out. The mention in this prophecy,
-however, of those special signs which Jesus refers to as immediately
-preceding His own second and glorious coming, clearly demonstrates that
-Joel was speaking of the last days indeed, and not of a circumstance
-that occurred in connection with a period more properly designated
-as the Dispensation of the Meridian of Time. Immediately following
-his prediction of the outpouring of God's Spirit upon all flesh, Joel
-represents the Lord as saying: "And I will show wonders in the heavens
-and in the earth, blood, and fire, and pillars of smoke. The sun shall
-be turned into darkness, and the moon into blood, before the great and
-the terrible day of the Lord come." And later: "The sun and the moon
-shall be darkened, and the stars shall withdraw their shining. The Lord
-also shall roar out of Zion, and utter His voice from Jerusalem; and
-the heavens and the earth shall shake: but the Lord will be the hope of
-His people, and the strength of the children of Israel."
-
-Compare this with the Saviour's description of conditions in the earth
-that will precede His own second coming:
-
-"Immediately after the tribulation of those days shall the sun be
-darkened, and the moon shall not give her light, and the stars shall
-fall from heaven, and the powers of the heavens shall be shaken: and
-then shall appear the sign of the Son of Man in heaven: and then shall
-all the tribes of the earth mourn, and they shall see the Son of Man
-coming in the clouds of heaven with power and great glory. And He shall
-send His angels with a great sound of a trumpet, and they shall gather
-together His elect from the four winds, from one end of heaven to the
-other."[A]
-
-[Footnote A: Matt. xxiv:29-31.]
-
-The same wonders in heaven and earth; the same changes in sun, and
-moon, and stars; the same promises of the gathering of God's people as
-are found in the prophecy of Joel. There can be no question, then, but
-that the prophecy of Joel refers to the same "last days" that Jesus
-here alludes to--the days of the coming of the Son of Man--and not to
-the days of Peter and the other Apostles in the meridian of time.
-
-The sum of the matter then is, that Peter was not living in the "last
-days;" that the prophecy of Joel was not in its entirety fulfilled
-in the outpouring of God's Spirit upon the Apostles on the day of
-Pentecost; that at no time subsequent to the days of the Apostles has
-there existed such conditions in the earth as amount to a complete
-fulfillment of Joel's prophecy; therefore in some time future from the
-days of the Apostles we may look forward to a universal outpouring
-of God's Holy Spirit upon all flesh, resulting in a universal peace
-and wide-spread knowledge of God, brought about, unquestionably,
-by a subsequent dispensation from that in which Peter wrought--the
-Dispensation of the Fullness of Times, in which God promises to "gather
-together in one all things in Christ, both which are in heaven and
-which are on earth; even in Him."[A]
-
-[Footnote A: Eph. i:10.]
-
-
-
-LESSON XXIX.
-
-(Scripture Reading Exercise.)
-
-CONFLICTING THEORIES--(Continued.)
-
-ANALYSIS.
-
-I. Questions Respecting the Meridian Dispensation and the Dispensation
-of the Fullness of Times Considered.
-
-II. Daniel's Prophecy of the Rise of the Kingdom of God in the Last
-Days.
-
-REFERENCES.
-
-The Authorities quoted in the notes are all the references the Editor
-and Compiler has to offer in this Lesson.
-
-NOTES.
-
-_1. Daniel's Prophecy of the Rise of the Kingdom of God in the
-Last Days:_ The second special Scripture to which I have promised
-a separate consideration is the prophecy of Daniel relative to the
-succession of the great earth empires; and the final establishment
-of the Kingdom of God, which in "the last days" shall fill the whole
-earth and remain forever. By an error on the part of Christian writers,
-Daniel's prophecy concerning the Kingdom of God to be set up in "the
-last days" is supposed to have been fulfilled by the founding of "The
-spiritual kingdom of Christ" in the days of Messiah's earthly ministry;
-and therefore the conclusion is drawn that those days were "the last
-days," and the dispensation then ushered in, the final dispensation of
-the Gospel. It is my purpose here to refute that error.
-
-The prophecy in question is familiar, and comes from Daniel's
-interpretation of the king of Babylon's dream of the great image, whose
-"brightness was excellent, whose form' was terrible." The head of the
-image was-of gold; his breast and arms were of silver; the body and
-thighs of brass; the legs of iron; and the feet and the toes part of
-iron and part of clay. The king in his dream also saw a little stone
-cut out of the mountain without hands, that smote the image upon the
-feet of mixed clay and iron, and broke it to pieces--until it became
-like the chaff of the summer thrashing floor, and the wind of heaven
-carried it away, that no place was found for it; but the little stone
-cut from the mountain without hands, which smote the image on the
-feet and ground it to dust, became a great mountain and filled the
-whole earth. This is the dream; and this the prophet's interpretation,
-addressed to the king of Babylon:
-
-"Thou, O king, art a king of kings: for the God of heaven hath given
-thee a kingdom, power, and strength, and glory. And wheresoever the
-children of men dwell, the beasts of the field and the fowls of the
-heaven, hath he given into thine hand, and hath made thee ruler over
-them all. Thou art this head of gold. And after thee shall rise another
-kingdom inferior to thee, and another third kingdom of brass, which
-shall bear rule over all the earth. And the fourth kingdom shall be
-strong as iron: forasmuch as iron breaketh in pieces and subdueth all
-things: and as iron that breaketh all these, shall it break in pieces
-and bruise. And whereas thou sawest the feet and toes, part of potters'
-clay, and part of iron, the kingdom shall be divided; but there shall
-be in it of the strength of iron, forasmuch as thou sawest the iron
-mixed with miry clay. And as the toes of the feet were part of iron,
-and part of clay, so the kingdom shall be partly strong, and partly
-broken. And whereas thou sawest iron mixed with miry clay, they shall
-mingle themselves with the seed of men: but they shall not cleave one
-to another, even as iron is not mixed with clay. And in the days of
-these kings shall the God of heaven set up a kingdom, which shall never
-be destroyed: and the kingdom shall not be left to other people, but
-it shall break in pieces and consume all these kingdoms, and it shall
-stand forever. Forasmuch as thou sawest that the stone was cut out of
-the mountain without hands., and that it brake in pieces the iron, the
-brass, the clay, the silver, and the gold, the great God hath made
-known to the king what shall come to pass hereafter: and the dream is
-certain, and the interpretation thereof sure."[A]
-
-[Footnote A: Dan. ii:37-45.]
-
-As understood by the learned, Daniel's interpretation stands thus:
-
-"(1) The _Golden Head_--The Assyrio-Babylonish monarchy (the 6th
-and 5th century B. C.);
-
-"(2) The _Silver Breast and Arms_--The Medo-Persian empire (from
-538 B. C. to about 330 B. C.);
-
-"(3) The _Brazen Belly and Thighs_--The Greco-Macedonian kingdom,
-especially after Alexander, those of Egypt and Syria (from about 330 B.
-C. to 160 B. C.);
-
-"(4) The _Legs of Iron_, the power of Rome, bestriding the east
-and west, but broken into a number of states, the ten toes, which
-retained some of its warlike strength (the iron), mingled with elements
-of weakness (the soft potters' clay), which rendered the whole imperial
-structure unstable.
-
-"(5) The _Stone_ cut without hands out of the _Living Rock_,
-dashing down the image, becoming a great mountain, and filling all the
-earth--_The Spiritual Kingdom of Christ_."
-
-The last phrase--"The Spiritual Kingdom of Christ"--meaning, of course,
-the "Christian churches" which have existed from the time of Christ,
-and that now exist, and which, taken together, form Christ's spiritual
-kingdom.
-
-On the foregoing exegesis, which is the one commonly accepted by
-orthodox Christians, I make the following several observations:
-
-_First:_ The phrase with reference to the little Stone, "cut out
-of the Living Rock," is one introduced by Dr. Smith, from whose "Old
-Testament History"[A] the above analysis of Daniel's interpretation is
-taken. The language of the Bible is, "cut out of the mountain without
-hands." Why it is changed by the Doctor one may not conjecture, unless
-it is to lay the foundation of an argument not warranted by the text of
-Daniel's interpretation. It is enough here to note that the change in
-phraseology is wholly gratuitous and unwarranted.
-
-[Footnote A: Edition of 1878, page 622.]
-
-_Second:_ The claim that the "little Stone cut from the mountain
-without hands," is the "_Spiritual Kingdom of Christ_"--if by that
-"spiritual kingdom" is meant not a real kingdom, actually existing,
-visible and tangible--is an assumption of the Doctor's. It is not the
-language of the Bible, nor is there any evidence in Scripture for
-believing that "the kingdom," represented by "the stone cut out of
-the mountain without hands," is any less a _material_ kingdom
-than those which preceded it. The differences between this kingdom of
-God and the other kingdoms of the vision are not in the kingdom being
-"spiritual," but in these: (1) That the kingdom which God shall set up
-will never be destroyed; (2) never left to another people; (3) will
-break in pieces and consume all other kingdoms; (4) it shall fill the
-whole earth; (5) and stand forever. We are warranted in the belief,
-however, that it will be a tangible, bona fide government of God on
-earth, consisting of a king; subordinate officers; laws; subjects; and
-the whole earth for its territory--for its dominion. The coming forth
-of such a government, the founding of such a kingdom, is in harmony
-with all the hopes of all the saints, and the predictions of all the
-prophets who have touched upon the subject. It is the actual reign of
-Christ on earth with His Saints, in fulfillment of the hopes held out
-to them in every dispensation of the Gospel. It is to be the burden
-of the song of the redeemed out of every kindred, and tongue, and
-people, and nation, that Christ has made them unto their God kings and
-priests--"and we shall reign on the earth."[A] It is to be the chorus
-in heaven--"the kingdoms of this world are become the kingdoms of our
-Lord, and of His Christ; and He shall reign for ever and ever."[B] And
-the elders in heaven shall say:
-
-[Footnote A: Rev. v:10.]
-
-[Footnote B: Rev. xi:15.]
-
-"We give Thee thanks, O Lord God Almighty, which art, and wast, and
-art to come; because thou hast taken to Thee Thy great power, and hast
-reigned. And the nations were angry, and Thy wrath is come, and the
-time of the dead, that they should be judged, and that Thou shouldst
-give reward unto Thy servants the prophets, and to the saints, and them
-that fear Thy name, small and great; and shouldst destroy them which
-destroy the earth."[A]
-
-[Footnote A: Ibid. xi:17, 18.]
-
-And still again:
-
-"Blessed and holy is he that hath part in the first resurrection: on
-such the second death hath no power, but they shall be priests of God
-and of Christ, and shall reign with Him a thousand years."[A]
-
-[Footnote A: Ibid. xx:6.]
-
-It should be observed respecting the last passage and the one preceding
-it, that "the reign on earth" of the kingdom of God is connected with
-the resurrection of the righteous saints; so that it will be in the
-"last days" indeed--not in the days of the Roman empire. And this
-reign of the saints on earth, this kingdom of God which they shall
-constitute, shall be a reign of righteousness, but a veritable kingdom
-nevertheless.
-
-_Third:_ The orthodox exegesis under consideration omits one
-important matter of fact, viz., that instead of four great dominant
-political powers symbolized in the image which Nebuchadnezzar saw,
-and which Daniel interpreted, there are five, viz.: (1) The Head
-of Gold--Babylonish kingdom; (2) the Chest and Arms of Silver--the
-Medo-Persian monarchy; (3) the Brazen Belly and Thighs--the
-Greco-Macedonian empire; (4) the Legs of Iron--Rome; (5) the _Feet
-and Toes_ mixed of _iron and clay_--the modern kingdoms and
-states of the world.
-
-This failure to recognize the fifth political power represented by the
-feet and toes of Daniel's image leads to serious errors with respect
-to this prophecy. It has led the theologians to assign the setting up
-of God's kingdom spoken of in the prophecy to the wrong period of the
-world's history. They say the kingdom represented by the stone cut
-from the mountain without hands is "the spiritual kingdom of Christ;"
-and that the said kingdom was set up in the days of Messiah's earthly
-ministry in the meridian of time. This, however, cannot be correct;
-for the Church which Jesus established by His personal ministry and
-which, it is granted, is sometimes spoken of as the Kingdom of God,
-was founded in the days of the Roman empire, the fourth world power
-of Daniel's prophecy; and at a time, too, when imperial Rome was at
-the very zenith of her glory and power. Whereas the terms of Daniel's
-prophecy require that the kingdom which God shall establish, and which
-was represented by the stone cut from the mountain without hands, shall
-be set up in the days of the fifth political world power--in the days
-of the kingdoms represented by the pieces of iron and clay in the feet
-and toes of the image. The language of the prophecy on this point is:
-"And whereas thou sawest the feet and toes, part of potters' clay, and
-part of iron, the kingdom (i. e., the political power so represented,
-and that succeeds the fourth power or Roman empire) shall be divided;
-but there shall be in it the strength of the iron, forasmuch as thou
-sawest the iron mixed with miry clay. And as the toes of the feet were
-part of iron, and part of clay, * * * * they (i. e., the kingdoms
-represented by the pieces of iron and clay) shall mingle themselves
-with the seed of men: but they shall not cleave one to another, even as
-iron is not mixed with clay. And in the days of _these kings_ (not
-in the days of the Roman empire)--_in the days of these kings_
-shall the God of heaven set up a kingdom, which shall never be
-destroyed."
-
-_Fourth:_ One of the peculiarities of the kingdom of God of
-Daniel's prophecy is, that when it is established among men it will
-not only never be destroyed, but "_the kingdom shall not be left to
-other people_." By which saying we can only conclude that when the
-kingdom of God shall be set up by the Lord in the last days, it will
-not be taken from the people to whom it shall come, and be given to,
-or left, to another people. But how stands it with the institution
-which arose from the preaching of the Gospel in the days of Messiah's
-earthly ministry, the church, sometimes called the kingdom of God,
-and the kingdom of heaven? Was it not "left to other people?" Messiah
-Himself said of the Jews, "Therefore say I unto you, _the kingdom
-of God shall be taken from you and given to a nation bringing forth
-the fruits thereof_."[A] This passage comes, too, as a conclusion
-to the parable of the householder who let both his house and his
-vineyard to unworthy husbandmen, who successively beat, stoned, and
-slew the servants, and even the son and heir whom the master sent to
-collect his portion of the fruit of the vineyard. "When the Lord of
-the vineyard cometh, what will he do unto those husbandmen?" asked
-Jesus of His hearers. "He will miserably destroy these wicked men,"
-they replied, "and will let out his vineyard to other husbandmen, which
-shall render him the fruits in their season." They had pronounced
-judgment upon themselves. The parable presented the case of the Jews
-to whom Jesus was speaking, exactly, and Jesus quickly made the
-application of the judgment--"Therefore say I unto you, The kingdom of
-God shall be taken from you, and given unto a nation bringing forth
-the fruits thereof." There can be no mistaking the meaning of the
-parable or its application; and some years later we have Paul saying
-to the contradicting and blaspheming Jews of Antioch in Pisidia: "It
-was necessary that the word of God should first have been spoken to
-you; but seeing ye put it from you, and judge yourself unworthy of
-everlasting life, lo, we turn to the Gentiles. _For so hath the Lord
-commanded us_."[B] And so it came to pass that as Israel in those
-days rejected the Gospel of the kingdom which was first offered to
-them, so God also rejected them; and they have stood rejected to this
-day; smitten and trodden under foot of the Gentile races, a scoff, a
-hiss, and a byword in every land that they have inhabited; while the
-kingdom of God first offered to them was left to other people, to the
-Gentiles, who, for a season, brought forth the fruits thereof. But the
-fact that the kingdom then preached to the Jews was taken from them and
-given to another people, is proof positive that it was not the kingdom
-which was to fulfill the terms of Daniel's great prophecy.
-
-[Footnote A: Matt. xxi:43.]
-
-[Footnote B: Acts xiii:46, 47.]
-
-_Fifth:_ Another characteristic of the kingdom of God of Daniel's
-prophecy is, that it will never be destroyed, but will break in pieces
-and consume all other kingdoms, and stand for ever. This is not true of
-that institution brought into existence by the preaching of Messiah and
-the Apostles, sometimes called the kingdom of God, but more properly
-the Church of Christ. Saddening as the thought may seem, the Church
-founded by the labors of Jesus and His Apostles was destroyed from
-the earth; the Gospel was perverted; its ordinances were changed; its
-laws were transgressed; its covenant was, on the part of man, broken;
-and the world was left to flounder in the darkness of a long period of
-apostasy from God. For the reason, then, that the institution founded
-by the preaching of the Apostles was destroyed in the earth, as well
-as for the other reasons considered, the conclusion is forced upon the
-mind that the Church founded by Jesus and the Apostles was not the
-fulfillment of Daniel's great prophecy respecting the kingdom which God
-promised to set up in the last days: and hence we may look for another
-dispensation beyond the times of the Apostles, which will culminate in
-subduing the kingdoms of this world and making them the kingdoms of our
-God and His Christ, followed by that reign of righteousness and peace
-of which all the prophets have spoken.
-
-
-
-LESSON XXX.
-
-(Scripture Reading Exercise.)
-
-THE GREATNESS AND INFLUENCE OF THE MERIDIAN DISPENSATION.
-
-(A Discourse.)
-
-NOTES.
-
-_1. Suggestion to the Teacher:_ See foot note in Lesson XXII, Note
-1.
-
-_2. Suggestion to the Speakers:_ Here is a great theme, and one
-little dwelt upon in the Church, because the ministry and members have
-been absorbed in the later dispensation with which they are immediately
-connected. It affords excellent opportunity for truth-grouping, and
-infinite variety in treatment. (See notes in Lesson XVI and XXII). Many
-features of this great dispensation are untouched by the foregoing
-lessons, because of an enforced brevity necessary from our plan of
-treatment. The speaker, as far as possible, should develop these
-omitted features, that more knowledge may be imparted to the classes
-than that given in the lessons. No speaker should be content merely to
-repeat the subject matter of the lessons when there is so much left
-untouched outside of them. The lesson affords a scope for large and
-deep thinking; for wide research and masterful expression. Do your very
-best upon the subject; it will be worthy of all the effort you bring to
-bear upon it.
-
-_3. Of Completing a Plan for a Discourse:_ The student should
-review what is said on the importance of a plan for a discourse in
-Lesson XXII. On the work of finishing a plan, Mr. Pittinger remarks:
-"When we have accumulated our materials, stricken out all that is
-unfitted or superfluous, and determined the general character of our
-discourse, the remainder of the work of finishing the plan must be left
-to individual taste and judgment. No rules can be given that will meet
-every case. We might direct to put first those statements or arguments
-which are most easily comprehended, and those which are necessary for
-understanding other portions of the discourse, and also whatever is
-least likely to be disputed. Something strong and impressive should
-be held well in reserve. It will not be according to the principles
-of that highest art which is the best mirror of nature if we exhaust
-interest in the opening and then close tamely. Beyond these obvious
-considerations little help can be given to the speaker in this part
-of his work. He must form his own ideal and then work up to it. We
-do not advise any one to borrow other men's outlines for the purpose
-of filling them up and then speaking from them as if the work was
-original. [That would be execrable!] This is a most profitless kind
-of plagiarism. Such sketches may be useful to the very young speaker,
-merely as indications of the kind of excellence in plans or sketches
-at which he should aim. And when he hears good discourses he may look
-beneath the burning words and criticise the merits of the framework
-upon which they rest. This may render him less satisfied with his
-own plans, but such dissatisfaction ever affords the best hope for
-future success. The true mode of improving your plans is to bestow a
-great deal of time and thought upon them, and to make no disposition
-of any part for which you cannot give a satisfactory reason. This
-direction relates only to the beginner. In time the formation of plans
-will become so natural that any variation from the most effective
-arrangement will be felt as keenly as a discord in music is felt by
-a master in that art. From such carefully constructed plans, firm,
-coherent, and logical discourses will result." (Extempore Speech,
-Pittinger, pp. 170, 171.)
-
-_Essential Elements of a Plan:_ "There are certain general
-characteristics that each plan should possess. It must fully indicate
-the nature of the proposed discourse and mark out each of its
-successive steps with accuracy. Any want of definiteness in the outline
-is a fatal defect. You must feel that you can rely absolutely on it
-for guidance to the end of your discourse, or be always in danger of
-embarassment and confusion. Each clause should express a distinct idea,
-and but one. This should be repeated in no other part of the discourse;
-otherwise we fall into wearisome repetitions, the great vice, as it is
-often claimed, of extempore speakers. A brief plan is better, other
-things being equal, than a long one. Often a single word will recall
-an idea as perfectly as many sentences, and it will burden the memory
-less. We do not expect the draft of a house to equal the house in size,
-but only to preserve a proportionate relation to it throughout. The
-plan cannot supply the thought, but, indicating what is in the mind,
-it shows how to bring it forth in regular succession. It is a pathway
-leading to a definite end, and, like all pathways, its crowning merits
-are directness and smoothness. Without these qualities it will perplex
-and hinder rather than aid. Each word in the plan should suggest an
-idea, and be so firmly bound to that idea that the two cannot become
-separated in any exigency of speech. You will find it sorely perplexing
-if, in the heat of discourse, some important note should lose the
-thought for which it previously stood and become an empty word. But
-with clear conceptions condensed into fitting words, this cannot easily
-happen. A familiar idea can be expressed very briefly, while a strange
-or new conception may require more expansion. But all thoughts advanced
-by the speaker ought to be familiar to himself as the result of long
-meditation and thorough mastery, no matter how strange or startling
-they are to his hearers. Most skeletons may be brought within the
-compass of a hundred words, and every part be clearly indicated to the
-mind that conceived it, though perhaps not to any other." (Extempore
-Speech, Pittinger, pp. 171-2-3.)
-
-  *  *  *  *  *  *
-
-_Clearness in Speech:_ We turn again to the consideration of the
-quality of clearness in speech. In Lesson XXII the fault of ambiguity
-was dealt with to some extent, and here consideration of the same fault
-is renewed.
-
-_"Ambiguity from the Use of Too Many Pronouns:_ Ambiguity may be
-produced by a too free use of pronouns. A student who wishes to tell
-how Dr. Livesey, of Treasure Island fame, threatened the pirate, Billy
-Bones, writes:
-
-"The Doctor told him he was a dirty old scamp, and that he was a doctor
-and a magistrate, so that if he ever caught him doing anything like
-that again, he would run him out of the district."
-
-It lakes time to discover to which man the various pronouns refer. To
-remove the obscurity we shall have to make part of the passage a direct
-quotation:
-
-Dr. Livesey told Bones that he was a dirty scamp, and warned him if
-he did anything like that again, he would be run out of the district.
-"For," said the Doctor, "I am not only a physician, but a magistrate,
-too."
-
-Often when the report of a speech in the third person is ambiguous,
-we must resort to this device of direct quotation. Usually, however,
-the question is merely one of finding nouns to take the place of
-pronouns. By decreasing the number of pronouns, the confused sentence,
-"Walters and Foster didn't agree with them, but thought as we did, and
-so they were forced to give up their intention," becomes the clear
-one, "Walters and Foster didn't agree with their old-time adversaries,
-but agreed with us, and so the latter were forced to give up their
-intention." In getting rid of ambiguous pronouns it may be necessary to
-repeat a word. When clearness demands it, the best writers are never
-afraid to use a word twice. The repetition may, by serving as a sort of
-echo of the previous thought, even increase the coherence. So Mr. Bryce
-writes:
-
-"Yet, after all, it (the influence of the Speaker of the House of
-Representatives) is power, power which in the hands of a capable and
-ambitious man becomes so far-reaching that it is no exaggeration to
-call him the second, if not the first political figure in the United
-States."--(Bryce: American Commonwealth.)
-
-This device of repetition is used in transforming the incoherent
-sentence below into a coherent one.
-
-_Incoherent:_ This policy is not the best one; it is false, and we
-know it, and shun it accordingly, even if it is not to our interest.
-
-_Coherent:_ This policy is not the best policy; it is false, we
-know it to be false, and though shunning it is not to our interest,
-shun it we do. (Composition and Rhetoric for Schools. Herrick and
-Damon, p. 304-5.)
-
-
-
-PART V.
-
-The Apostatic[A] Period.
-
-LESSON XXXI.
-
-(Scripture Reading Exercise.)
-
-ELEMENTS OF APOSTACY IN THE CHURCH.
-
-ANALYSIS.
-
-I. Characters of the Early Christians.
-
-II. Controversy and dissentions among the Apostles and Elders.
-
-III. Schisms--Defections--and Church wide Demoralization among the
-Saints.
-
-REFERENCES.
-
-The Student will find a Treatise upon the subject of Apostasy in the
-Writer's "Outlines of Ecclesiastical History" as also in his "New
-Witness for God," Vol. I, as well as in the notes that follow.
-
-[Footnote A: "Apostatic: Pertaining to an apostate or
-apostasy."--Dictionary.]
-
-NOTES.
-
-_The Subject Proposed:_ It now becomes m. melancholy task to trace
-through the early Christian centuries the decline of the Christian
-religion. By this phrase I mean that a really unchristian religion was
-gradually substituted for the beautiful religion of Jesus Christ; that
-a universal apostasy from the Christian doctrine and the Christian
-Church took place. So tracing the decline of Christianity, I shall
-establish the truth of the first great message with which the modern
-prophet, Joseph Smith, came to the world; and shall also prove the
-fact that a necessity existed for the establishment of such a work as
-he claims, under God, to have founded, and which will bring us to the
-culmination of the ages--to the completion of all the dispensations of
-the gospel in the Dispensation of the Fullness of Times, in which will
-be "gathered together in one all things in Christ, both which are in
-heaven and earth, even in him." (Eph. i:10.)
-
-_Character of the Early Christians:_ First of all, it should be
-remarked that the early Christians were not so far removed from the
-possession of the common weaknesses of humanity as to preclude the
-possibility of apostatizing from the Christian religion. Owing to
-our being so far removed from them in time, by which many of their
-defects are obscured, and the exaggerated celebration of their virtues,
-extravagant ideas of the sanctity of their lives and the holiness of
-their natures has very generally obtained; whereas a little inquiry
-into the character of the early saints will prove that they were very
-human, and men of like passions with ourselves.
-
-_Ambitious Controversies of the Apostles:_ The mother of Zebedee's
-children exhibited a rather ambitious spirit, and the two brethren
-themselves gave much offense to their fellow apostles by aspiring to
-sit the one on the right hand of Jesus and the other on His left when
-He should come into His Kingdom.[A] Even Peter, the chief Apostle,
-exhibited his full share of human weakness when he thrice denied
-his Lord in the presence of his enemies, through fear, and even
-confirmed that denial by cursing and swearing.[B] It was rather a
-heated controversy, too, that arose in the early Christian Church as
-to whether those who accepted the Christian faith were still bound to
-the observances of the law of Moses, and more especially to the rite
-of circumcision. Although there seems to have been an amicable and
-authoritative settlement of that question by the decision of what some
-learned writers have called the first general council of the Church,
-held by the Apostles and Elders at Jerusalem,[C] yet the old difficulty
-broke out again and again, not only between the Jewish saints and the
-Gentile converts, but even among the Apostles themselves, leading to
-serious accusations one against another, the straining of friendship
-between fellow-workmen in the ministry, through criminations and
-recriminations.
-
-[Footnote A: Matt. xx:20-24.]
-
-[Footnote B: Matt. xxvi:69-75.]
-
-[Footnote C: Acts xv.]
-
-After the settlement of this very question of circumcision by the
-council at Jerusalem, Peter went down to Antioch and at first mingled
-unreservedly with both Jew and Gentile converts without distinction,
-accepting both Jew and Gentile in perfect fellowship, departing
-entirely from the restraints placed on a Jew by the law of Moses, which
-rendered it unlawful for one who was a Jew to have such unrestricted
-fellowship with the Gentiles. But when certain ones came down from
-James, who resided in Jerusalem, then Peter, fearful of offending
-"them which were of the circumcision," suddenly withdrew his social
-fellowship from the Gentile converts. Other Jewish brethren did the
-same; Barnabas, the friend of Paul, being among the number. Whereupon
-Paul, as he himself testified, withstood Peter to the face, directly
-charging him before all the brethren with dissimulation, saying: "If
-thou being a Jew livest after the manner of Gentiles and not as do the
-Jews, why compellest thou the Gentiles to live as do the Jews?"[A] Yet
-this same Paul, notwithstanding his loyalty to the Gentile converts on
-that occasion, his zeal for the decision which had been rendered by the
-council of the Church at Jerusalem, and notwithstanding his usually
-strong moral courage, subsequently showed by his conduct that he, too,
-was not beyond the weakness of "becoming all things to all men;" for
-a short time after the incident with Peter at Antioch, when in the
-province of Galatia, and he desired Timothy to be his companion in the
-ministry, Paul took him and circumcised him, because it was well known
-that while his mother was a Jewess, his father was a Greek, and all
-this for fear of the Jews.[B]
-
-[Footnote A: Galatians ii.]
-
-[Footnote B: Acts xvi:1-4.]
-
-This question continued to be a cause of contention even after this
-sharp disputation at Antioch; for though the decision of the council
-at Jerusalem was against the contention of the Judaizing party, yet
-they continued to agitate the question whenever opportunity presented
-itself, and seemed especially to follow close upon the footsteps of
-Paul in his missionary journeys; and in Galatia, at least, succeeded
-in turning the saints of that province from the grace of Christ unto
-another gospel, perverting the Gospel of Christ.[A] This question
-continued to agitate the Church throughout the Apostolic Age, and
-was finally settled through overwhelming numbers of Gentiles being
-converted, and taking possession of the Church, rather than through any
-profound respect for the decision of the council at Jerusalem.
-
-[Footnote A: Gal. i:6, 7.]
-
-The withdrawal of John Mark from the ministry while accompanying
-Paul and Barnabas on their first mission in Asia Minor, and which
-withdrawal grew out of a faltering of his zeal or a misunderstanding
-with his companions, will be readily called to mind.[A] Subsequently,
-when Paul proposed to Barnabas that they go again and visit the
-brethren in every city where they had preached while on their first
-mission, a sharp contention arose between them about this same John
-Mark. Barnabas desired to take him again into the ministry, but Paul
-seriously objected; and so pronounced was the quarrel between them that
-these two friends and fellow yokemen in the ministry parted company,
-no more to be united. It is just possible, also, that in addition to
-this misunderstanding about John Mark, the severe reproof which Paul
-administered to Barnabas in the affair of dissimulation at Antioch had
-somewhat strained their friendship.
-
-[Footnote A: Acts xiii:13.]
-
-_Schisms Among the Early Christians:_ Turning from these
-misunderstandings and criminations among the leading officers of the
-Church, let us inquire how it stood with the members. The Epistle
-of Paul to the church at Corinth discloses the fact that there were
-serious schisms among them; some boasting that they were of Paul,
-others that they were of Apollos, others of Cephas, and still others
-of Christ; which led Paul to ask sharply, "Is Christ divided? Was Paul
-crucified for you?"[A] There were endless strifes as well as divisions
-among them, which caused Paul to denounce them as carnally minded.[B]
-Among them also was such fornication as was not named among the
-Gentiles, "that one should have his father's wife!" And this shameful
-sin had not humbled the church at Corinth, for Paul denounced them for
-being puffed up in the presence of such a crime, rather than having
-mourned over it.[C] They were in the habit of going to law one with
-another, and that before the world, in violation of the teachings of
-Jesus Christ.[D] They desecrated the ordinances of the Lord's Supper
-by their drunkenness, for which they were sharply reproved by the
-Apostle.[E] They ate and drank unworthily, "not discerning the Lord's
-body; for which cause many were sickly among them, and many slept"
-(that is, died). There were heresies also among them,[F] some denying
-the resurrection of the dead, while others possessed not the knowledge
-of God, which the Apostle declared was their shame.[G] It is true,
-this sharp letter of reproof made the Corinthian saints sorry, and
-sorry, too, after a godly fashion, in that it brought them to a partial
-repentance; but even in the second epistle, from which we learn of
-their partial repentance, the Apostle could still charge that there
-were many in the Church who had not repented of the uncleanness and
-fornication and lasciviousness which they had committed.[H] From this
-second letter, also, we learn that there were many in the church at
-large who corrupted the word of God;[I] that there were those, even in
-the ministry, who were "false prophets, deceitful workers, transforming
-themselves into the apostles of Christ."[J]
-
-[Footnote A: I Cor. i:12, 13.]
-
-[Footnote B: I Cor. iii:3, 4.]
-
-[Footnote C: I Cor. v:1-3.]
-
-[Footnote D: I Cor. vi:1-20; and Matt, xviii:15, 17.]
-
-[Footnote E: I Cor. xi:2-22 and 29, 30.]
-
-[Footnote F: I Cor. xi:19.]
-
-[Footnote G: I Cor. xv:12-34.]
-
-[Footnote H: II Cor. xi. 21.]
-
-[Footnote I: II Cor. ii:17.]
-
-[Footnote J: II Cor. xi:12-14.]
-
-Of the churches throughout the province of Galatia it is scarcely
-necessary to say more than we have already said concerning the invasion
-of that province by Judaizing Christian ministers, who were turning
-away the saints from the grace of Christ back to the beggarly elements
-of the law of carnal commandments; a circumstance which led Paul to
-exclaim: "I marvel that ye are so soon removed from him that had
-called you unto the grace of Christ, unto another gospel; which is not
-another; but there be some that trouble you, and would pervert the
-Gospel of Christ."[A]
-
-[Footnote A: Gal. i:6, 7.]
-
-That there were two distinct parties in the Church at this time,
-between whom bitter contentions arose, is further evidenced by the
-letter of Paul to the Philippians. Some preached Christ even of
-envy and strife, and some of good will. "The one preach Christ of
-contention, not sincerely," says Paul, "supposing to add affliction to
-my bonds; but the other of love, knowing that I am set for the defense
-of the Gospel."[A] "Beware of dogs," said he again to the same people;
-"beware of evil workers; beware of the concision."[B] "Brethren, be
-followers of me," he admonishes them, "and mark them which walk so
-as ye have us for an example, for many walk of whom I have told you
-often, and now tell you even weeping, that they are the enemies of the
-cross of Christ: whose end is destruction, whose God is their belly,
-and whose glory is their shame, who mind earthly things."[C] To the
-Colossians, Paul found it necessary to say: "Beware lest any man spoil
-you through philosophy and vain deceit, after the traditions of men,
-after the rudiments of the world, and not after Christ. * * * * Let no
-man beguile you of your reward in a voluntary humility and worshiping
-of angels, intruding into those things which he hath not seen, vainly
-puffed up by his fleshly mind."[D]
-
-[Footnote A: Phil. i:15, 16.]
-
-[Footnote B: Phil. iii:2.]
-
-[Footnote C: Phil. iii:17, 19.]
-
-[Footnote D: Col. ii:8, 18.]
-
-Defections Among Paul's Converts: But it is in Paul's pastoral letters
-that we get a deeper insight into corruptions threatening the early
-church, and even beginning to lay the foundation for that subsequent
-apostasy which overwhelmed it. The Apostle sent Timothy to the saints
-at Ephesus to represent him, that he might charge some to teach no
-other doctrines than those which he had delivered to them: "Neither
-give heed to fables and endless genealogies, which minister questions
-rather than godly edifying which is in faith," for some had turned
-aside from the commandment of charity, out of a pure heart, and a good
-conscience, and faith unfeigned, unto "vile jangling, desiring to be
-teachers of the law, understanding neither what they say nor whereof
-they affirm."[A] Others concerning faith had made shipwreck, of whom
-were Hymenaeus and Alexander, whom Paul had delivered unto Satan that
-they might learn not to blaspheme.[B] Others had "erred concerning the
-faith" and had "given heed to vain babblings, and opposition of science
-falsely so called."[C] In his second letter to Timothy, Paul informs
-him that all the saints in Asia had turned away from him, of whom were
-Phygellus and Hermogenes.[D] He admonishes Timothy again to shun
-"profane and vain babblings," "for," said he, "they will increase unto
-more ungodliness, and their word will eat as doth a canker; of whom is
-Hymenaeus and Philetus, who, concerning the truth, have erred, saying
-that the resurrection is passed already, and overthrow the faith of
-some."[E] Demos, once a fellow-laborer with Paul, had forsaken him,
-"having loved this present world;"[F] and at Paul's first answer, that
-is, when arraigned before the court at Rome, no man stood with him,
-but all men forsook him; he prays that God will not lay this to their
-charge.[G]
-
-[Footnote A: I Tim. i:3-7.]
-
-[Footnote B: I Tim. i:19, 20.]
-
-[Footnote C: I Tim. vi:20, 21.]
-
-[Footnote D: II Tim. i:15.]
-
-[Footnote E: II Tim. ii:16, 18.]
-
-[Footnote F: II Tim. iv:10.]
-
-[Footnote G: II Tim. iv:16.]
-
-Paul admonished Titus to hold fast to the faith, for there were
-many unruly and vain talkers and deceivers, especially those of the
-circumcision; who subverted whole houses, teaching things which they
-ought not, for filthy lucre's sake; and were giving heed to Jewish
-fables and commandments of men and turning from the truth.[A]
-
-[Footnote A: Titus i:9-14.]
-
-_The Demoralization of Christians Widespread:_ Peter also had
-something to say with reference to the danger of heresies and false
-teachers which menaced the Church. He declared that there would be
-false teachers among the saints, "who privily would bring in damnable
-heresies, even denying the Lord that bought them, and bring upon
-themselves swift destruction." "And many," said he, "shall follow their
-pernicious ways; by reason of whom the truth shall be evil spoken of.
-And through covetousness shall they with feigned words make merchandise
-of you; whose judgment now for a long time lingereth not, and their
-damnation slumbereth not. For if God spared not the angels that
-sinned, but cast them down to hell and delivered them unto chains of
-darkness to be reserved unto judgment"--he argued that the Lord would
-not spare these corrupters of the Gospel of Christ, who, like the dog,
-had turned again to his own vomit, and the sow who was washed to her
-wallowing in the mire.[A] He charged also that some were wresting the
-epistles of Paul, as they were some of the "other scriptures," unto
-their own destruction.[B]
-
-[Footnote A: II Peter ii.]
-
-[Footnote B: Ibid. iii; 16.]
-
-John, the disciple whom Jesus loved, also bears testimony to the
-existence of anti-Christs, false prophets, and the depravity of many in
-the early Church. "It is the last time," said he, "and as ye have heard
-that anti-Christ shall come, even now there are many anti-Christs,
-whereby we know that it is the last time;" * * * * * * "They went out
-from us * * * * * * that they might be manifest that they were not all of
-us."[A] "Try the spirits," said he, in the same epistle, "whether
-they are of God; because many false prophets are gone out into the
-world."[B] Again; "Many deceivers are entered into the world, who
-confess not that Jesus Christ is come in the flesh. This is a deceiver,
-an anti-Christ."[C]
-
-[Footnote A: I John ii:18, 19.]
-
-[Footnote B: I John iv:1.]
-
-[Footnote C: II John vii:5.]
-
-Jude also is a witness against this class of deceivers. He admonished
-the saints to "contend earnestly for the faith which was once delivered
-unto the saints;" "for," said he, "there are certain men crept in
-unawares, * * * * ungodly men, turning the grace of our God into
-lasciviousness and denying the only Lord God, and our Lord Jesus
-Christ."[A] The rest of the epistle he devotes to a description of
-their wickedness, comparing it with the conduct of Satan, and the
-vileness of the inhabitants of Sodom and Gomorrah.
-
-[Footnote A: Jude 3, 4.]
-
-_Object of the Review:_ I have not given this review of the
-condition of the Church of Christ in the Apostolic Age with the view of
-establishing the idea that the Church at that time was in a complete
-state of apostasy; nor have I dwelt upon the weaknesses and sins of
-the early saints for the purpose of holding them up for contempt. My
-only purpose has been to dispel, first of all, the extravagant ideas
-that obtain in many minds concerning the absolute sanctity of the early
-Christians; and secondly, and mainly, to show that there were elements
-and tendencies existing in the early Church, even in the days of the
-Apostles, that would, when unrestrained by Apostolic authority and
-power, lead to its entire overthrow.
-
-We have no good reason to believe that there occurred any change
-for the better in the affairs of the Church after the demise of the
-Apostles; no reason to believe that there were fewer heresies or
-fewer false teachers, or false prophets to lead away the people with
-their vain philosophies, their foolish babblings, and opposition of
-science falsely so called On the contrary, one is forced to believe the
-prediction of Paul, viz., that evil men and seducers would wax worse
-and worse, deceiving and being deceived;[A] for who, after the Apostles
-were fallen asleep, would stand up and correct the heresies that were
-brought into the Church, rebuke the schismatics, the false teachers and
-false prophets that arose to draw away disciples after them? If false
-teachers insinuated themselves into the Church, brought in damnable
-heresies by reason of which the way of truth was evil spoken of,
-and the pure religion of Jesus Christ corrupted even while inspired
-Apostles were still in the Church, it is not unreasonable to conclude
-that all these evils would increase and revel unchecked after the death
-of the Apostles.
-
-[Footnote A: II Tim. iii, 13.]
-
-
-
-LESSON XXXII.
-
-(Scripture Reading Exercise.)
-
-PROGRESS OF THE APOSTACY.
-
-ANALYSIS.
-
-I. The Existence of False Teachers in the Church.
-
-II. Promulgation of False Doctrines.
-
-REFERENCES.
-
-The Works cited in the Last Lesson and the authorities cited in the
-notes.
-
-NOTES.
-
-_The Rise of False Teachers:_ I cannot, of course, here enter
-into even a brief history of false teachers in the early Christian
-centuries. That of itself would be matter for a volume. I shall
-therefore content myself with making quotations from reliable
-authorities that will directly establish the fact of the rapid increase
-in the number of false teachers, and the pernicious effect of their
-doctrines upon the Christian religion.
-
-_Position of the Roman Catholic and Protestant Churches,
-Respectively, on the Question of Early Christian Apostasy:_
-It should be said before making these quotations, however, that
-Protestant writers are interested in maintaining that the Christian
-religion was perpetuated, even through the ages of apostasy, and
-given back to mankind by the agency of the so-called "Reformation"
-of the' sixteenth century. Hence in their writings, when stating the
-corruptions of the early Church, they are especially guarded lest
-too strong a statement would lead to the belief that the Christian
-religion had been utterly subverted. Indeed, it is well known that
-Milner wrote his Church History--which should be regarded not so much
-as the history of the Church as the history of piety--to counteract
-the influence of Mosheim's "Institutes of Ecclesiastical History,"
-which work Milner considered too frank in its statements of perversions
-and abuses of religion. The Protestant writers must need set forth
-the theory that the Christian religion survived all the abuses and
-corruptions of it through ages of apostasy, else they would have no
-logical ground for the sixteenth century "Reformation" to stand upon.
-They seem not oblivious to the fact, though never mentioning it, that
-if the Christian religion was displaced by a paganized religion--a
-false religion--as is fully predicted, as we shall see later, in
-the New Testament prophecies, and of which the works of Protestant
-writers go far toward proving--then the only possible way in which the
-true Christian religion and the Church of Christ could be restored
-would be by a reopening of the heavens and the giving forth of a
-new dispensation of the Gospel, together with a renewal of divine
-authority to preach it, and administer its ordinances of salvation.
-Catholics hold that there has been no great apostasy in the Church.
-Their theory is that there has been a constant, unbroken perpetuation
-of the Christian Church from the days of the Messiah and His Apostles
-until now; and that the Roman Catholic Church is that very Church so
-perpetuated through the ages. Catholic writers admit that there have
-been very corrupt periods in the Church, and many wicked prelates, and
-some vile popes; yet they hold that the Church has persisted, that the
-Christian religion has been preserved in the earth.
-
-_Declension of Excellence in Early Christian Writers:_ With
-these remarks on the position of the Protestant and Catholic churches
-respecting their attitude on the subject of the perpetuation of the
-Christian religion, I proceed with the quotations promised; and, first,
-a passage from Neander's History of the Christian Religion and Church,
-on the very great difference between the writings of the Apostles and
-the writings of the so-called Apostolic Fathers; and the suddenness of
-that transition, to the disparagement of the productions of the Fathers:
-
-"A phenomenon, singular in its kind, is the striking difference
-between the writings of the Apostles and the writings of the Apostolic
-Fathers, who were so nearly their contemporaries. In other cases,
-transitions are wont to be gradual; but in this instance we observe a
-sudden change. There are here no gentle gradations, but all at once an
-abrupt transition from one style of language to another; a phenomenon
-which should lead us to acknowledge the fact of a special agency of
-the Divine Spirit in the souls of the Apostles. After the time of the
-first extraordinary operations of the Holy Ghost followed the period
-of the free development of human nature in Christianity; and here, as
-in all other cases, the beginning must be small and feeble before the
-effects of Christianity could penetrate more widely, and bring fully
-under their influence the great powers of the human mind. It was to be
-shown, first, what the divine power could effect by the foolishness
-of preaching. The writings of the so-called Apostolic Fathers have
-unhappily, for the most part, come down to us in a condition very
-little worthy of confidence, partly because under the name of these
-men, so highly venerated in the Church, writings were early forged for
-the purpose of giving authority to particular opinions or principles;
-and partly because their own writings which were extant became
-interpolated in subservience to a Jewish hierarchical interest which
-aimed to crush the free spirit of the Gospel."[A]
-
-[Footnote A: Vol. i, pp. 656, 657.]
-
-There is no authority of Scripture for the supposition made here by
-Dr. Neander that the extraordinary operations of the Holy Ghost were
-to be confined to the Apostles; the whole tenor of Scripture authority
-is to the contrary. It is the theory of the Gospel itself that all
-who receive it, and particularly its ministers, shall have the divine
-Spirit as a special agency working in their souls, through all time,
-and there is no warrant for the belief that its operations were to be
-confined to those who first received it and became its first ministers.
-Therefore, this sudden transition in the matter of excellence and
-truthworthiness between the writings of the Apostles and the writings
-of the Apostolic Fathers indicates not only a deterioration in the
-character of the teachers in the Church and what is taught, but more
-specially indicates the progress of the "mystery of iniquity" which was
-at work subverting the Christian religion and destroying the Church of
-Christ.
-
-On the question of forged books and writings mentioned in the passage
-from Neander, Dr. Nathaniel Lardner refers to a dissertation written
-by Dr. Mosheim, which shows the reasons and causes for the many forged
-writings produced in the first and second centuries, and then adds:
-"All own that Christians of all sorts were guilty of this fraud.
-Indeed, we may say it was one great fault of the times; for truth needs
-no such defenses, and would blush at the sight of them."[A]
-
-[Footnote A: Lardner's Works, vol. viii. p. 330.]
-
-Eusebius, quoting Hegesippus on the subject of false teachers and
-referring to the condition of the Church about the close of the first
-century, says:
-
-"The Church continued until then (close of the first century) as a
-pure and uncorrupted virgin, whilst if there were any at all at that
-attempted to pervert the sound doctrine of the saving Gospel, they were
-yet skulking in dark retreats; but when the sacred choir of Apostles
-became extinct, and the generation of those who had been privileged to
-hear their inspired wisdom had passed away, then also the combinations
-of impious errors arose by the fraud and delusions of false teachers.
-These also, as there were none of the Apostles left, henceforth
-attempted without shame to preach their false doctrine against the
-Gospel of truth."[A]
-
-[Footnote A: Eus. Ec. Hist., bk. iii. ch. 32.]
-
-Dr. Mosheim has the following on the same subject:
-
-"Not long after the Savior's ascension, various histories of His life
-and doctrines, full of impositions and fables, were composed by persons
-of no bad intentions, perhaps, but who were superstitious, simple and
-piously fraudulent; and afterwards various other spurious writings were
-palmed upon the world, falsely inscribed with the names of the holy
-Apostles."[A]
-
-[Footnote A: Institutes, bk. i, cent. 1, part ii, ch. ii.]
-
-This condition of things with reference to the writers in the centuries
-under consideration, naturally leads one to the reflection that if
-there was so much of fraud, and so many forged writings, what must
-have been the state of the Church at this time with reference to oral
-teaching? We are justified in believing, I think, that bad as was the
-state of things with reference to the writings of these early teachers
-of the Church, the discourses of such as preached may be depended
-upon as being much worse. In this view of the case, one can readily
-understand that the "authority of antiquity" so generally urged as a
-reason for accepting the testimonies of the Fathers, that "handmaid to
-Scripture," as "antiquity" is sometimes called, the whole body of it,
-written and oral, may indeed "be regarded," as Dr. Jortin remarks, "as
-Briarean, for she has a hundred hands, and these hands often clash and
-beat one another."[A]
-
-[Footnote A: Jortin's Remarks on Ecclesiastical History, vol. i. p.
-248.]
-
-Moreover, it often happens that those who are condemned by some of
-these Fathers as heretics were not only censured for their heresies,
-but sometimes for the truths which they held. For example: Papias,
-a Bishop and Christian Father in the second century, is condemned
-by Eusebius for saying that he received from Apostolic men--meaning
-thereby men who were associated with the Apostles--the fact that there
-would be a corporeal reign of Christ on earth with the saints, after
-the resurrection, which would continue through a thousand years.[A]
-
-[Footnote A: Eusebius, bk. iii, ch. 39.]
-
-Prodicus is censured by Clement of Alexandria for holding that men are
-of nature the children of Deity.[A]
-
-[Footnote A: Lardner Works, vol. viii, p. 418.]
-
-_Controversy Over Baptism for the Dead:_ Marcion, besides being
-condemned for his many errors, is also censured by Irenaeus for
-believing in salvation for the dead, concerning which, it must be
-acknowledged, Marcion did bold peculiar views; but that is no reason
-why the general principle should be condemned.[A] He taught that Jesus
-Christ went to Hades and preached there, and brought hence all that
-believed on him. "The ancients," continues Irenaeus, as quoted by
-Lardner, "being of opinion that eternal life is not to be obtained but
-through faith in Jesus Christ, and that God is too merciful to let men
-perish for not hearing the Gospel, supposed that the Lord preached
-also to the dead, that they might have the same advantage with the
-living." He further adds, "In the language of Marcion and the fathers,
-hell does not necessarily mean the place of the damned; in that place
-is Tartarus, the place of torment, and Paradise, or the bosom of
-Abraham, a place of rest and refreshment. In that part of Hades, Jesus
-found the just men of the Old Testament. They were not miserable, but
-were in a place of comfort and pleasure." "For Christ," he continues,
-"promiseth the Jews after this life, rest in Hades, even in the bosom
-of Abraham." This far the doctrine of Marcion is in strict agreement
-with the New Testament, though denounced as blasphemy by his opponent.
-The unfortunate part of Marcion's doctrine on this head is that he
-taught that Cain and the wicked of Sodom and the Egyptians, and in fact
-all the nations in general, though they had lived in all manner of
-wickedness, were saved by the Lord; but that Abel, Enoch, Noah, and the
-patriarchs and prophets and other righteous men who walked with God and
-pleased Him in their earth-life, did not obtain salvation, because they
-suspected that in the preaching of Christ in the spirit world there was
-some scheme of deception to lead them away from their present qualified
-believe in Him, for which reason, as he says, "their souls remained in
-Hell."[B]
-
-[Footnote A: Lardner Works, vol. viii, 449; also I Peter iii:18-21;
-Ibid, iv:6; I Cor. xv:29.]
-
-[Footnote B: Ibid, p. 460.]
-
-Marcion is also condemned for believing in the eternity of matter.[A]
-So, too, Hermogenes is censured by Tertullian for the same cause, and
-for arguing that God made the world out of matter and could not have
-made it out of nothing.[B]
-
-[Footnote A: Ibid. p. 581-2.]
-
-[Footnote B: Lardner, vol. viii, p. 345.]
-
-And so throughout there is censure and counter censure between the
-orthodox and the heretics, and it is difficult at times to determine
-which are the orthodox and which the heretics, so frequently do they
-change places. Nor was there any improvement in the ages that succeeded
-these that have been briefly considered. The editor of Dr. Jortin's
-learned work on Ecclesiastical History, William Trollope, on a passage
-of Jortin's on the early fathers, says of the fathers of the fourth
-century:
-
-"After the council of Nice,[A] a class of writers sprung up, greatly
-inferior to their predecessors, in whatever light their pretensions
-are viewed. Sadly deficient in learning, prejudiced in opinion,
-and inelegant in style, they cannot be admitted for a moment into
-competition with those who were contemporary with the Apostles and
-their immediate successors."[B]
-
-[Footnote A: Held in 325 A. D.]
-
-[Footnote B: Jortin, vol. i, p. 166, note.]
-
-The whole tenor of his remarks is to the effect that while the fathers
-of the second and third centuries are not to be relied upon in their
-interpretations of Scripture, were frequently deceived in opinions, and
-not always to be depended upon in matters of tradition, yet they were
-greatly to be preferred in all respects to the fathers of succeeding
-centuries.
-
-_II. The Development of False Doctrines After the Death of the
-Apostles:_ Here, too, I shall rely very largely upon the conclusions
-of the learned Dr. Lardner, referring to the development of the
-heresies, the seeds of which were sown in the days of the Apostles,
-says:
-
-"Eusebius relates that Ignatius, on his way from Antioch to Rome,
-exhorted the churches to beware of heresies which were then springing
-up, and which would increase; and that he afterwards wrote his epistles
-in order to guard them against these corruptions, and to confirm them
-in the faith. This opinion that the seeds of these heresies were
-sown in the time of the Apostles, and sprang up immediately after is
-an opinion probably in itself, and is embraced by several learned
-moderns, particularly by Vitringa, and by the late Rev. Mr. Brekel of
-Liverpool."[A]
-
-[Footnote A: Lardner, vol. viii, p. 344.]
-
-_Conditions of the Church in the First Three Centuries:_ A
-certain Mr. Deacon attempted to refute the Mr. Brekel referred to by
-Dr. Lardner, and to maintain the purity of the Church of the first
-three centuries. On this Mr. Brekel observed that "If this point
-were thoroughly examined, it would appear that the Christian Church
-preserved her virgin purity no longer than the Apostolic age, at least
-if we may give credit to Hegesippus." Relying upon the support of the
-ecclesiastical history of Socrates, a writer of the first half of
-the fifth century, Mr. Brekel also says: "To mention the corruptions
-and innovations in religion of the four first centuries, is wholly
-superfluous; when it is so very notorious that, even before the reign
-of Constantine, there sprang up a kind of heathenish Christianity which
-mingled itself with the true Christian religion."[A]
-
-[Footnote A: Lardner, vol. viii, p. 345.]
-
-Of the impending departure from the Christian religion immediately
-succeeding the days of the Apostles, Dr. Neander says:
-
-"Already, in the latter part of the age of St. Paul, we shall see
-many things different from what they had been originally; and so it
-cannot appear strange if other changes came to be introduced into
-the constitution of the (Christian) communities, by the altered
-circumstances of the times immediately succeeding those of St. Paul or
-St. John. Then ensued those strongly marked oppositions and schisms,
-those dangers with which the corruptions engendered by manifold foreign
-elements threatened primitive Christianity."[A]
-
-[Footnote A: Neander's History of the Christian Religion and Church vol
-i p. 191.]
-
-Dr. Phillip Smith, the author of the "Students' Ecclesiastical
-History," in speaking of the early corruptions of the Christian
-religion, says:
-
-"The sad truth is that as soon as Christianity was generally diffused,
-it began to absorb corruptions from all the lands in which it was
-planted, and to reflect the complexion of all their systems of religion
-and philosophy."[A]
-
-[Footnote A: Eccles. Hist., vol. i, p. 49.]
-
-Dean Milman, in his preface to his annotated edition of Edward Gibbon's
-great work, "The Decline and Fall of the Roman Empire," and commenting
-upon that great author's attitude respecting the Christian religion,
-says:
-
-"If, after all, the view of the early progress of Christianity
-be melancholy and humiliating, we must beware lest we charge the
-whole of this on the infidelity of the historian. It is idle, it
-is disingenuous, to deny or dissemble the early depravations of
-Christianity, its gradual but rapid departure from its primitive
-simplicity and purity, still more from its spirit of universal love. It
-may be no unsalutary lesson to the Christian world, that this silent,
-this unavoidable perhaps, yet fatal change, shall have been drawn by an
-impartial, or even an hostile hand."[A]
-
-[Footnote A: Gibbon's Roman Empire, Preface by Dean Milman, p. 15.]
-
-Dr. Mosheim, in his "Institutes," deals at length with the abuses
-which arose in the Church in the second and third centuries, which I
-abridge to the following, and first as to the second century: Many
-rites were added without necessity to both public and private religious
-worship, to the great offense of good men; and principally because of
-the perversity of mankind, who are more delighted with the pomp and
-splendor of external forms and pageantry than with the true devotion of
-the heart. There is good reason to believe that the Christian bishops
-purposely multiplied sacred rites for the sake of rendering the Jews
-and pagans more friendly to them. For both these classes had always
-been accustomed to numerous and splendid ceremonies, and believed them
-an essential part of religion. In pursuance of this policy, and to
-silence the calumnies of the pagans and the Jews against them--to the
-effect that the Christians were pronounced atheists, because destitute
-of temples, altars, victims, priests, and all that pomp in which the
-vulgar suppose the essence of religion to consist--the Christian
-leaders introduced many rites, that they might be able to maintain
-that they really had those things which the pagans had, only they
-subsisted under different forms. Some of these rites--justified, as
-was supposed, by a comparison of the Christian oblations with Jewish
-victims and sacrifices--in time corrupted essentially the doctrine of
-the Lord's supper, and converted it into a sacrifice. To add further
-to the dignity of the Christian religion, the churches of the east
-feigned mysteries similar to those of the pagan religions; and, as
-with the pagans, the holy rites of the mysteries were concealed from
-the vulgar:--"And they not only applied the terms used in the pagan
-mysteries to the Christian institutions, particularly baptism and the
-Lord's Supper, but they gradually introduced also the rites which were
-designed by those terms." This practice originated in the eastern
-provinces of the empire, and thence, after the times of Adrian (who
-first introduced the Grecian mysteries among the Latins), it spread
-among the Christians of the west. "A large part therefore, of Christian
-observances and institutions, even in this century, had the aspect of
-the pagan mysteries." In like manner many ceremonies and customs of the
-Egyptians were adopted.[A]
-
-[Footnote A: Institutes, vol. i, cent, ii, part ii, ch. iv.]
-
-Speaking of the third century, the Doctor says that all the monuments
-of this century show that there was a great increase of ceremonies
-in the Church, owing to the prevailing passion for the Platonic
-philosophy. Hence arose the public exorcisms, the multiplication of
-fasts, the aversion to matrimony, and the painful austerities and
-penances which were enjoined upon offenders.[A]
-
-[Footnote A: Ibid. cen. iii, part ii, ch. iv.]
-
-
-
-LESSON XXXIII.
-
-(Scripture Reading Exercise.)
-
-CONSTANTINE.
-
-ANALYSIS.
-
-I. The Revolution of the Fourth Century.
-
-II. Conversion and Character of the First Christian Emperor.
-
-REFERENCES.
-
-See the References to Authorities given in the notes.
-
-NOTES.
-
-The Revolution of the Fourth Century: Constantine: It will be observed
-that I have so far confined my quotations concerning the corruptions
-which arose in the Church to the first three centuries of the Christian
-era. I have done so purposely; and chiefly that I might show by such
-quotations that the forces which were to bring about the destruction
-of the Christian Church were active during those ages; and also
-because an event took place in the first part of the fourth century
-that culminated in the triumph of those forces. This event was the
-establishment of Christianity as the state religion of Rome.
-
-Parentage and Station of Constantine: Constantine the Great was
-the emperor under whose reign this unlooked for revolution took
-place. He was the son of Constantine Chlorus, emperor of the West
-in the preceding reign; which reign he had shared with Galerius
-Maximianus, who ruled the East. Constantine was an "emperor bora of an
-emperor, the pious son of a most pious and virtuous father," is the
-flattering announcement of his parentage on the paternal side, by his
-contemporary, Eusebius, the church historian; though he neglects to
-mention the obscure origin and humble vocation (that of inn keeper) of
-Constantine's mother, Helena, whom her husband repudiated when raised
-to the dignity of "Caesar" in the reign of Diocletian.
-
-Constantine was proclaimed emperor by the army in Britain on the death
-of his father at York, 306 A. D.; but civil strife raged through the
-empire for eighteen years, occasioned by the contending aspirants for
-the imperial dignity. The future patron of Christianity, however,
-overcame all his rivals and reigned sole monarch of Rome from 323 A. D.
-to the time of his death, fourteen years later.
-
-The policy of Constantine's father towards the Christians in his
-division of the empire (the West) had been one not only of toleration,
-but also of friendship; and this policy the son followed from the
-commencement of his career as emperor. The fact of both his own and
-his father's friendliness toward the Church on the one hand, and the
-hostility of his rivals against the Church on the other, brought to
-him the united support of the Christians throughout the empire; and
-though they were not so numerous as they are frequently represented to
-be, yet it cannot be denied that the Christians were important factors
-in determining the course of events in the empire at this time; and
-truly they were faithful allies to Constantine, and he, on his part,
-neglected not to meet their anticipations of reward.
-
-A careful study of his life and character will force the conviction
-upon the mind that Constantine was a most suitable head for the
-revolution which ended by establishing a pseudo-Christianity as the
-state religion of the decaying empire. A professed Christian for many
-years, if we may believe Lactantius and Eusebius, he postponed his
-baptism, after the fashion of his times, until the very last year of
-his life, in order that, purified at once from all the stains of sin
-by means of it, he might be sure of entering into bliss. Such the
-explanation of those who would defend this delay of the emperor's;
-but one cannot fail to remember that it was quite customary at this
-time among many professing the Christian religion to put off baptism
-as long as they dared that they might enjoy a life of sin, and then
-through the means of baptism, just before death, as by magic, obtain
-forgiveness.[A] On the motives that prompted Constantine's acceptance
-of Christianity, our historians are not agreed. According to Eusebius,
-his conversion was brought about through seeing in the heavens a
-luminous cross at midday, and above it the inscription: "By this
-Conquer." This miraculous sign was supplemented on the night following
-by the appearance of Jesus Christ to the emperor in a dream, with the
-same symbol, the cross, and directed Constantine to make it the ensign
-of his banners and his protection against the power of the enemy.[B]
-According to Theodoret, the emperor was converted through the arguments
-of his Christian mother.[C] According to Zosimus, it was through the
-arguments of an Egyptian Christian bishop--supposed to be Hosius,
-Bishop of Corduba--who promised him absolution for his crimes, which
-included a number of murders, if he would but accept Christianity.[D]
-
-[Footnote A: Neander Ch. Hist., vol. i, p. 252. Decline and Fall., vol.
-ii, chap. xx.]
-
-[Footnote B: Eusebius' Life of Constantine, bk. i, 27.]
-
-[Footnote C: Hist. Eccles., vol. i, bk. i, ch. 17.]
-
-[Footnote D: Zosimus, bk. ii, p. 104.]
-
-The Conversion of Constantine: It is as difficult to settle upon the
-time of Constantine's conversion as it is the means and nature of
-it. Neander inclines to the opinion that he was early influenced in
-favor of Christianity through the example if not the teachings of his
-parents, who, if not fully converted to the Christian faith, were at
-least tolerant of it; and may be reasonably counted among the number
-who at least admitted Christ to the pantheon of the gods. By an act
-of his in 308 A. D., after the death of his father, and he himself
-had been proclaimed emperor of the West, shows that he was at that
-time still respected the pagan forms of worship; for hearing that the
-Franks, who had been inclined to rebel against his government, had,
-on his preparations to make war upon them, laid down their arms, he
-offered public thanks in a celebrated temple of Apollo, and gave a
-magnificent offering to the god.[A]
-
-[Footnote A: Neander's Ch. Hist., vol. ii, p. 8.]
-
-The story of Constantine's conversion, as related by Eusebius, would
-fix that event in the year 312 A. D.; and surely if the open vision
-of the luminous cross and the subsequent appearing of Christ in his
-dream were realities, Constantine had sufficient grounds for a prompt
-and unequivocal conversion to the Christian faith. But after that, if
-we consider the conduct of the emperor, we shall find him, however
-astonishing it may seem, still attached to pagan ceremonies of worship.
-As late as 321 A. D., nine years after the visitation of Christ to him,
-we find him accused of artfully balancing the hopes and fears of both
-his pagan and Christian subjects by publishing in the same year two
-edicts; the first of which enjoined the solemn observance of Sunday;
-and the second directed the consultation of the Haruspices[A]--the
-soothsayers of the old pagan religion. Of this circumstance, Neander,
-who is disposed to palliate the conduct of Constantine as far as
-possible, after intimating that this lapse might be accounted for on
-the grounds of state policy, says: "Yet the other hypothesis, viz.,
-that Constantine had actually fallen back into heathen superstitions,
-may indeed be regarded as the more natural."[B] Five years after
-his supposed miraculous conversion "we find marks of the pagan state
-religion upon the imperial coins."[C] "A medal was struck," says Dr.
-John W. Draper, doubtless referring to the same thing, "on which
-was impressed his (Constantine's) title of 'God,' together with the
-monogram of Christ." "Another," he continues, "represented him as
-raised by a hand from the sky while seated in the chariot of the Sun.
-But more particularly the great porphyry pillar, a column one hundred
-and twenty feet in height, exhibited the true religious condition
-of the founder of Constantinople. The statue on its summit mingled
-together the Sun, the Savior, and the Emperor. Its body was a colossal
-image of Apollo, whose features were replaced by those of Constantine,
-and around the head, like rays, were fixed the nails of the cross
-of Christ, recently discovered in Jerusalem."[D] While on the day
-Constantinople was formally made the capital of the empire, he honored
-the statue of Fortune with gifts. In view of all these acts, ranging as
-they do over the greater part of the first Christian emperor's life,
-and through many years after his supposed conversion, I think Gibbon
-is justified in his remarks upon this part of Constantine's conduct:
-"It was an arduous task to eradicate the habits and prejudices of his
-education, to acknowledge the divine power of Christ, and to understand
-that the truth of his revelation was incompatible with the worship of
-the gods."[E]
-
-[Footnote A: Gibbon, Decline and Fall, vol. iii, ch. xx.]
-
-[Footnote B: Neander Ch. Hist., vol. ii, p. 21.]
-
-[Footnote C: Neander Ch. Hist., vol. ii, p. 21.]
-
-[Footnote D: Intellectual Development of Europe, vol. i, p. 280.]
-
-[Footnote E: Gibbon, Decline and Fall, ch. xx.]
-
-The Character of Constantine. Turing from the consideration of the
-equivocal conduct of the emperor to his character, we have a subject
-about which there is less disagreement among authorities; for even
-Christian apologists are compelled to admit the wickedness of this
-first Christian emperor. "Relying with presumptuous confidence," says
-Neander, "on the great things which God had done throug him, for the
-advancement of the Christian Church, he found it easy to excuse or
-extenuate to his conscience, many a wrong deed, into which he had
-suffered himself to be betrayed by ambition, the love of rule, the
-arbitrary exercise of power, or the jealousy of despotism."[A]
-
-[Footnote A: Neander Ch. Hist., vol. ii, p. 24.]
-
-"It is indeed true that, Constantine's life was not such as the
-precepts of Christianity required," Dr. Mosheim remarks, but softens
-the statement against the emperor by saying that "it is but too
-notorious that many persons who look upon the Christian religion as
-indubitably true, and of divine origin, yet do not conform their lives
-to all its holy precepts."[A]
-
-[Footnote A: Mosheim's Institutes, vol. i, p. 214.]
-
-Dr. Lardner, after drawing a most favorable outline of Constantine's
-person and character, and citing the flattery of contemporary
-panegyrists as a description of the man, says: "Having observed these
-virtues of Constantine, and other things, which are to his advantage:
-a just respect to truth obligeth us to take notice of some other
-things, which seem to cast a reflection upon him."[A] And then in the
-most naive manner he adds: "Among these, one of the chief is putting
-to death so many of his relatives!" He enumerates the victims of the
-first Christian emperor as follows: "Maximian Herculius, his wife's
-father; Bassianus, husband of his sister, Anastasia; Crispus, his own
-son; Fausta, his wife; Licinius, husband of his sister, Constantia;
-and Licinianus, or Licinius, the younger, his nephew, and son of the
-forementioned Licinius."[B] The last named victim was a mere lad when
-put to death, "not more than a little above eleven years of age, if so
-much," is Dr. Lardner's own description of him. Fausta was suffocated
-in a steam bath, though she had been his wife for twenty years and
-mother of three of his sons. It should be remembered that this is the
-list of victims admitted by a most learned and pious Christian writer,
-not a catalogue drawn up by pagan historians, whom we might suspect of
-malice against one who had deserted the shrines of the ancient gods
-for the faith of the Christians. But this rather formidable list of
-murdered victims admitted by Dr. Lardner shakes not his faith in the
-goodness of the first Christian emperor. Some of these "executions"
-he palliates, if not justifies, on the ground of political necessity;
-and others on the ground of domestic perfidy; though he almost stumbles
-in his efforts at excusing the taking off of Crispus, the emperor's
-own son; Fausta, his wife, and the lad Licinius. "These are the
-executions," he says, "which above all others cast a reflection upon
-the reign of Constantine; though there are also hints of the deaths of
-some others about the same time, with whom Constantine had till then
-lived in friendship."[C] After which the Doctor immediately adds--in
-the very face of all the facts he adduces, and after reciting the
-condemnation of both heathen and Christian writers of some of these
-murders--the following: "I do by no means think that Constantine was
-a man of a cruel disposition; and therefore I am unwilling to touch
-upon any other actions of a like nature: as his making some German
-princes taken captive, fight in the theatre; and sending the head of
-Maxentius to Africa, after it had been made a part of Constantine's
-triumphal entry at Rome." When one finds a sober Christian writer of
-the eighteenth century who can thus speak of Constantine; and further
-remembers that to this day a priest of the Greek Church seldom mentions
-the name of the "imperial saint," without adding the title, "Equal
-to the Apostles;" one is not surprised that while he lived and at
-his court a Christian bishop could be found who "congratulated him
-as constituted by God to rule over all, in the present world, and
-destined to reign with the son of God in the world to come."[D] Or
-that Eusebius, who is spoken of as one of the best bishops of the
-imperial court, "did not scruple for a moment to ascribe to the purest
-motives of a true servant of God, all those transactions into which the
-emperor, without evincing the slightest regard to truth or to humanity,
-had suffered himself to be drawn by an ambition which could not abide a
-rival, in the struggle with Licinius; when he represents the emperor,
-in a war which, beyond a doubt, had been undertaken from motives of
-a purely selfish policy, as marshaling the order of the battle, and
-giving out the words of command by divine inspiration bestowed in
-answer to his prayer."[E]
-
-[Footnote A: Lardner, vol. iv, p. 39.]
-
-[Footnote B: Lardner, vol. iv, p. 39.]
-
-[Footnote C: Lardner, vol. iv, p. 44.]
-
-[Footnote D: Neander Ch. His., vol. ii, p. 25.]
-
-[Footnote E: Neander Ch. Hist., vol. ii, p. 25.]
-
-_Concluding Reflections Upon Constantine:_ Enough of this. Let
-us look no longer at this first of the Christian emperors through the
-eyes of churchmen seeking to extol his virtues and hide his crimes, all
-for the honor of the Church. So odious had he become in Rome for his
-many murders that a pasquinade, which compared his reign to that of the
-detested Nero, was nailed to the palace gates. "The guilty emperor,"
-says one, "in the first burst of anger, was on the point of darkening
-the tragedy, if such a thing had been possible, by a massacre of the
-Roman populace who had thus insulted him." His brothers were consulted
-on this measure of vengeance, however, and the result of their counsel
-was a resolution to degrade Rome to a subordinate rank, and build a
-metropolis elsewhere, and hence the new capital of the empire rose on
-the shores of the Bosphorus.
-
-Reflecting upon the career of Constantine from the days of his young
-manhood, which had in it something of the quality that makes the
-successful leader of men, to the time when he fell under the influence
-of the false priests of a corrupted religion, Draper says:
-
-"From the rough soldier who accepted the purple at York, how great the
-change to the effeminate emperor of the Bosphorus, in silken robes,
-stiffened with threads of gold; a diadem of sapphires and pearls, and
-false hair, stained of various tints; his steps stealthily guarded
-by mysterious eunuchs, flitting through the palace; the streets full
-of spies, and an ever-watchful police! The same man who approaches
-us as the Roman imperator retires from us as the Asiatic despot. In
-the last days of his life, he put aside the imperial purple, and,
-assuming the customary white garment, prepared for baptism, that
-the sins of his long and evil life might all be washed away. Since
-complete purification can thus be only once obtained, he was desirous
-to procrastinate that ceremony to the last moment. Profoundly politic,
-even in his relations with heaven, he thenceforth reclined on a white
-bed, took no further part in worldly affairs, and, having thus insured
-a right to the continuance of that prosperity in a future life which he
-had enjoyed in this, expired."[A]
-
-[Footnote A: Draper, Intellectual Development, vol. i, p. 283.]
-
-And so Gibbon:
-
-"The sublime theory of the Gospel had made a much fainter impression on
-the heart than on the understanding of Constantine himself. He pursued
-the great objects of his ambition through the dark and bloody paths of
-war and policy; and, after the victory, he abandoned himself, without
-moderation, to the abuse of his fortune. Instead of asserting his just
-superiority above the imperfect heroism and profane philosophy of
-Trajan and the Antonines, the mature age of Constantine forfeited the
-reputation which he had acquired in his youth. As he gradually advanced
-in the knowledge of truth, he proportionately declined in the practice
-of virtue; and the same year of his reign in which he convened the
-council of Nice, was polluted by the execution, or rather murder, of
-his eldest son (Crispus). * * * * * At the time of the death of Crispus,
-the emperor could no longer hesitate in the choice of religion; he
-could no longer be ignorant that the church was possessed of an
-infallible remedy (baptism), though he chose to defer the application
-of it, till the approach of death had removed the temptation and
-danger of a relapse. * * * * * * * The example and reputation of
-Constantine seemed to countenance the delay of baptism. Future tyrants
-were encouraged to believe that the innocent blood which they might
-shed in a long reign would instantly be washed away in the waters of
-regeneration; and the abuse of religion dangerously undermined the
-foundations of moral virtue."[A]
-
-[Footnote A: Decline and Fall, ch. xx.]
-
-The First "Christian" Emperor: Such, then, was the first Christian
-emperor. He uplifted "Christianity" from the condition of a persecuted
-religion, and made it the state religion of Rome; and also provided
-means for its wider acceptance. If for this it shall be claimed, as it
-is, that much in his evil life should be overlooked, it would still be
-pertinent to ask whether his acts in connection with Christianity did
-not debase rather than exalt it; and if his provisions for its wider
-acceptance did not tend rather to the corruption of what remained true
-in the Christianity then extant, than to the establishment of true
-religion.
-
-
-
-LESSON XXXIV.
-
-(Scripture Reading Exercise.)
-
-CHRISTIANITY A PERSECUTING RELIGION.
-
-ANALYSIS.
-
-I. Transposition of the Attitude of Christianity and Paganism.
-
-1. Persecution of the Pagans.
-
-2. Persecution of the Heretics.
-
-REFERENCES.
-
-See the Authorities cited in the notes.
-
-NOTES.
-
-_The Edict of Milan:_ The edict of Milan, by which was intended
-no more than the establishment of religious liberty in the empire,
-and which was issued in 313 A. D., by Constantine and his colleague,
-Licinius, was well enough. Freedom to teach and practice the truth is
-all the Christian Church could ask or expect. Had Constantine stopped
-here, his action in this particular would have met with universal
-applause. But he went beyond this. He not only protected the Christians
-by his laws, but prohibited by express edicts the free exercise of
-religion to the pagans. His proscriptions were mild at first, going no
-further than to prohibit sooth-saying and divination in private houses
-or anywhere in secret. Later, however, if we may believe the words
-of Eusebius, he placed the pagan religion under the ban of the laws.
-Eusebius says:
-
-"The emperor proceeded to act with great vigor, gave the government of
-the provinces chiefly to Christians, and when any Gentiles were made
-governors they were prohibited to sacrifice. Which law comprehended
-not only presidents of provinces, but also higher officers, and even
-the praetorian praefects. If they were Christians, they were required
-to act according to their principles. If they were otherwise disposed,
-still the practice of idolatrous rites were forbidden. * * * * * * And
-soon after that were two laws published at one and the same time, one
-prohibiting the detestable rites of idolatry hitherto practiced in
-cities and country places; and that for the future none should erect
-statues to the gods, nor perform the vain arts of divination, nor offer
-up any sacrifices. The other law was for enlarging Christian oratories
-and churches, or for rebuilding them more grand and splendid."[A]
-
-[Footnote A: Life of Constantine (Eusebius) I, ii, ch. 44.]
-
-_A Contrast Between Christian and Heathen Methods:_ When
-contrasting the course of the first Christian emperor with the
-pagan emperors, Eusebius says: "They commanded the temples to be
-magnificently adorned; he demolished them to the foundation, especially
-such as were most respected by superstitious people."[A] Later he
-expressly says that "throughout the whole Roman empire, the doors of
-idolatry were shut to the commonalty and to the soldiery;" and that
-"every kind of sacrifice was prohibited." Again, he says, that there
-were several laws published for these purposes, forbidding sacrifices,
-divinations, raising statues, and the secret mysteries or rites of
-initiation. And he says further, that "in Egypt a sort of priesthood,
-consecrated to the honor of the Nile, was entirely suppressed."[B] I am
-not unmindful that some respectable authorities question if Constantine
-really departed from the policy of toleration announced in his edict of
-Milan; and that even Gibbon is inclined to believe in his toleration
-of paganism. The statement here made by Eusebius, the contemporary and
-biographer of Constantine, however, together with reference to the
-edicts of suppression quoted by his son, Constans, in the succeeding
-reign, and which is quoted by Lardner,[C] establishes beyond question
-the policy of intolerance of Constantine toward Paganism. Especially
-when what Eusebius has said is supplemented by the fact that the
-emperor destroyed a number of heathen temples, and peremptorily ordered
-the closing of the others. Among the heathen temples destroyed was
-one at Aegae, in Cilicia, erected to Aesculapius, celebrated for the
-number of sick that had been healed there, and held in high esteem
-by men of the better class among the pagans and philosophers. It is
-said that by its destruction and the public exhibition of certain
-images of the gods, many tricks of the priests were exposed and became
-objects of sport to the populace.[D] But while this may have been
-the conduct of some insincere pagans, those who remained heathens,
-as LeClerc has well said, "were no doubt extremely shocked at the
-manner in which the statues of their gods were treated; and could not
-consider the Christians as men of moderation. For, in short, those
-statues were as dear to them as anything, the most sacred, could be
-to the Christians."[E] Eusebius taunted the philosophers about the
-destruction of the temple, without any interference on the part of the
-god to whom it had been erected, apparently all unmindful of the fact
-that just such taunts had been hurled at the Christian martyrs in the
-days that the kingdom of God suffered violence, and the violent took
-it by force. "Had not Eusebius," remarked Lardner, "often heard with
-his own ears, and read in the history of ancient martyrs, the insults
-and triumphs of the heathens over the Christians, that they professed
-themselves the worshippers of the great and only true God, and yet
-everybody, that pleased, was able to molest and destroy them, as he saw
-good?"
-
-[Footnote A: Ibid, ch. 54.]
-
-[Footnote B: Life of Constantine (Eusebius), iv, ch., 23, 25.]
-
-[Footnote C: Lardner, vol. viii, p. 169.]
-
-[Footnote D: Neander Ch. Hist., vol. ii, pp. 26, 27.]
-
-[Footnote E: Lardner Works, vol. iv. p. 49.]
-
-_The Policy of Constantine Indefensible:_ The zeal of Christian
-writers has done all in its power to excuse or palliate the conduct
-of Constantine in his acts for the suppression of the pagan religion
-and worship; but after all is said by his apologists that can be said,
-after every allowance is conceded for the times in which he lived, and
-the previous conduct of the pagans through two centuries of violence
-towards the Christians, the fact remains that the first Christian
-emperor did by his edicts put the ancient religion of the empire under
-the ban of the law, and by acts of violence destroyed some of its
-temples and closed the rest by imperial decree, that the pagan gods
-might not be worshiped; and this, doubtless, with the approval--and
-it would not be difficult to believe, under all the circumstances, at
-the suggestion--of Christian bishops who thronged his court. On the
-foundation of intolerance thus laid by him, others hastened to build.
-In the succeeding reign, among the first laws enacted, was this one
-against pagan sacrifices:
-
-"Let superstition cease; let the madness of sacrificing be abolished.
-For whoever shall presume contrary to the constitution of our father,
-a prince of blessed memory, and contrary to this command of our
-clemency, to offer sacrifices, let a proper and convenient punishment
-be inflicted, and execution presently done upon him."[A]
-
-[Footnote A: Lardner, Works, vol. viii, p. 169.]
-
-This edict was supplemented a few years later[A] by the following edict:
-
-[Footnote A: In 353 A. D., according to Gothford.]
-
-"It is our pleasure that in all places and in all cities the temples
-be immediately shut, and carefully guarded, that none may have the
-power of offending. It is likewise our pleasure that all our subjects
-should abstain from sacrifices. If anyone should be guilty of such an
-act, let him feel the sword of vengeance; and after his execution, let
-his property be confiscated to the public use. We denounce the same
-penalties against the governors of the provinces, if they neglect to
-punish the criminals."[A] It is not necessary to pursue the subject
-much further. It will be sufficient to say that during the fourth
-century, by following the policy of suppression inaugurated by this
-first Christian emperor, Christianity was changed from a persecuted
-to a persecuting religion. Without restraint from the ecclesiastical
-authorities, the Christian emperors issued edicts against the pagan
-religion, proscribed its followers, destroyed its temples, and
-confiscated its property to the uses of the rival religion. Even
-Neander, speaking of this revolution, and constrained as he is to say
-all that he can for the honor of the Christian Church, is compelled to
-admit that "the relations of things had become reversed. As in former
-times the observance of the pagan ceremonies, the religion of the
-state, had appeared in the light of a civil duty, and the profession
-of Christianity in that of a crime against the state, so now it was
-the case, not indeed that the outward profession of Christianity was
-commanded as a universal civil duty, for against this the spirit of
-Christianity too earnestly remonstrated; but that the exercise of the
-pagan religion was made politically dangerous."[B] In the pages of this
-eminent Christian historian one may read that before the close of the
-century which witnessed the elevation of Christianity to the dignity of
-the state religion of the empire, wild troops of Christian monks were
-undertaking campaigns, especially in the country, for the destruction
-of the heathen temples in which sacrifices were alleged to have been
-performed; of bishops who not only superintended the destruction of
-heathen temples at the head of bands of soldiers and gladiators, but
-paraded through the streets of the cities the symbols of the heathen
-faith, provoking civil conflicts, which Christian emperors did not
-hesitate to take advantage of for the more complete suppression of
-paganism.[C] Meantime, a pagan apologist, Libanius, arises to plead
-the cause of religious toleration, and in the course of his address to
-the Christian emperor, Theodosius, he puts to shame the Christianity
-then in vogue, by showing the emperor how far the Church had departed
-from the spirit of the Christian religion, by saying: "Force is said
-not to be permitted, even according to the laws of your own religion;
-persuasion is said to be praised, but force condemned by them. Why,
-then, do you wreak your fury against the temples, when this surely
-is not to persuade, but to use force? Thus, then, it is plain you
-would transgress even the laws of your own religion."[D] Lardner
-calls attention to the fact that as under pagan emperors previous to
-Constantine, Christianity had been in a state of persecution, so now,
-after Constantine, he proceeds to show that paganism under Christian
-emperors was all along in a state of persecution--"However, I would
-hope, not so severe and vigorous as that of the Christians in the
-foregoing period of near three hundred years."[E] And so LeClerc, as
-quoted by Lardner:
-
-[Footnote A: The law is extant in the Theodocian Code.]
-
-[Footnote B: Neander, vol. ii. p. 34]
-
-[Footnote C: Neander Ch. Hist., vol. ii, pp. 88-110.]
-
-[Footnote D: Ibid., p. 67.]
-
-[Footnote E: Lardner, Works, vol. viii, p. 164.]
-
-"Thus it was that the Christians continued to return to the pagan
-what they had suffered from them during the first three centuries,
-instead of gaining them by patience and mildness, which they had so
-much recommended when they were the weakest. This conduct was proper to
-make the pagans more obstinate, by teaching them that the Christians
-affected to speak of humanity and moderation from interest only, and
-not from a principle of religion as they pretended. At least it is
-certain that thereby they lost the right to complain of the manner in
-which the pagans had treated them in times past, or to boast of the
-mildness of their religion, which they effectually disparaged by those
-persecutions. * * * * * * * Nor ought we to imagine that the penalties
-laid by Christians upon the pagans were light. If a sacrifice was
-offered in a private place, with the knowledge of the proprietor, the
-place was confiscated; if not, they were to pay a fine of twenty pounds
-of gold, as much as if it had been done in a temple; and in some cases
-the penalty of death was appointed. We may look into the oration of
-Libanius for the temples, where that orator sustains the same character
-before Theodosius as the Christians had formerly done before pagan
-emperors. I must acknowledge that this phenomenon, if I may so call it,
-gives me pain: for I could wish that they who defended the truth had
-preserved to themselves the honor of being the only persons that were
-persecuted for religion."[A]
-
-[Footnote A: Lardner Works vol. viii, p. 276.]
-
-_Persecution of "Heretics:"_ Once started upon the policy of
-suppressing by force those of a different religion, Christianity did
-not stop with the persecution of the pagans; bad and un-Christian as
-that was, still more serious results occurred from the persecutions
-inflicted upon so-called heretics in the Church by those who were
-considered orthodox. It is true that there were heretics in the
-Church before the days of Constantine; much progress had been made
-in the matter of paganizing Christianity, and more or less tolerance
-was manifested by Christian sects towards each other; but it was the
-policy and example of this first Christian emperor that laid the real
-foundation for that monument of shame and disgrace to the Christian
-name which rises upon the plains of Christian discord and strife and
-war waged against heretics in the name and for the glory of Christ. It
-is this which constitutes the most melancholy page of ecclesiastical
-history.
-
-In his office of supreme pontiff in the old pagan religion, which he
-held by virtue of being emperor of Rome, Constantine may naturally have
-supposed that the supreme headship of the religion he had protected
-and the Church he had elevated fell to him for the same reason; and
-with it the right to reconcile differences, compose factions, and
-determine what should be the orthodox faith. At any rate, we find
-him acting somewhat in this capacity. When contending church parties
-appealed to him he at first was indifferent to their disputes, and
-tried to shame them into harmony by referring to the conduct of the
-Greek philosophers, who never discussed difficult questions before
-ignorant multitudes, who could "maintain their arguments without
-losing their temper; and assert their freedom without violating their
-friendship."[A] His efforts at reconciling the differences that arose
-among Christians over what is known as the Arian controversy were of no
-avail; and after six years of bitter strife the emperor summoned the
-bishops of the Church to Nicea in Bithynia. After long deliberation,
-Arianism was condemned, and orthodox Christianity was established by
-decree of the council, ratified by the emperor, to which all Christians
-must conform. Those who resisted the divine judgment of the synod must
-prepare themselves for immediate exile.[B] How effectual the argument,
-"belief or banishment," even among the bishops at the council, was, may
-be determined from the fact that "the opposition to the decision of the
-council was almost instantly reduced from seventeen to two."[C] In his
-zeal to enforce orthodoxy, the emperor forgot his former moderation,
-and in 326 A. D.--the year following the council at Nicea--he issued a
-general edict against heretics, in which, after condemning his own past
-forbearance as occasioning men's being seduced, he says to the various
-heretical parties:
-
-[Footnote A: Decline and Fall, ch. xxi.]
-
-[Footnote B: Decline and Fall, ch. xxi.]
-
-[Footnote C: Decline and Fall, ch. xxi.]
-
-"Wherefore, since this your pernicious wickedness is no longer to be
-presume to meet together. And we have given orders that all those
-places where you are wont to hold assemblies should be taken away.
-Yea, our concern for this matter is such that we not only forbid you
-to assemble in any public place, but we likewise forbid all assemblies
-of your foolish superstition in private houses, and in all private
-places whatever. All of you, therefore, who have any sincere love of
-truth, come to the Catholic church. And that this remedy may have its
-full effect, we ordain that all your superstitious conventicles, I mean
-oratories of all heretics, if it be fit to call such houses oratories,
-be forthwith taken away, and without any opposition delivered to the
-Catholic church: and that the rest of your places be adjudged to the
-public."[A]
-
-[Footnote A: Lardner Works, vol. iv. p. 36.]
-
-"Thus the dens of heretics were laid open by the imperial edict,"
-exultantly exclaims Eusebius, the Christian bishop, "and the wild
-beasts, the ring leaders of their impiety, were scattered."[A] And
-thus the paganized Christian Church launched upon that career of
-persecution of heretics within the Church, as well as upon the policy
-of persecuting those of a different religion; a policy that has
-filled the world with religious wars and deeds of cruelty which would
-better become the reign of a Nero than Christian rulers of Christian
-nations. It is a terrible arraignment which Gibbon draws against
-apostate Christendom in the concluding paragraph of his review of the
-persecutions which had been endured by the followers of Christ in the
-Christian centuries preceding Constantine. He says:
-
-[Footnote A: Life of Constantine, Eusebius, p. 66.]
-
-"We shall conclude this chapter by a melancholy truth, which obtrudes
-itself on the the reluctant mind; that, even admitting, without
-hesitation or inquiry, all that history has recorded, or devotion has
-feigned, on the subject of martyrdom, it must still be acknowledged
-that the Christians, in the course of their intestine dissensions,
-have inflicted far greater severities on each other than they have
-experienced from the zeal of infidels. During the ages of ignorance
-which followed the subversion of the Roman empire in the west,[A] the
-bishops of the imperial city extended their dominion over the laity
-as well as the clergy of the Latin church. The fabric of superstition
-which they had erected, and which might long have defied the feeble
-efforts of reason, was at length assaulted by a crowd of daring
-fanatics, who, from the twelfth to the sixteenth century, assumed the
-popular character of reformers. The church of Rome defended by violence
-the empire which she had acquired by fraud; a system of peace and
-benevolence was soon disgraced by proscriptions, wars, massacres, and
-the institution of the holy office; and as the reformers were animated
-by the love of civil as well as religious freedom, the Catholic princes
-connected their own interest with that of the clergy, and enforced by
-fire and sword the terror of spiritual censures. In the Netherlands
-alone more than one hundred thousand of the subjects of Charles the
-Fifth are said to have suffered by the hand of the executioner; and
-this extraordinary number is attested by Grotious, a man of genius and
-learning, who preserved his moderation amidst the fury of contending
-sects, and who composed the annals of his own age and century, at
-the time when the invention of printing had facilitated the means of
-intelligence and increased the danger of detection. If we are obliged
-to submit our belief to the authority of Grotious, it must be allowed
-that the number of protestants who were executed in a single province
-and a single reign far exceeded that of the primitive martyrs in the
-space of three centuries, and of the Roman empire!"[A]
-
-[Footnote A: This event occurred about 476 A. D.]
-
-[Footnote B: Decline and Fall, ch. xvi.]
-
-Both Guizot and Milman, eminent Christian scholars, annotated the
-work of Edward Gibbon, the former in French, the latter in an English
-edition; and at every point where they could modify a statement or
-soften a passage apparently unjust to Christianity, they did so; but in
-the presence of the important and terrible passage just quoted, they
-remain absolutely silent! Nor has any other Christian writer since
-their day, so far as I know, attempted to contradict the statement of
-Mr. Gibbon. It is proper to say, however, that in a note Mr. Gibbon
-himself cites the fact that Fra Paola, an Italian writer, places the
-number of Belgic martyrs at fifty thousand; but even that computation
-would still leave the conclusion of Mr. Gibbon's reflections unimpaired.
-
-The circumstance of the Church elevated by Constantine becoming a
-persecuting Church is a strong evidence of its paganized state; for
-the true Christian religion is not a persecuting religion; the true
-Church of Christ is not a persecuting Church. When the Samaritans
-would not receive the Messiah, some of the Apostles would have them
-consumed by fire from heaven; but the Master turned and rebuked them,
-saying, "Ye know not what manner of spirit ye are of. For the Son of
-Man is not come to destroy men's lives, but to save them."[A] It is
-true that Messiah said: "Think not that I am come to send peace on
-earth: I came not to send peace, but a sword. For I am come to set
-a man at variance against his father, and the daughter against her
-mother, and the daughter-in-law against her mother-in-law. And a man's
-foes shall be they of his own household."[B] This, however, is but a
-prediction of the effect of the proclamation of the Gospel, not an
-authorization to force the acceptance of Christianity by the sword; nor
-does it authorize the Church to invoke the arm of the civil authority
-to execute by force her doctrinal decrees. The Gospel of Jesus Christ,
-it is true, did not bring peace, but a sword; the sword, however, was
-found in the hands of those who rejected the Gospel, not in the hands
-of those who accepted and preached it. And when the Church departed
-so far from the spirit of Christ that she grasped the sword in her
-own hands, or dictated the civil authority to wield it in her behalf,
-and that became the policy of the Church, the adoption of that policy
-proclaimed her apostate condition to the world, in a manner to be known
-and read of all men.
-
-[Footnote A: Luke ix:54-56.]
-
-[Footnote B: Matt. x:34-36.]
-
-
-
-LESSON XXXV.
-
-(Scripture Reading Exercise.)
-
-MORAL STATUS OF THE CHURCH AFTER CONSTANTINE.
-
-ANALYSIS.
-
-I. Moral Requirements of the Gospel.
-
-II. Moral Decline in the First Three Christian Centuries.
-
-REFERENCES.
-
-Authority cited in the notes.
-
-_Christianity Before and After Constantine:_ I think sufficient
-has been said to justify the belief that the reign of Constantine marks
-the period when the paganization of Christianity had become complete.
-I do not mean by this that there is any particular date which one
-may set down to show that here true Christianity ceases, and there
-apostate Christianity begins; which is a point frequently insisted
-upon by those who contend for the unbroken perpetuity of Christianity
-from the days of Messiah. They demand to know on what night it was
-that the whole collection of Christians, of different nationalities
-and languages, went to bed sound in the Christian faith, to awaken the
-next morning all pagan.[A] I claim no such sudden revolution brought
-about the apostasy which I am sure took place. We have seen by what has
-already been said, that even in the time of the Apostles, there was a
-tendency on the part of the Christians to depart from the religion of
-Jesus Christ; that after the days of the Apostles there was a steady
-increase in the number and influence of false teachers; an insidious
-introduction of heresies; a multiplication of rites and ceremonies well
-known in the pagan celebration of religious mysteries, but entirely
-foreign to the Gospel; and an amalgamation or pagan doctrines with
-Christian principles. It remains to be shown that there was a steady
-increase of immorality among the professing Christians; a marked loss
-of spirituality; a rapid growth of pride and worldliness on the part
-of Christian bishops and other church leaders; and, at last, an utter
-departure from the true and living God, and Jesus Christ, whom He had
-sent, and the establishment of a system in its place as debasing to men
-as it was dishonorable to God.
-
-[Footnote A: End of Religious Controversy, Milner, Letter 26.]
-
-Taking then the reign of Constantine as the period beyond which the
-true religion of Christ did not extend, nor the true Church of Christ
-exist, let us consider Christianity before his reign and after it.
-Here I shall ask the reader to take into account as part of the
-consideration of Christianity previous to Constantine what I have
-already set before him in this treatise concerning the tendency to
-diversions and heresies which existed in the Church in the days of
-the Apostles; and also those quotations I have made from eminent
-Christian authorities, which give evidence of the early corruptions of
-Christianity, and which too plainly testify that it was in a state of
-steady decline through the second and third centuries, until it was fit
-only for such enthronement as a Constantine could give it, when he made
-it the state religion of a corrupt empire, hastening to its decay. If
-the reader will do this, it will obviate the necessity of my referring
-to these matters again.
-
-_Decline in Moral and Spiritual Living Among Christians:_ It will
-be conceded that the Gospel of Jesus Christ commands a very high order
-of moral and spiritual living and that the Apostles enjoined this moral
-law upon the early saints as essential to the favor of God. Others,
-also, after the days of the Apostles, followed in the same admonition,
-and, indeed, the sharp contrast that existed between the lives of
-converts before and after their acceptance of Christianity was a matter
-of pride not only to St. Paul,[A] but to Justin Martyr, of the second
-century, who, in reference to the change produced in the lives of
-Christian converts, said:
-
-[Footnote A: Cor. vi:9-11.]
-
-_Moral Status of Christians of the Second Century:_ "WE who were
-once slaves of lust, now have delight only in purity of morals; we, who
-once practiced arts of magic, have consecrated ourselves to the Eternal
-and Good God; we, who once prized gain above all things, give even what
-we have to the common use, and share it with such as are in need; we,
-who once hated and murdered one another, who on account of differences
-of customs would have no common hearth with strangers, do now, since
-the appearance of Christ, live together with them; we pray for our
-enemies; we seek to convince those that hate us without cause, so that
-they may order their lives according to Christ's glorious doctrine, and
-attain to the joyful hope of receiving like blessings with us from God,
-the Lord of all."[A]
-
-[Footnote A: Neander Ch. Hist., vol. I, p. 250.]
-
-It was not long, however, before there was a marked departure from this
-high moral level among the Christians. In tracing that decline I shall
-use chiefly the History of the Church, by Joseph Milner, published in
-1794. My reason for doing so is this, as I have already stated in this
-writing, he wrote what some regard as his great history of the Church
-to counteract the influence of Dr. Mosheim's splendid "Institutes
-of Ecclesiastical History," which is evidently by some regarded as
-too much a history of the perversions and abuses of religion. Milner
-plainly informs his readers that he intends to write the history of
-those only who have been real, not nominal, Christians, irrespective of
-the external Church to which they belonged, proceeding upon the theory
-that these good men constitute the Church of Christ. His history, in
-other words, is a history of piety, not of the Church. It will be his
-purpose, therefore, to exalt the morality of the Christians of all
-ages, and I quote his work respecting the moral deterioration of the
-Christians that I may not be charged with quoting authorities who some
-think have made too much of Christian shortcomings. Milner says that a
-gloomy cloud, concerning moral conditions, hung over the close of the
-first century, and proceeds to argue that the first impressions made by
-the effusions of the spirit are the strongest; that human depravity
-overborne for a time arose afresh; particularly in the next generation,
-and hence the disorders of schisms and heresies in the Church. Neander
-does not agree with the philosophy of Milner. He says: "Christianity,
-since it first entered human nature, has operated, wherever it has
-struck root, with the same divine power for sanctification; and this
-divine power cannot be weakened by the lapse of ages. In this respect,
-therefore, the period of the first appearance of Christianity could
-have no advantage over any of the following ages of the Christian
-Church."[A] And he follows this declaration with a. statement that the
-change which Christianity produced in the lives of those who accepted
-it appeared so strongly marked, by the contrast it presented with what
-they had previously been when pagans. The correctness of the philosophy
-I shall leave these two great Christian authorities to settle between
-themselves. I am concerned more particularly with the facts in the case.
-
-[Footnote A: Neander Ch. Hist., vol. I, p. 259.]
-
-In consequence of the prominence that has been given to the
-persecutions of the Christians during the first three centuries, the
-impression very extensively prevails that the early Christian Church
-was constantly under the hard pressure of continuous and relentless
-persecution. This, however, is not the case. There were many periods of
-peace granted to the Christians. Indeed, their periods of persecution
-were only occasional, and it is a question if these periods of
-peace were not more detrimental to Christianity than the seasons of
-persecution. Milner, under the authority of Origen, says that the
-long peace granted the Church in the third century, during the reigns
-of the several emperors, from about 260 A. D. to the opening of the
-fourth century, produced a great degree of lukewarmness and religious
-indecorum. "Let the reader," he says, "only notice the indifference
-which Origen here describes and the conduct of the Christians both
-in the first and second centuries, and he will be affected with the
-greatness of the declension." Then he quotes Origen: "Several come to
-church only on solemn festivals, and then not so much for instruction
-as diversion. Some go out again as soon as they have heard the lecture,
-without conferring or asking the pastors questions. Others stay not
-till the lecturers ended, and others hear not so much as a single word,
-but entertain themselves in a corner of the church."[A]
-
-[Footnote A: Ibid.]
-
-Coming to the middle of the third century, just previous to that severe
-persecution inaugurated by the Emperor Decius, and speaking of Cyprian,
-Bishop of Carthage, Milner exclaims: "A star of the first magnitude,
-when we consider the time in which he lived! Let us recreate ourselves
-with the contemplation of it. We are fatigued with hunting for
-Christian goodness, and we have discovered but little, and that little
-with much difficulty. We shall find Cyprian to be a character who
-partook, indeed, of the declensions which we have noticed and lamented,
-but who was still far superior, I apprehend, in real simplicity and
-piety, to the Christians of the East."[A] This same Cyprian, in whom
-Milner delights speaking of the effects of the long peace upon the
-Church which preceded the Decian persecution, says:
-
-[Footnote A: Milner's Ch. Hist. vol. I, cent. iii. ch. vi.]
-
-Each had been bent on improving his own patrimony, and had forgotten
-what believers had done under the Apostles, and what they ought
-always to do. They were brooding over the arts of amassing wealth;
-the pastors and the deacons each forgot his duty; works of mercy were
-neglected, and discipline was at the lowest ebb; luxury and effeminacy
-prevailed; meretricious arts in dress were cultivated; fraud and
-deception practiced among brthren Christians would unite themselves in
-matrimony with unbelievers; could swear, not only without reverence
-but even without veracity. With haughty asperity they despised their
-ecclesiastical superiors! They railed against one another with
-outrageous acrimony, and conducted quarrels with determined malice.
-Even many bishops, who ought to be guides and patterns to thhe rest,
-neglected the peculiar duties of their stations, gave themselves up
-to secular pursuits. They deserted their places of residence and
-their flocks; they traveled through distant provinces in quest of
-pleasure and gain; have no assistance to their needy brethren, but were
-insatiable in their thirst of money. They possessed estates by fraud
-and multiplied usury. What have we deserved to suffer for such conduct?
-Even the divine word hath foretold us that we might expect: "If his
-children forsake my law and walk not in my judgments, I will visit
-their offenses with the rod and their sins with scourges." These things
-had ben denounced and foretold, but in vain. Our sins had brought
-our affairs to that pass, that because we had despised the Lord's
-directions, we were obliged to undergo a correction of our multiplied
-evils and a trial of our faith be severe remedies.[A]
-
-[Footnote A: Ibid.]
-
-Referring to the long reign of peace in the closing decades of the
-third century, Milner says:
-
-This new [the toleration of Christianity by a pagan government] did not
-prove favorable to the growth of grave and holiness. In no period since
-the Apostles was there ever so great a general decay as in this. Not
-even in particular instances can we discover during this interval much
-of lively Christianity.[A]
-
-[Footnote A: Milner's Ch. Hist., vol. I, cent, iii, ch. xvii.]
-
-Here I drop Milner to take up Eusebius, who was an eyewitness of the
-moral declension among the Christians previous to the last great pagan
-persecution under the emperor Diocletian. Referring to the long period
-of peace which the Church had enjoyed--a period of forty years--he says:
-
-But when, by reason of excessive liberty, we sunk into negligence
-and sloth, one envying and reviling another in different ways, and
-we were almost, as it were, upon the point of taking up arms against
-each other with words as with darts and spears, prelates inveighing
-against prelates, and people rising up against people, and hypocrisy
-and dissimulation had risen to the greatest height of malignity, then
-the divine judgment, which usually proceeds with a lenient hand, whilst
-the multitude were yet crowding into the Church, with gentle and mild
-visitations began to afflict the episcopacy; the persecution having
-begun with those brthren in the army. But as if destitute of all
-sensibility, we were not prompt in measures to appease and propitiate
-the Deity; some inded like atheists, regarding our situation as
-unheeded and unobserved by a Providence, we added one wickedness and
-misery to another. But some that appeared to be our pastors deserting
-the law of piety, were inflamed against each other with mutual strifes,
-only accumulating quarrels and threats, rivalship, hostility and hatred
-to each other, only anxious to assert the government as a kind of
-sovereignty for themselves.[A]
-
-[Footnote A: Eusebius' Eccl. Hist., bk. viii, ch. i.]
-
-Here I shall avail myself of some reflections upon this condition
-which I have elsewhere expressed:[A] Let it be remembered that what is
-said in the foregoing quotation is from a writer contemporary with the
-events, and who says, in the very chapter following the one from which
-I have just quoted, that it was not for him to record the dissensions
-and follies which the shepherds of the people exercised against each
-other before the persecution. He also adds: "We shall not make mention
-of those that were shaken by the persecution, nor of those that
-suffered shipwreck in their salvation, and of their own accord were
-sunk in the depths of the watery gulf."[B] Then in his Book of Martyrs,
-referring to events that occurred between the edicts ordering the
-persecution, he says: "But the events that occurred in the intermediate
-times, besides those already related. I have thought proper to pass
-by; I mean more particularly the circumstances of the different heads
-of the churches, who from being shepherds of the reasonable flocks
-of Christ, that did not govern in a lawful and becoming manner, were
-condemned, by divine justice, as unworthy of such a charge, to be the
-keepers of the unreasonable camel, an animal deformed in the structure
-of his body: and condemned further to be the keepers of the imperial
-horses. * * * * * Moreover, the ambitious aspirings of many to office,
-and the injudicious and unlawful ordinations that took place, the
-divisions among the confessors themselves, the great schisms and
-difficulties industriously fomented by the factions among the new
-members, against the relics of the Church, devising one innovation
-after another, and unmercifully thrusting them into the midst of all
-these calamities, heaping up affliction upon affliction. All this, I
-say, I have resolved to pass by, judging it foreign to my purpose,
-wishing, as I said in the beginning, to shun and avoid giving an
-account of them."[C] Hence, however bad the condition of the Church is
-represented to be by ecclesiastical writers, we must know that it was
-still worse than that; however numerous the schisms, however unholy
-the ambition of aspiring prelates, however frequent and serious the
-innovations upon the primitive ordinances of the Gospel; howsoever
-great the confusion and apostasy in the Church is represented to be, we
-must know that it is still worse than that, since the Church historians
-contemporaneous with the events refused to record these things in their
-fullness, lest it should prove disastrous to the Church; just as some
-of our modern scholars, professing to write Church history, express
-their determination to close their eyes to the corruption and abuses
-which form the greater part of the melancholy story of ecclesiastical
-history, for fear that relating these things would make it appear that
-real religion scarcely had any existence.[D]
-
-[Footnote A: New Witness for God, pp. 75, 76.]
-
-[Footnote B: Eusebius' Eccl. Hist., bk. viii, ch. ii.]
-
-[Footnote c: Book of Martyrs, ch. xii.]
-
-[Footnote D: See Milner's Introduction to his Church Hist., vol. I.]
-
-_Constantine's Nicean Plan of Propaganda:_ I shall say no more
-upon the matter of moral declensions among Christians, except this. If
-there was such moral declension among Christians as is represented by
-the foregoing high authorities on Christian affairs in the centuries
-preceding Constantine, what moral declension must have prevailed when
-from a proscribed religion Christianity was exalted to the dignity of
-the state religion of the empire; and her prelates and clergy were
-recalled from exile and suffering, poverty and disgrace, and loaded
-with the wealth and honors that the lord of the Roman world could
-bestow? Consider, in this connection, the propositions of Constantine
-at the council of Nicea for the propaganda of Christianity, and pass
-a candid judgment upon the moral or rather immoral effect they would
-produce upon the Church. Neander thus states them:
-
-"The heathen would be most easily led to salvation, if the condition of
-the Christians were made to appear to them in all respects enviable.
-
-"They (the bishops) should consider, that the advantage to be derived
-from preaching could not belong to all.
-
-"Some, he said, might be drawn to the faith by being seasonably
-supplied with the means of subsistence.
-
-"Others were accustomed to repair to that quarter where they found
-protection and intercession (alluding to the intercessions of the
-bishops).
-
-"Others would be won by an affable reception.
-
-"Others by being honored with presents.
-
-"There were but few who honestly loved the exhibitions of religious
-doctrine; but few were the friends of truth (therefore but few sincere
-converts).
-
-"For this reason they should accommodate themselves to the characters
-of all, and like skillful physicians, give to each man that which might
-contribute to his cure, so that in every way the saving doctrine might
-be glorified in all."[A]
-
-[Footnote A: Neander's Ch. Hist., vol. ii, pp. 29-30.]
-
-The effect of adopting such methods for the more rapid propagation
-of Christianity, as is here proposed by the emperor to the bishops
-assembled at the council at Nicea, must be apparent to all, and is
-quite universally lamented by Christian writers of later ages. "A
-course of proceeding upon such principles," remarks Neander himself,
-"must entirely have thrown open a wide door for all manner of
-hypocrisy. Even Eusebius, the panegyrist of Constantine, blinded as
-he was by the splendor which the latter had outwardly cast over the
-Church--even he is obliged to reckon among the grievous evils of this
-period, of which he was an eye witness, the indescribable hypocrisy
-of those who gave themselves out as Christians merely for temporal
-advantage, and who, by their outward show of zeal for the faith,
-contrived to win the confidence of the emperor, which he suffered them
-to abuse." [A] "The piercing eye of ambition and avarice," says Gibbon,
-"soon discovered that the profession of Christianity might contribute
-to the interest of the present as well as of a future life. The hopes
-of wealth and honors, the example of an emperor, his exportations, his
-irresistible smiles, diffused conviction among the venal and obsequious
-crowds which usually fill the apartments of a palace. The cities,
-which signalized a forward zeal by the voluntary destruction of their
-temples, were distinguished by municipal privileges and rewarded with
-popular donatives. * * * * As the lower ranks of society are governed
-by imitation, the conversion of those who possessed any eminence
-of birth, of power, or of riches, was soon followed by dependent
-multitudes. The salvation of the common people was purchased at an easy
-rate, if it be true that in one year twelve thousand men were baptized
-at Rome, besides a proportionable number of women and children; and
-that a white garment, with twenty pieces of gold had been promised by
-the emperor to every convert."[B]
-
-[Footnote A: Neander's Ch. His., vol. ii, p. 30.]
-
-[Footnote B: Decline and Fall, ch. xx.]
-
-Under all these circumstances it is small wonder if men exclaimed as
-Augustine did somewhat later in his commentary on St. John--"How many
-seek Jesus only that He may benefit them in earthly matters! One man
-has a law suit, so he seeks the intercession of the clergy; another is
-oppressed by his superior, so he takes refuge in the Church. Others
-are seeking, one in this way and another in that, to be interceded
-for in some quarter where they have but little influence themselves.
-The Church is daily full of such persons. Seldom is Jesus sought for
-Jesus' sake!"[A] After nicely balancing the possibility and probability
-of those who came into the Church for present worldly advantage being
-converted in time to a true faith in the Christian religion, Neander
-says: "Beyond all doubt the number was far greater of those who grew
-hardened in that worldly sense by which from the first they had
-profaned a holy profession, and who were thus the means of introducing
-into the Church a great mass of corruption."
-
-[Footnote A: Augustine on St. John, tract 25, ch. 10.]
-
-"Unhappily," he adds, "there were bishops whose only wish was to make
-the conversion to Christianity a right easy thing for the pagans. * *
-* * * Hence they baptized even those who lived in open sin, and who
-plainly enough manifested that it was not their purpose to forsake it.
-They imagined that when these were only baptized and introduced into
-the fellowship of the Church, it was then time enough to admonish them
-against sin."[A]
-
-[Footnote A: Neander's Ch. Hist., vol. ii, p. 120.]
-
-_The Evil Effects of the Nicean Program:_ Surely it was not
-difficult among such a mass of unconverted members thus brought into
-the Church to find elements that would foster the errors, both in
-ethics and in doctrine, which about this time arose in the Church. It
-is small wonder that it was well nigh publicly adopted in this age--as
-we are informed by Mosheim--"That to deceive and lie is a virtue when
-religion can be promoted by it, and that error in religion ought to
-be visited with penalties and punishments." The first of these evils
-resulted in the accumulation of that mass of myth and fable that
-burdens the annals of the dark ages; the second established the "holy
-inquisition," alike the shame of the Roman Catholic church and the
-so-called Christian civilization she has influenced. "It is almost
-incredible," continues Mosheim, speaking of the first evil referred
-to, "what a mass of the most insipid fables, and what a host of pious
-falsehoods have, through all the centuries, grown out of it, to the
-great detriment of true religion. If some inquisitive person were
-to examine the conduct and the writings of the great and most pious
-teachers of this century, I fear he would find about all of them
-infected with this leprosy." "Those idle fictions," he adds, "which a
-regard for the Platonic philosophy, and for the prevailing opinions
-of the day had induced most theologians to embrace, even before the
-time of Constantine, were now in various ways confirmed, extended
-and embellished. Hence it is that we see, on every side, evident
-traces of excessive veneration for departed saints; of a purifying
-fire for the soul when separated from the body; of the celibacy of
-the clergy; of the worship of images and relics, and of many other
-opinions, which in process of time almost banished the true religion,
-or"--and here the Doctor perhaps remembered that he was a Protestant
-and that his position as such would not admit of conceding the utter
-subversion of the Christian religion, and hence added--"or at least
-very much obscured and corrupted it." Genuine piety was supplanted by
-a long train of superstitious observances, which originated partly
-from opinions inconsiderately embraced, partly from a preposterous
-disposition to adopt profane rites and combine them with Christian
-worship, and partly from the natural predilection of mankind in general
-for a splendid and ostentatious religion.
-
-
-
-LESSON XXXVI.
-
-(Scripture Reading Exercise.)
-
-SPIRITUAL AND DOCTRINAL CHANGES.
-
-ANALYSIS.
-
-I. Spiritual Gifts.
-
-1. Nature and Enjoyment of them by Early Christians.
-
-2. Loss of them during the second and third Centuries.
-
-II. The Christian Doctrine of Deity.
-
-REFERENCES.
-
-See the Authorities cited in the notes.
-
-On the Christian Doctrine of Deity, see a Lecture "Jesus Christ the
-Revelation of God," in Mormon Doctrine of Deity, ch. iv.
-
-NOTES.
-
-_The Loss of Spiritual Gifts:_ Not only did the moral declensions
-in the Church which started soon after the demise of the Apostles,
-proceed with accelerated pace after Constantine became the patron of
-the Church, and with such resulting evils as I have pointed out, but
-there was a like declension in the enjoyment of spiritual gifts in the
-Church. It is well known that the Apostles promised the Holy Ghost to
-those who received the Gospel, and the enjoyment of those supernatural
-gifts which go with it. Indeed, Jesus Himself said in His last
-commission to His disciples:
-
-"Go ye into all the world, and preach the Gospel to every creature. He
-that believeth and is baptized shall be saved; but he that believeth
-not shall be damned. And these signs shall follow them that believe: In
-my name shall they cast out devils: they shall speak with new tongues;
-they shall take up serpents; and if they drink any deadly thing, it
-shall not hurt them; they shall lay hands on the sick, and they shall
-recover."[A]
-
-[Footnote A: Mark xvi:15-18.]
-
-Paul, in speaking of the spiritual gifts promised in the Gospel, says:
-
-"Now there are diversities of gifts, but the same Spirit. And there
-are differences of administrations, but the same Lord. And there are
-diversities of operations, but it is the same God which worketh all
-in all. But the manifestation of the Spirit is given to every man to
-profit withal. For to one is given by the Spirit the word of wisdom; to
-another the word of knowledge by the same Spirit; to another faith by
-the same Spirit; to another the gifts of healing by the same Spirit;
-to another the working of miracles; to another prophecy; to another
-discerning of spirits; to another diverse kinds of tongues; to another
-the interpretation of tongues; but all these worketh that one and the
-selfsame Spirit, dividing to every man severally as He will."[A]
-
-[Footnote A: I Cor. xii:1-11.]
-
-It is well known that the spiritual gifts here enumerated were enjoyed
-by the saints in the early Christian centuries; and especially in
-Apostolic enjoyment of these gifts of the Spirit among the saints. Nor
-is there any intimation of the discontinuance of them. On the contrary
-it is reasonable to conclude that so long as the saints shall continue
-in the enjoyment of the Holy Ghost, that long also will they enjoy the
-spiritual gifts which proceed from a possession of Him. Moreover, "the
-fruit of the Spirit is love, joy, peace, longsuffering, gentleness,
-goodness, faith, meekness, temperance; against such there is no law.
-And they that are Christ's have crucified the flesh with the affections
-and lusts."[A]
-
-[Footnote A: Gal. v. 22-24.]
-
-_Effects of the Holy Spirit Upon Man:_ Such are the effects
-of the operations of the Holy Ghost upon the nature of man. These
-fruits of the Spirit indicate the change that the Spirit of God may
-effect in human nature; by which that which is corrupted through sin
-may be conformed to that which is pure and holy, according to the
-working whereby the Spirit is able to subdue all things unto Himself,
-in them that give place for His indwelling in their souls. This
-effectual working of the Spirit in the souls of men, by which they
-were transformed from vileness to holiness, was the boast of the early
-saints. And upon reflection all will concede that the victories of the
-Spirit in reforming the lives of men and making them in their very
-nature conform to the likeness of Christ in righteousness, are more to
-be desired and more to be celebrated than those victories which are
-physical or intellectual merely in their nature. Indeed these latter
-fruits of the Spirit derive their chief value from the extent to which
-they contribute to the production of the former--that is, to the extent
-that they establish men in the faith, enable them to crucify the flesh
-with the lusts thereof, and help them to live in harmony with the
-sweet influence of the Spirit of God. When men live in harmony with
-that Spirit there will righteousness obtain; there will love abound;
-there will the Gospel of Christ appear triumphant. Where these fruits
-do not appear, there the Gospel of Christ is not; there the powers of
-darkness for the time being, are triumphant. Yet notwithstanding this
-promise concerning the enjoyment of the spiritual gifts of the Gospel,
-the evidence is abundant and conclusive that when all the Apostles were
-deceased, then there was a marked declension in the manifestations
-of the spiritual powers of the Gospel. "With the close of the New
-Testament records," says Dr. Phillip Smith, author of The Student's
-Ecclesiastical History, "and the death of the last surviving Apostle,
-the history of the Church passes from its sacred to its purely human
-phase. The miraculous gifts which attested the divine mission of the
-Apostles ceased; not indeed by any formal record of their withdrawal,
-but by the clear evidence that they were possesed no longer."[A]
-
-[Footnote A: Students' Ecclesiastical History, vol. i, p. 62.]
-
-Dr. Jortin bears witness to the same fact. He says:
-
-"The words of Eusebius intimate that he thought those extraordinary
-powers to be, at least, not very common afterwards--(i. e., the
-beginning of the second century). 'They went about,' says he, 'with
-God's co-operative grace, for even then the divine Spirit performed
-many miracles by them.' * * * * * This brings the probability of
-miracles down to the beginning of the second century, in the middle
-of which Justin Martyr says: 'There are prophetic gifts among us even
-until now:' and amongst these gifts he reckons up miraculous powers,
-as healing the sick, casting out evil spirits, etc. His words imply
-an opinion that such gifts were not only exercised in his time, but
-had been continued down to his time, and he may be justly supposed to
-speak the sense of his contemporary Christians; and that is all that
-I cite him for. It seems probable that if we had a full and authentic
-history of the propagation of the Gospel, from the time of the Apostles
-to the middle of the second century, composed by eye witnesses and by
-the preachers of Christianity, we should find miracles wrought for the
-conversion of the pagans. But from A. D. 70 to 150 is a dark interval,
-and we have very short accounts of the transactions of those days,
-unless we should accept the groundless rumors and frivolous tales."[A]
-
-[Footnote A: Jortin's Eccl. Hist., vol. I, pp. 134-6.]
-
-_Spiritual Gifts in the Second Century:_ So, also, Dr. Mosheim,
-speaking of the second century, and after commenting on the extent to
-which the extraordinary divine gifts contributed to the extension of
-the limits of the Church, says: "The gift of foreign tongues appears
-to have gradually ceased, as soon as many nations became enlightened
-with the truth; * * * but the other gifts with which God favored the
-rising Church of Christ were, as we learn from numerous testimonies of
-the ancients, still conferred upon particular persons here and there."
-And when writing of the fourth and succeeding centuries, he, too, bears
-witness of the declension and final cessation of these spiritual powers
-among the Christians; and, indeed, the most of our ecclesiastical
-writers form the same conclusion.
-
-Thus the Christians lost the enjoyment of the spiritual gifts of the
-Gospel, such as inspired dreams, prophecies, healings, speaking in new
-tongues, ministering of angels, and, most to be lamented of all, direct
-revelation from God, by which the will of God might be made known to
-His people and His Church preserved from error, from decadence, and
-from destruction: and by the absence of these spiritual gifts and
-powers among the Christians of the third and fourth centuries, we may
-know that a mere man-made religion, having indeed a form of godliness,
-but denying the power thereof, had succeeded to the spiritually gifted
-religion of Jesus Christ, wherein the power of God is ever present and
-outwardly as well as inwardly manifested.
-
-_The Christian Doctrine of God:_ In nothing perhaps was there
-a wider departure from the real truth of Christianity than in the
-doctrine concerning God defined by the general council of the Church
-held within the lifetime of Constantine, and which, in fact, he
-assembled upon his own authority. This was the celebrated Council of
-Nicea in Bithynia, Asia Minor, held in 325 A. D. The main purpose for
-which the first general Council of the Church was assembled was to
-settle a dispute between one Arius, a presbyter of Alexandria, and his
-bishop. Alexander, of the same city, respecting the doctrine of the
-Godhead. The dispute proved to be far-reaching in its effects, and for
-three hundred years the rivalry of the contending factions disturbed
-the peace of Christendom. We shall have clearer conceptions of the
-subject, however, and be better able to judge of the extent to which
-there was a departure from the true doctrine respecting the Godhead, by
-the definitions formulated and enforced upon the Church by the Council
-of Nicea, if we first consider the doctrine of the Godhead as found in
-the Testament.
-
-The existence of God both Jesus and the Apostles accepted as a fact.
-In all the teachings of the former He nowhere seeks to prove God's
-existence. He assumes that, and proceeds from that basis with His
-doctrine. He declares the fact that God was His Father, and frequently
-calls Himself the Son of God.[A] After His resurrection and departure
-into heaven, the Apostles taught that He, the Son of God, was with God
-the Father in the beginning; that He, as well as the Father, was God;
-that under the direction of the Father He was the Creator of world;
-that without Him was not anything made that was made.[B] That in Him
-dwelt all the fullness of the Godhead body;[C] and that He was the
-express image of the Father's person.[D] Jesus Himself taught that He
-and the Father were one;[E] that whosoever had seen Him had seen the
-Father also;[F] that it was part of His mission to reveal God, the
-Father, through His own personality: for as was the Son, so too was the
-Father.[G] Hence Jesus was God manifested in flesh--a revelation of God
-to the world.[H] That is, a revelation not only of the being of God,
-but of the kind of being God is.
-
-[Footnote A: John x; Matt, xxvii; Mark xiv:61, 62.]
-
-[Footnote B: For all of which see John i:1-4, 14; Heb. i:1-3.]
-
-[Footnote C: Cor. i:15-19, and ii:9.]
-
-[Footnote D: John x:30; xvii:11-22.]
-
-[Footnote E: John xiv:9.]
-
-[Footnote F: John xiv:1-9; John i:18.]
-
-[Footnote G: Tim. iii:16.]
-
-[Footnote H: John xiv:10, 11, 19, 20; also John xvii.]
-
-Jesus also taught (and in doing so showed in what the "oneness" of
-Himself and His Father consisted) that the disciples might be one
-with Him, and also one with each other, as He and the Father were
-one.[A] Not one in person--not all merged into one individual, and
-all distinctions of personality lost; but one in mind, in knowledge,
-in love, in will--one by reason of the indwelling in all of the one
-spirit, even as the mind and will of God the Father was also in Jesus
-Christ.[B]
-
-[Footnote A: Eph. iii:14-19.]
-
-[Footnote B: Acts v:1-14. To lie to the Holy Ghost is to lie to God,
-because the Holy Ghost is God.]
-
-The Holy Ghost, too, was upheld by the Christian religion to be God.
-Jesus ascribed to Him a distinct personality; as proceeding from
-the Father; as sent forth in the name of the Son, as feeling love;
-experiencing grief; as forbidding; as abiding; as teaching; as bearing
-witness; as appointing to work: and as interceding for men. All of
-which clearly establishes for Him a personality.
-
-_Distinct Personalities of Father, Son and Holy Ghost:_ The
-distinct personality of these three individual Gods (united however
-into one Godhead, or Divine Council), was made apparent at the baptism
-of Jesus; for as He, God the Son, came up out of the water from His
-baptism at the hands of John, a manifestation of the presence of the
-Holy Ghost was given in the sign of the dove which rested upon Jesus,
-while out of the glory of heaven the voice of God the Father was heard
-saying, "This," referring to Jesus, "is my beloved Son, in whom I am
-well pleased." The distinctness of the personality of each member of
-the Godhead is also shown by the commandment to baptize those who
-believe in the Gospel equally in the name of each person of the Holy
-Trinity. That is, in the name of the Father, and of the Son, and of the
-Holy Ghost.[A] And again, also in the Apostolic benediction, viz., "The
-grace of the Lord Jesus Christ, and the love of God, and the communion
-of the Holy Ghost, be with you all."[B]
-
-[Footnote A: Matt. xxviii:19, 20.]
-
-[Footnote B: II Cor. xiii:14.]
-
-These three personages constitute the Christian Godhead, the Holy
-Trinity. In early Christian theology they were regarded as the Supreme
-Governing and Creating Power in heaven and in earth. Of which Trinity
-the Father was worshiped in the name of the Son, while the Holy Ghost
-bore record of both the Father and the Son. And though the Holy Trinity
-was made up of three distinct persons, yet did they constitute but one
-Godhead, or Supreme Governing Power.
-
-_The Doctrine That Man Was Made in the Image of God:_ This outline
-of the doctrine of God, derived from the New Testament, represents Him
-as anthropomorphic; that is, like man in form, and possessed of human
-characteristics. It reaffirms the old doctrine found in the book of
-Genesis, viz., that man is created in the image of God, and after His
-likeness. The outline of New Testament doctrine of God also ascribes
-to Him what are called human attributes and feelings; but as in the
-foregoing we first say that God is represented as being in human form,
-and then to get the exact truth say: "Or, rather, man was created in
-the image and likeness of God," so in this latter case, when we have
-said that the doctrine of the New Testament ascribes human attributes
-and feelings to God, to get the exact truth we should say: "Or, rather,
-man possesses the attributes of God"--the attributes of knowing,
-willing, judging, loving, etc.--though it should be stated, of course,
-that man does not possess these attributes in their perfection, as God
-does. The same may also be said of the physical perfections. While
-man has been created in the image and likeness of God, yet our bodies
-in their present state of imperfection--sometimes stunted in growth,
-diseased, subject to sickness, wasting, decay and death--cannot be
-said to be like God's glorious, perfect physical body; yet we have the
-Divine word that our bodies shall be like His:
-
-"For our conversation is in heaven; from whence also we look for the
-Savior, the Lord Jesus Christ: who shall change our vile body, that it
-may be fashioned like unto His glorious body, according to the working
-whereby He is able even to subdue all things unto Himself."[A]
-
-[Footnote A: Phil. iii:20, 21.]
-
-So also the attributes of the spirit of man--the attributes of the mind
---now imperfect, impure, unholy, and limited in the range of vision and
-apprehension of things, owing largely to the conditions in which man
-finds himself placed in this earth-life (and all for a wise purpose
-in God's economy); yet the time will come that it will be with the
-spirit as with the body; for God shall change our vile spirit that it
-may be fashioned like unto His own glorious spirit, "according to the
-working whereby He is able even to subdue all things unto Himself."
-That whereas now we see only as through a glass, darkly, then we shall
-see as we are seen; that whereas now we know but in part, then we shall
-know even as we are known.[A]
-
-[Footnote A: The foregoing doctrine of God, taught to the Christians
-in Apostolic times, awakened their pious reverence without exciting
-their curiosity. They dealt with no metaphysical abstractions, but were
-contented to accept the teachings of the Apostles in humble faith, and
-believed that Jesus Christ was the complete manifestation of Deity, and
-the express image of God His Father; and hence a revelation to them of
-God; while the Holy Ghost they accepted as God's witness and messenger
-to them.]
-
-
-
-LESSON XXXVII.
-
-(Scripture Reading Exercise.)
-
-CORRUPTION OF THE CHRISTIAN DOCTRINE OF DEITY.
-
-ANALYSIS.
-
-I. Early Pagan Views of Deity.
-
-II. Adoption of Pagan Views by Early Christians.
-
-III. The Paganization of Christian Doctrine Expressed--Creed of St.
-Athanasius.
-
-REFERENCES.
-
-See Mormon Doctrine of Deity ch. iv; also authorities cited in the
-notes.
-
-NOTES.
-
-_Pagan Trinities:_ Christianity, as is well known, came in contact
-with other doctrines concerning Deity. It was almost immediately
-brought in touch with the mysticism of the Orient and also with the
-philosophies of the Greeks, who took so much delight in intellectual
-subtleties. In the Oriental philosophies, and in the Greek philosophy,
-there was conceived the idea of a trinity in Deity; an idea which
-possibly may have come down from the doctrines revealed to the
-patriarchs concerning the Godhead, but which had been corrupted and
-rendered unintelligible by the vain philosophizings of men. In some of
-the Oriental systems the trinity or Trimurti consisted of Brahma, the
-Creator; Vishnu, the Preserver; and Siva, the Destroyer. It will be
-seen, however, that this trinity is not necessarily one of persons, or
-individuals, but may be one of attributes, qualities, or even a trinity
-of functions in one being; and in this way it is usually understood.[A]
-
-[Footnote A: See Shedd's History of Christian Doctrine, vol. i, p. 342,
-et seq. and note.]
-
-Plato's trinity is sometimes stated in the terms, "First Cause; Reason,
-or Logos; and Soul of the Universe;" but more commonly in these:
-"Goodness, Intellect, and Will." The nature of the Greek trinity has
-long been a matter of contention among the learned, and one indeed
-that is not settled to this day. Is there indicated in his system
-"a true and proper tri-personality, or merely a personification of
-three impersonalities," a trinity of attributes or functions? The
-answers to these questions are varied, and would require too much
-space for consideration here. Christians having been taught to accept
-the New Testament doctrine of the Father, Son, and Holy Spirit as
-constituting one Godhead, Christianity no sooner came in contact with
-the philosophies of the Greeks and Egyptians than there was an effort
-made to identify the Christian trinity with that of the Greek and other
-philosophies. The temptation to do this was very great. Christianity
-was a proscribed religion and its followers detested. Whenever it
-could be shown, therefore, that under new symbols the Church really
-taught the same doctrines that the old philosophers--who were held in
-esteem--did, it was regarded as a distinct gain to Christianity.
-
-_Early Christian Disputation on the Doctrine of Deity:_ The mere
-fact of Christianity teaching a trinity of any kind was a sufficient
-basis of comparison, under the temptation offered, and hence in a
-short time we have the alleged followers of Christ involved in all
-the metaphysical disputations of the age. The chief difficulty in
-those speculations was to define the nature of the Logos, or Word of
-God; a title that is given to our Savior by the Apostle St. John, be
-it remembered. Adopting absolute "being" as the postulate of their
-conception of God, absolute oneness, and therefore absolute singleness,
-their difficulties arose in trying to reconcile the existence of three
-persons in the Godhead to the postulate of unity. The disputations were
-carried on chiefly concerning Christ, the "Word." in His relationship
-to the Godhead; and the disputants concerned themselves with such
-questions as these: "Is Jesus the Word?" "If He be the Word, did He
-emanate from God in time or before time?" "If He emanated from God, is
-He co-eternal and of the same, that is identical, substance with Him,
-or merely of a similar substance?" "Is He distinct from the Father,
-that is, separate from Him, or is he not?" "Is He made or begotten?"
-"Can He beget in His turn?" "Has He paternity, or productive virtue
-without paternity?" Similar questions were asked as to the other Person
-of the Godhead, the Holy Spirit.
-
-_The Arian Controversy:_ These questions were violently agitated
-at Alexandria by the bishop of that city, Alexander, and one of the
-presbyters, Arius, 318-321 A. D. The controversy spread throughout
-Christendom, and culminated finally in the Council at Nicea, 325 A.
-D. Arius held the doctrine that the Logos or Word was a dependent
-or spontaneous production created out of nothing by the will of the
-Father; hence the Son of God, by whom all things were made, begotten
-before all worlds; but there had been a time when the Logos was not;
-and also He was of a substance, however similar it might be, different
-from the Father. This doctrine, in the minds of the opponents of Arius,
-detracted from the divine nature of Christ; in fact, denied Him true
-Deity and relegated Him to the position of a creature, against which
-the piety of a large number of Christians rebelled. After six years of
-hot disputation and frequent appeals by the contestants to the emperor,
-the Council of Nicea was assembled and the mysteries of the Christian
-faith submitted to public debate, a portion of the time, at least, in
-the presence of the emperor, who, to some extent, seemed to exercise
-the functions of president over the assembly. The doctrine of Arius
-was condemned, and after "long deliberations, among struggles, and
-scrupulous examinations," the following creed was adopted:
-
-"We believe in one God, the Father Almighty, creator of all things
-visible and invisible; and in one Lord Jesus Christ, the Son of God,
-only-begotten of the Father, that is, of the substance of the Father,
-God of God, Light of Light, very God of very God, begotten, not made,
-being of the same substance with the Father, by whom all things were
-made in heaven and in earth, who for us men and for our salvation came
-down from heaven, was incarnate, was made man, suffered, rose again the
-third day, ascended into the heavens, and He will come to judge the
-living and the dead; and in the Holy Ghost. Those who say there was a
-time when He was not, and He was not before He was begotten, and He
-was made of nothing (he was created), or who say that He is of another
-hypostatis, or of another substance (than the Father), or that the
-Son of God is created, that He is mutable, or subject to change, the
-Catholic church anathematizes."[A]
-
-[Footnote A: Hist. Christian Councils (Hefele), p. 294.]
-
-Arius himself was condemned as a heretic and banished into one of the
-remote provinces; Illyricum, his friends and disciples, branded by law
-with the idious name of "Porphyrians," because it is supposed that
-Arius, like Porphyry, had sought to injure Christianity. His writings
-were condemned to the flames and a capital punishment was pronounced
-against those in whose possession they should be found. Three years
-later, however, through the influence of the women at the imperial
-court, Constantine softened in his demeanor towards Arius and his
-followers. The exiles were recalled and Arius himself was received at
-court and his faith approved by a synod of prelates and presbyters at
-Jerusalem; but on the day that he was to be publicly received in the
-cathedral church at Constantinople, by the order of the emperor, who,
-by the way, received the sacrament at the hands of Arius, he expired
-under circumstances which have led many to believe that other means
-than the prayers of the orthodox against him were the cause of his
-death. The leaders of the orthodox party, Athanasius of Alexandria.
-Eustathius of Antioch, and Paul of Constantinople, were now to feel
-the wrath of the first Christian emperor. They were deposed on various
-occasions and by the sentence of numerous councils, and banished into
-distant provinces. In fact, so far from the adoption of the Nicean
-creed ending the conflict which had arisen, it was more like the
-opening of that controversy which agitated Christendom for so long, and
-resulted in so many shameful conflicts. Councils were arrayed against
-councils, and though they never could convince one another of error,
-they never failed, in the spirit of such Christian charity as was
-then extant, to close their decrees with curses. Votes were bartered
-for and purchased in those councils, and the facts justify the latent
-sarcasm in Gibbon's remark, that "the cause of truth and justice
-was promoted by the influence of gold." There were persecutions and
-counter-persecutions, as now one party and then the other prevailed;
-there were assassinations and bloody battles over this doctrine of
-Deity, the accounts of which fill, as they also disgrace, our Christian
-annals. The creed which was adopted at Nicea, however, became the
-settled doctrine of orthodox Christendom, and remains so to this day.
-
-_The Athanasian Creed:_ It is difficult to determine which is
-really the worst, the creed itself or the explanations of it. At
-any rate, we do not clearly see the impiety of its doctrines until
-we listen to the explanations that have been made of it. Athanasius
-himself has left on record a creed explanatory of the one adopted
-at Nicea. True, among the learned, many doubt Athanasius being the
-author of the creed which bears his name; but, however much doubt may
-be thrown upon that question, no one hesitates to accept it as the
-orthodox explanation of the doctrine of Deity, and, in fact, it is
-accepted as one of the important symbols of the Christian faith, and is
-as follows:
-
-"We worship one God in Trinity, and Trinity in Unity, neither
-confounding the persons nor dividing the substance. For there is one
-person of the Father, another of the Son, and another of the Holy
-Ghost. But the Godhead of the Father, Son, and Holy Ghost is all one:
-the glory equal, the majesty co-eternal. Such as the Father is, such
-is the Son, and such is the Holy Ghost. The Father incomprehensible,
-the Son incomprehensible, and the Holy Ghost incomprehensible. The
-Father eternal, the Son eternal, and the Holy Ghost eternal. And yet
-there are not three eternals, but one eternal. As also there are not
-three incomprehensibles, nor three uncreate, but one uncreate and one
-incomprehensible. So likewise the Father is almighty, the Son almighty,
-and the Holy Ghost almighty; and yet they are not three almighties, but
-one almighty. So the Father is God, the Son is God, and the Holy Ghost
-is God; and yet there are not three Gods, but one God."
-
-As already stated, this creed of St. Athanasius is accepted as one of
-the symbols of the orthodox Christian faith. It is understood that
-these two creeds teach that God is incoporeal; that is to say, an
-immaterial being. The Catholic church says: "There is but one God, the
-creator of heaven and earth, the supreme incoporeal, uncreated being,
-who exists of Himself and is infinite in all His attributes."[A] While
-the Church of England teaches in her articles of faith "that there is
-but one living and true God, everlasting, without body,[B] parts, or
-passions, of infinite power, wisdom and goodness." This view of God
-as an incoporeal, immaterial, bodiless, partless, passionless being
-is now and has been from the days of the great apostasy from God and
-Christ, in the second and third centuries, the doctrine of Deity
-generally accepted by apostate Christendom. The simple doctrine of the
-Christian Godhead, set forth in the New Testament is corrupted by the
-meaningless jargon of these creeds, and their explanations; and the
-learned who profess a belief of them are wandering in the darkness of
-the mysticisms of the old pagan philosophies. No wonder that Athanasius
-himself, whom Gibbon with a quiet sarcasm calls the most sagacious
-of the Christian theologians, candidly confesses that whenever he
-forced his understanding to meditate on the divinity of the Logos (and
-which, of course, involved the whole doctrine of the Godhead), his
-"toilsome and unavailing efforts recoiled on themselves; that the more
-he thought, the less he comprehended: and the more he wrote, the less
-capable was he of expressing his thoughts!" It is a fine passage with
-which Gibbon closes his reflections upon this subject, and hence I
-shall give it place here:
-
-[Footnote A: Catholic Belief (Bruno), p. 1.]
-
-[Footnote B: i.e., without materiality.]
-
-"In every step of the inquiry, we are compelled to feel and acknowledge
-the immeasurable disproportion between the size of the object and the
-capacity of the human mind. We may try to abstract the notions of time,
-of space, and of matter, which so closely adhere to all the perceptions
-of our experimental knowledge; but as soon as we presume to reason of
-infinite substance, or spiritual generation; as often as we deduce any
-positive conclusions from a negative idea, we are involved in darkness,
-perplexity, and inevitable contradiction."[A]
-
-[Footnote A: Decline and Fall, ch. xxi.]
-
-Recurrence to the New Testament doctrine of God, and a comparison of
-it with the doctrine of Deity set forth in the Nicean and Athanasian
-creeds, will exhibit the wide departure--the absolute apostasy--that
-has taken place in respect of this most fundamental of all doctrines of
-religion--the doctrine of God. Truly "Christians" back in those early
-Christian centuries denied the Lord that brought them,[A] and turned
-literally to fables. They enthroned a conception of a negative idea of
-"being," which can stand in no possible relationship to man, nor man to
-it; and to this they ascribe divine attributes and give it title, knee
-and adoration which belong to God alone. Small wonder that the angel
-whom John saw flying in the midst of heaven having the everlasting
-Gospel to commit to the earth in the hour of God's judgment, in the
-last days, should cry aloud to the inhabitants of the earth, saying,
-"Fear God and give glory to Him; * * * * * * and worship Him that made
-heaven, and earth, and the sea, and the fountains of water"[B]--small
-wonder, I repeat, that such should be part of his great message, for
-truly the whole world had departed from the worship of the true and
-living God.
-
-[Footnote A: II Peter ii:1.]
-
-[Footnote B: Rev. xiv:6, 7.]
-
-
-
-LESSON XXXVIII.
-
-(Scripture Reading Exercise.)
-
-THE CHURCH OF JESUS CHRIST DISPLACED BY CHURCHES OF MEN.
-
-ANALYSIS
-
-I. The Christian Church.
-
-II. The Roman Hierarchy.
-
-III. Corruption of the Ministry.
-
-REFERENCES.
-
-I Cor. xii: Eph. iv. The Gospel ch. xxii. Outlines of Ecclesiastical
-History, Section viii, 15-31 and note 5 and 6 in that section. See also
-authorities cited in notes New Witness for God, ch. iv.
-
-NOTES
-
-_The Necessity of a Church:_ The departure from the form and
-spirit of church government was no less marked than the moral and
-spiritual declension among the Christians of the early centuries of
-the era, or the departure from the true doctrine of Deity. Beyond
-filling the vacancy in the council of the Twelve Apostles, occasioned
-by the fall of Judas, there is no clear and satisfactory evidence that
-other successors of the Apostles were ever chosen, though the fair
-implication is that the organization of the Church, with Apostles,
-Prophets, Evangelists, Seventies, Bishops, Teachers, etc., was to be
-perpetuated as at first established. At least this organization was
-given for the perfecting of the saints, for the work of the ministry,
-until the saints should come to a unity of the faith and knowledge
-of the Son of God;[A] so that the plain inference is that as long as
-there are saints to be perfected, or edified, or united, or brought
-to the knowledge of God; as long as there is work for a ministry, or
-the necessity of a Church, through the agency of which the truth is to
-be taught to the world, and the lives of those who accept the truth
-perfected, so long will it be necessary to perpetuate the organization
-given of God for the achievement of those high purposes. To say
-that man could devise a better organization for the accomplishment
-of these several objects would be to challenge the wisdom of God.
-To say that any of these means provided in the Church organization
-could be dispensed with, would be to contradict the plain teaching of
-Scripture, which, in this very connection forbids the eye to say to
-the hand, I have no need of thee; or the head to the feet, I have no
-need of you; that is, one officer of the Church may not say to another
-officer, I have no need of thee.[B] The doctrine of Scripture is that
-all the officers of the Church, together with their several gifts,
-are essential to the Church of Christ; essential to its perfection;
-essential to the performance of the sacred functions assigned to it.
-Yet it must be conceded that the organization described in the New
-Testament did not survive the last of the Apostles; or preserve much
-beyond that time the spirit which the Master impressed upon it.[C]
-
-[Footnote A: I Cor. xii; Eph. iv.]
-
-[Footnote B: Cor. xii.]
-
-[Footnote C: Matt. xx.]
-
-_Central Authority in the Christian Church:_ The Apostles,
-while they lived, exercised a general jurisdiction over the Church,
-to which all submitted without question. In the exercise of their
-general authority they organized branches of the Church, appointed
-Elders or Bishops to take the oversight of them, and instructed them
-in Church government, and discipline, and doctrine. After the demise
-of the Apostles, there seems to have been left no central authority to
-exercise the functions of general supervision or presidency over the
-entire Church, such as the Twelve had exercised. That center of unity,
-together with the power thereof, seems to have vanished from the Church
-with the Apostles. The Bishops and some subordinate officers remained,
-it is true, but these were local, not general authorities. The Church
-in each city or district of country after the Apostolic age seems to
-have been regarded as a sort of independent republic of itself, without
-any bond of consociation with any other church beyond that which was
-the result of possessing a common faith in Christianity, which bond was
-one of sympathy merely, not of hierachical association.
-
-_Rise of the Roman Hierarchy:_ The rise of the hierarchy, with
-the centralization of its powers in the Bishop of Rome, and which
-ultimately dominated the whole Church, and not only the Church but,
-directly and indirectly, the western civilized world, came later, and
-was of gradual development; and when it was finally established, it
-was not the organization described in the New Testament, the Church
-with an inspired Priesthood of Apostles, and Prophets, Evangelists,
-Seventies and Pastors, etc., but a hierarchy fashioned by man out of
-such remnants of Church organization as survived Apostolic times.
-As the number of Christians increased, the bishops of large cities
-organized new branches of the Church in the suburbs of their cities,
-and in the towns and villages adjacent, and ordained for them a
-ministry. It was but natural perhaps that the officers of these new
-branches of the Church, both the bishops and subordinate clergy, should
-look to the one who had brought them into existence as a source of
-general presiding authority over them. And hence in time arose what
-were called metropolitan bishops, bishops who had under their direction
-the bishops of neighboring towns and villages--bishops of the "suburbs
-and the fields," they were sometimes called--and perhaps of the entire
-province of which the metropolitan city was recognized as the center.
-As the bishop of the metropolis, or of a province, became the center
-of ecclesiastical unity for that province, so too in time, the bishops
-of cities which were the capitals of the three great divisions of the
-empire--Antioch, Alexandria and Rome--asserted a superior dignity
-over metropolitan bishops. It was in these cities that the exarchs
-of the empire resided, and if we may trust the authority of Neander.
-the bishops of these cities also, at first, took that title, but
-later made choice of the more ecclesiastical name of Patriarch.[A] In
-addition to the importance attached to these cities as the capitals
-of the great divisions of the empire, a superior dignity in the minds
-of Christians attached to the Churches founded by the Apostles as the
-surest depositories of the Apostolic teaching and doctrine; and as
-Apostolic origin could be claimed for the churches in the three cities
-named, it is not surprising, when their political importance is added,
-that the bishops of those cities claimed superior dignity for their
-office, and united under their jurisdiction the metropolitan bishops
-of the respective three great divisions of the empire. Subsequently
-the same title was granted to the bishop of Jerusalem, and to the
-bishop of Constantinople; to the former it was granted in virtue of
-the peculiar sanctity which attaches to Jerusalem, and the fact that
-the first Christian Church was planted there; to the latter, because
-it was made the capital of the empire, "New Rome;" and because it was
-peculiarly the city of the first imperial patron of Christianity. Thus
-five patriarchates were established.
-
-[Footnote A: Neander Ch. Hist. vol. ii, p. 196.]
-
-Through circumstances too numerous and intricate to detail here, the
-bishops of Rome changed the primacy of mere precedence which had been
-accorded them among associated brethren, to a primacy of power and
-jurisdiction, which resulted in the bishops of Rome becoming recognized
-as the supreme head of the Christian Church; and the papacy entered
-upon that marvelous career which by the impartial can but be regarded
-as the shame of the Christian name.
-
-_Corruption of the Ministry:_ Attention has already been called
-to the corruptions which prevailed in that period of peace in the
-closing decades of the third century, where bishops are represented
-as being full of pride and ostentation; as deserting the law of piety
-and being inflamed against each other with mutual strifes, only
-accumulating quarrels, threats, rivalships, hostilities, hatreds
-towards each other, and only anxious to assert the Church government as
-a kind of sovereignty for themselves. And all this when Christianity
-was a proscribed religion; and when the Church, and especially its
-leaders, the bishops, were liable to severest persecution. Reason and
-a due consideration of human nature both combined to fix upon us the
-conviction that the bitterness of rivalry, of hatred, of ambition,
-must have greatly increased when metropolitan and patriarchal bishops,
-formerly proscribed and hunted like wild beasts, rose to the dignity
-of civil princes, and took upon them more and ever more of the spirit
-of worldliness as wealth and honor and popular applause were made the
-accompaniments of their ecclesiastical offices. History confirms what
-reason and a knowledge of human nature suggests; for the history of the
-Church after the elevation of proscribed Christianity to the dignity of
-the state religion of the Roman empire, is but the melancholy history
-of unholy ambition, jealousies, strifes, contentions, murders, and
-wars between rival bishops and their adherents on the one hand; and
-equally unholy struggles for worldly advantages with kings and rulers
-of this world on the other. The spirit that actuated the bishops of
-the Church after their elevation through the policy of Constantine is
-admirably illustrated by a remark of Gregory of Nazianzus, made in
-Constantinople, 380 A. D., when deploring the evils of the Church. He
-says:
-
-"Would to heaven there were no primacy, no eminence of place, and no
-tyrannical precedence of rank; that we might be known by eminence of
-virtue alone. But, as the case now stands, the distinction of a seat
-at the right hand or the left, or in the middle; at a higher or a
-lower place; of going before or aside of each other, has given rise to
-many disorders among us, to no salutary purpose whatever, and plunged
-multitudes in ruin."[A]
-
-[Footnote A: This remark is quoted by Neander, Ch. Hist., vol. ii, p.
-198.]
-
-_The Fatal Gift of a Christian Emperor:_ Matters in Church
-government did not mend with time, but grew worse and worse.
-Pride increased; rivalship between contending prelates grew more
-imbittered; ambition mounted higher and ever higher in the breasts
-of the shepherds of the flock of Christ. In His association with His
-Apostles--to whom He committed the keys of His kingdom--the Master had
-discouraged ambition and had said that he who would be great among
-His followers must be their minister; and whosoever would be chief
-among them, was to be their servant; and the government of His Church
-was to be distinct in these particulars from the governments of this
-world.[A] But all in vain were the instructions of Messiah to the
-worldly; ambitious prelates of an apostate Christianity had gradually
-supplanted the religion of Jesus Christs; and henceforth we may see in
-that hierarchy which usurped the place of the Church of Christ from
-the time of Constantine, all the spirit of pride, envy, jealousy,
-contention, strife, selfishness, bitterness, and unholy ambition which
-characterized the princes and rulers of this world; attended, too,
-with all the evils that wait upon these passions of rulers when once
-let loose, viz., secret plottings, usurpations of authority, corrupt
-elections, cruel imprisonments, banishments, secret and public murders,
-and wars; all undertaken, of course, in the interest of the gentle
-religion of Christ, and the maintenance of that authority which is
-based on love, and whose control over men is through the means of
-persuasion and the teaching of true knowledge. Is it not evident that
-the kingdom of peace, wherein was to dwell righteousness and truth,
-had become merely one of the kingdoms of this world? And were not the
-Fratriceli of the thirteenth century, though denounced as heretics,
-right when they loudly proclaimed their conviction that "the fatal
-gift of a Christian emperor had been the doom of the true Christian
-religion?"
-
-[Footnote A: Matt. xx:26, 27.]
-
-
-
-LESSON XXXIX.
-
-(Scripture Reading Exercise.)
-
-THE TESTIMONY OF PROPHECY.
-
-ANALYSIS.
-
-I. Predictions of the New Testament Prophets.
-
-II. Paul's Great Prophecy to the Thessalonians.
-
-III. The Prophecy of Isaiah on Breaking the "Everlasting Covenant."
-
-IV. Concluding Reflections on the Whole Subject of the Dispensations.
-
-REFERENCES.
-
-Besides the authorities cited in the notes see "Outlines Ecclesiastical
-History," Section vii. New Witness for God, chapter vi.
-
-NOTES
-
-_What is Prophecy but History Reversed:_ "What is prophecy but
-history reversed?" Nothing. Prophecy is a record of things before they
-take place. History is a record of them after they have occurred;
-and of the two prophecy is more to be trusted for its accuracy than
-history; for the reason that it has its source the unerring inspiration
-of God; while history--except in the case of inspired historians--is
-colored by the favor or prejudice of the writer, depends for its
-exactness upon the point of view from which he looks upon the events;
-and is likely to be marred in a thousand ways by the influences
-surrounding him--party considerations, national interest or prejudice;
-supposed influence upon present conditions and future prospects--all
-these things may interfere with history; but prophecy is free from such
-influences. Historians are self-constituted, or appointed by men; but
-prophets are chosen of God. Selected by divine wisdom, and illuminated
-by that spirit which shows things that are to come, prophets have
-revealed to them so much of the future as God would have men to know,
-and the inspired writers record it for the enlightenment or warning of
-mankind, with out the coloring or distortion so liable to mar the work
-of the historian. Thus Moses recorded what the history of Israel would
-be on condition of their obedience to God; and what it would be if they
-were disobedient. Israel was disobedient, and historians have exhausted
-their art in attempts to tell of their disobedience and suffering;
-but neither in vividness nor accuracy to the histories compare with
-the prophecy. So with the prophecy of Daniel in regard to the rise
-and succession of the great political powers that should dominate the
-earth, and the final triumph of thhe Kingdom of God. So with well nigh
-all of the prophecies. With these observations upon the trustworthiness
-of prophecy it is my purpose to show that prophecy no less than the
-facts of history, sustains the conclusion arrived at on the apostasy
-from the Christian religion, and the destruction of the Christian
-Church." (New Witness for God, pp. 113-4).
-
-_Testimony of Prophecy to the Universal Apostasy:_ Clear as the
-fact is made in this historical review that there was a complete and
-universal apostasy from the religion established in the Dispensation of
-the Meridian of Time; and clear as is the proof from the same review
-that the Church of Christ then established was destroyed, there is
-yet another line of evidence pointing to the same solemn fact that I
-cannot altogether omit, though often used in our literature, viz., the
-testimony of prophecy to the apostasy from the Christian religion, and
-the destruction of the Church of Christ.
-
-The Apostles themselves through the inspiration of the Holy Ghost were
-fully aware that such an apostasy would take place, as the following
-several predictions bear witness: Paul passing through Ephesus
-admonished the Elders of that Church to take heed to thhe flock "over
-which the Holy Ghost hath made you overseers; * * * * * for I know
-this, that after my departing shall grievous wolves enter in among
-you, not sparing the flock. Also of your own selves shall men arise,
-speaking perverse things, to draw away disciples after them."[A]
-
-[Footnote A: Acts xx:28-30.]
-
-_Paul's Predictions:_ TO Timothy Paul said: "The Spirit speaketh
-expressly, that in the latter times some shall depart from the faith,
-giving heed to seducing spirits and doctrines of devils; speaking
-lies in hypocrisy; having their conscience seared with a hot iron;
-forbidding to marry and commanding to abstain from meats."[A] And
-again: "I charge the to preach the word; be instant in season, out of
-season; reprove, rebuke, exhort with all long suffering and doctrine.
-For the time will come when they will not endure sound doctrine, but
-after their own lusts they shall heap to themselves teachers, having
-itching ears, and they shall turn away their ears from the truth, and
-shall be turned unto fables."[B]
-
-[Footnote A: I Tim. iv:1, 2, 3.]
-
-[Footnote B: II Tim. iv:1, 2, 3, 4.]
-
-And still again he said to Timothy: "This know also, that in the last
-days perilous times shall come. For men shall be lovers of their own
-selves, covetous, boasters, proud, blasphemers, disobedient to parents,
-unthankful, unholy, without natural affection, truce breakers, false
-accusers, incontinent, fierce, despisers of those that are good,
-traitors, heady, highminded, lovers of pleasure more than lovers of
-God; having a form of godliness, but denying the power thereof: from
-such turn away."[A]
-
-[Footnote A: II Tim. iii:1-5.]
-
-Peter's prophecy concerning the rise of false teachers among the
-saints, who privately would bring in damnable heresies, even denying
-the Lord who bought them, and by reason of whom the way of truth would
-be evil spoken of, we have already quoted.[A]
-
-[Footnote A: See page xlviii, and II Peter i:3.]
-
-_Paul's Prophecy to the Thessalonians:_ Paul, in his second
-epistle to the Thessalonians, gives utterance to a prophecy which
-covers the whole ground of the absolute and universal apostasy of
-Christendom. A prophecy which, if the apostasy of so-called Christendom
-has not been complete and universal, proves beyond all question that
-the great Apostle of the Gentiles is a false prophet; or if fulfilled,
-then it proves that the Church of Christ, so far as it existed in the
-earth, was to be destroyed; that another and different religion was
-to be substituted for the Christian religion; that another church,
-one founded by men, was to take the place of the Church of Christ, a
-worldly church dominated by the very spirit of Lucifer, who, under its
-rule, would oppose and exalt himself above all that is called God;
-and sit in the temple of God, showing himself, so far as this world
-is concerned, that he is God. Moreover, Paul declared in this very
-prophecy I am about to quote that the forces which would ultimately
-bring to pass this universal apostasy from the Christian religion--"the
-mystery of iniquity"--was already at work even in his day. With this
-introduction, which is also to be considered as my comment upon and
-interpretation of the passage, I quote Paul's great prediction on the
-universal Apostasy.
-
-Now we beseech you brethren, by the coming of our Lord Jesus Christ,
-and by our gathering together unto Him, that ye be not soon shaken in
-mind, or be troubled, neither by spirit, nor by word, nor by letter as
-from us, as that the day of Christ is at hand. Let no man deceive you
-by any means: for that day shall not come, except there come a falling
-away first, and that man of sin be revealed, the Son of Perdition; who
-opposeth and exalteth himself above all that is called God, or that is
-worshipped; so that he as God sitteth in the temple of God, showing
-himself that he is God. Remember yet not, that, when I was yet with
-you, I told you these things? And now ye know what withholdeth that he
-might be revealed in his time. For the mystery of iniquity doth already
-work: only he who now letteth (hindereth) will let (hinder), until he
-be taken out of the way. And then shall that wicked be revealed, whom
-the Lord shall consume with the spirit of His mouth, and shall destroy
-with the brightness of His coming: even him whose coming is after the
-working of Satan with all power and signs and lying wonders, and with
-all deceiveableness of unrighteousness in them that perish; because
-they receive not the love of the truth, that they might be saved. And
-for this cause God shall send them strong delusion, that they should
-believe a lie: that they all might be damned who believe not the truth,
-but had pleasure in uprighteousness.[A]
-
-[Footnote A: II Thes. ii:1-12.]
-
-_Isaiah's Great Prophecy:_ A more ancient prophet than Paul also
-predicted a like condition of the world in the last days. "Behold,"
-says Isaiah, "the Lord maketh the earth empty, and maketh it waste,
-and turneth it upside down, and scattereth abroad the inhabitants
-thereof. And it shall be, as with the people, so with the priest. * *
-* * * The land shall be utterly emptied and utterly spoiled: for the
-Lord hath spoken this word. The earth mourneth and fadeth away, the
-world languisheth and fadeth away, the haughty people of the earth do
-languish. The earth also is defiled under the inhabitants thereof;
-because they have transgressed the laws, changed the ordinance, broken
-the everlasting covenant. Therefore hath the curse devoured the earth,
-and they that dwell therein are desolate: therefore the inhabitants of
-the earth are burned, and few men left."[A]
-
-[Footnote A: Isaiah xxiv:1-16.]
-
-Clearly all this prophecy of Isaiah's has not yet been fulfilled; for
-the earth, however much it may have been defiled under the inhabitants
-thereof, has not yet been burned, and but few men left. That is a
-judgment that still hangs over the world; and will come upon it as
-sure as the Lord has spoken the word; and that, too, because men have
-transgressed the laws; because they have changed the ordinances;
-because they have broken--not the covenant made with Moses, or with
-Abraham--but because they have broken the everlasting covenant; of
-which covenant the blood of Christ is the sign and seal.[A] in other
-words, they have broken the Gospel covenant--departed from the Gospel
-faith--hence the predicted judgment.
-
-[Footnote A: Heb. xiii:10.]
-
-Yet a few shall escape. As the prophet in another place in this
-remarkable chapter says--referring to the general desolation of the
-earth and its inhabitants--"When thus it shall be in the midst of the
-land among the people, there shall be as the shaking of an olive tree,
-and as the gleaning of grapes when the vintage is done. They shall lift
-up their voices, they shall sing for the majesty of the Lord, they
-shall cry aloud from the sea. From which it is to be understood that
-there will be a few even in those disastrous times, whose righteousness
-will call down the favor of God. And though the earth shall reel to and
-fro like a drunkard, and the transgressions thereof shall be heavy upon
-it; though the Lord shall punish the host of the high ones that are on
-high, and the kings of the earth upon the earth; though as prisoners
-they shall be gathered into the pit, and will not be visited for many
-days; though the moon shall be confounded, and the sun ashamed, yet
-shall the Lord of Hosts reign in Mount Zion and in Jerusalem, and
-before his ancients gloriously." (Isaiah xxiv:20-23.)
-
-If I did not think these two great prophecies foretold completely the
-universal apostasy of Christendom, I should be tempted to enter into
-the consideration of the great prophecies to be found in the book
-of Daniel and the book of Revelation, and show how to both of these
-prophets, as well as unto Paul and other New Testament writers, the
-Lord revealed the rise of an earth-power that would not only open his
-mouth in blasphemy against God, to blaspheme His name and them who
-dwell in heaven;[A] who would speak great words against the Most High,
-and so magnify itself as to stand up against the Prince of princes--[B]
-but who would also make war with the saints and "prevail against
-them;"[C] who would "wear out the saints of the Most High;"[D] "destroy
-the mighty and the holy people;"[E] "make war with the saints and
-overcome them."[F] But believing that the two passages quoted at length
-entirely cover the subject prophetically, I shall not here enter into
-further prophetic proofs either of the corruptions of the Christian
-religion or the destruction of the Christian Church, deeming that what
-has already been set forth sufficient on that head.
-
-[Footnote A: Rev. xiii:6.]
-
-[Footnote B: Dan. vii:25; viii:25.]
-
-[Footnote C: Dan. vii:21.]
-
-[Footnote D: Dan. viii:25.]
-
-[Footnote E: Dan. viii:24.]
-
-[Footnote F: Rev. xiii:7.]
-
-Notwithstanding the above remark I think it will be to the advantage of
-the student to have placed before him in parallel form the predictions
-of St. John and Daniel, to which allusion is made.
-
-_John._
-
-And I stood upon the sand of the sea, and saw a beast rise up out of
-the sea, having seen seven heads and ten horns, and upon his heads the
-name of blasphemy.--(Rev. xiii:1.)
-
-And the Dragon gave him his power, and his seat, and great
-authority.--(Rev. xii:2.)
-
-And there was given unto him a mouth speaking great things and
-blasphemy; and power was given unto him to continue forty and two
-months.--(Rev. xiii:5.)
-
-And he opened his mouth in blasphemy against God to blasphemy His name
-and they who dwell in heaven.--(Rev. xiii:6.)
-
-And it was given unto him to make war with the Saints, and to overcome
-them.--(Rev. xiii:7.)
-
-_Daniel._
-
-Then I would know the truth of the fourth beast.--And of the ten horns
-that were in his head, and of the other which came up, * * that had
-eyes and a mouth that spake very great things.--(Dan. vii:19-20.)
-
-And his power shall be mighty, but not by his own power--(viii:2.)
-
-And he shall speak great words against the most high; and think to
-change times and laws, and they shall be given unto his hand until a
-time times and the dividing of time.--(vii:25.)
-
-And he shall magnify himself in his own heart. He shall also stand up
-against the Prince of Princes,--(viii:25.)
-
-I beheld and the same horn made war with the Saints and prevailed
-against them.--(vii:21.) He shall wear out the Saints of the most
-High.--(viii:25.) And he shall destroy the Mighty and the Holy
-people.--(viii:24.)
-
-_Concluding Reflections on the Whole Period Covered by the
-Dispensations as Far as Developed:_ The sum of the whole matter,
-thus far, is:--The purpose of man's creation and the plan of his
-redemption, were known to God and the immense host of the spirits of
-men before the creation of the earth. Adam came to the new creation,
-the earth, under the divine commandment to people it with his
-offspring. From Adam to Messiah numerous dispensations of the Gospel
-were given to men; but these dispensations were limited in their
-effectiveness, owing to the proneness of men to reject the truth, and
-to walk in darkness rather than light because their deeds were evil.
-Yet God left not Himself without witnesses in the earth; for there were
-a few in all dispensations that honored Him and his righteous laws.
-Finally, when the appointed time was come, Jesus of Nazareth, the Son
-of God, came and made the appointed Atonement for the sins of the world
-and brought men under the dominion of His mercy, as well those who
-lived before his coming, as those who lived after that event. He taught
-the Gospel; He brought life and immortality to light; He brought into
-existence His Church, and then ascended on high to His Father. For a
-time the Gospel in its purity was preached in the world by the chosen
-Apostles, though even in their days men began to mar it with their vain
-philosophies, their doctrines of science, falsely so called; and when
-the Apostles were all fallen asleep, then corruptions ran riot in the
-Church, doctrines of men were taught for the commandments of God; a
-church made by men was substituted for the Church of Christ; a church
-full of pride and worldliness; a church which, while it clung to forms
-of godliness, ran riot in excesses and abominations--until spiritual
-darkness, fell like a pall over the nations; and thus they lay for
-ages. In vain men sought to establish reforms, and through them bring
-back the religion of Jesus Christ, and the Church of Christ. To do
-that, however, was beyond the power of these men, however good their
-intentions. The Gospel taken from the earth, divine authority lost,
-the Church of Christ destroyed, there was but one way in which all
-these could be restored, viz.: By reopening the heavens and dispensing
-again a knowledge of the Gospel; by once more conferring divine
-authority upon men, together with a commission to teach all the world,
-and re-establish the Church of Christ on earth. In a word, it would
-require the incoming of the Dispensation of the Fullness of Times to
-restore all things, and gather together in one all things in Christ,
-both in heaven and in earth. Such a Dispensation is promised of God,
-as we have seen; and it now only remains to add that such dispensation
-was committed to the Prophet Joseph Smith; and this brings us to the
-outline development of that dispensation in Part VI.
-
-
-
-LESSON XL.
-
-(Scripture Reading Exercise.)
-
-LIFE AND CHARACTER OF CONSTANTINE--HIS INFLUENCE ON THE CHRISTIAN
-CHURCH.
-
-(A Lecture.[A])
-
-[Footnote A: Of all the abused terms in our "Mormon" vocabulary,
-perhaps this term "lecture" is the most abused. It is defined in
-the Dictionaries as "a discourse read or pronounced on any subject:
-especially, a formal or methodical discourse used for instruction." It
-includes the idea of careful preparation and literary excellence; but
-we style the most ordinary effort of our public speakers "lecturers."
-An error that should be corrected. When a "lecture" is announced, it
-should be understood that a treat is in store for the Quorum and their
-invited guests. See suggestion in a former lesson.]
-
-NOTES.
-
-_Suggestions to the Speaker:_ In Lesson XXX some suggestions as
-to "plans" for discourses were considered. Continuing the subject, we
-quote from the authority (Mr. Pittinger) so often cited in these pages.
-On the undesirability of allowing the plan of the discourse to appear,
-he says:
-
-"There may be occasions when a speaker is justified in announcing his
-divisions and subdivisions, but such cases are exceptions. Hearers do
-not care how a discourse is constructed, so it comes to them warm and
-pulsating with life. To give the plan of a speech before the speech
-itself is contrary to the order of nature. We are not required first
-to look upon a grisly skeleton before we can see a graceful, living
-body. There is a skeleton inside each body, but during life it is well
-hidden, and there is no reason that the speaker should anticipate the
-work of the tomb. It is hardly less objectionable to name the parts of
-the discourse during the progress of the discussion, for--continuing
-the former illustration--bones that project through the skin are very
-unlovely. The only case, I presume to think, where it is justifiable to
-name the parts of a discourse, either before or during its delivery, is
-where the separate parts have an importance of their own, in addition
-to their office of contributing to the general object. Much of the
-proverbial "dryness" of sermons arises from the preacher telling what
-he is about to remark, firstly, before he actually makes the remark
-thus numbered. Whenever we hear a minister read his text, announce
-his theme, state the parts into which he means to divide it, and then
-warn us that the first head will be subdivided into a certain number
-of parts, each of which is also specified in advance, we prepare our
-endurance for a severe test. What great speeches require are deep,
-strong appeals to the hearts of the people, through which shines the
-radiance of great truths and the lightning of intense convictions.
-These can all find their place in the most logically constructed
-address if the logic be not brought out and paraded in its offensive
-nakedness. No matter if the orator's mode of work is less understood.
-A tree is far more beautiful and impressive when covered with waving
-foliage, even if some of the branches are hidden. Let the tide of
-eloquence flow on in an unbroken stream, bearing with it all hearts,
-but giving no indication of the manner in which it is guided; or,
-better still, let it move with the impetus of the cannon-ball, but
-without proclaiming in advance the mark toward which it is flying.
-The plan should go just as far as the intended speech, that we may
-know exactly where to stop. Then we can arise with confidence, for
-we are sure that we have something to say; we know what it is, and,
-most important of all, we will know when it is finished. Most of the
-objections urged against extempore speaking apply only to speeches that
-have no governing plan. But when a firm and clear plan is prearranged,
-there is no more danger of saying what we do not intend, or of running
-into endless digressions, than if every word was written. Indeed, there
-is no better way of guarding against undue discursiveness in a written
-speech than by arranging such a plan before beginning to write. But
-it may be urged that this laborious preparation--this careful placing
-of every thought--will require as much time as to write in full. It
-may at first. The mind needs to be drilled into the work, and it will
-be of great value even as a mental discipline. No study of logic or
-of metaphysics will give such practical insight into the nature of
-the mind's workings as this prearrangement of thoughts and words to
-frame a speech. But the work grows continually easier with practice,
-until the mature speaker will save three-fourths or even more than
-that proportion of the time consumed by the speech-writer. The speech
-is now clearly indicated. A plan has been prepared that fixes each
-item in its proper place. There is no further danger of the looseness
-and desultoriness with which extempore speech has been reproached.
-Yet there is abundant room for the inspiration of the moment. It is
-possible, in all the fire of utterance, to leave the beaten track and
-give expression to any new ideas that may be called up by the ardor of
-speech. But a sure foundation is laid--a course is marked out which
-has been deeply premeditated, ant which gives certainty to all we say."
-(Extempore Speech, Pittinger. pp. 173-4-5-6.)
-
-* * * *
-
-_Clearness in Speech:_ In Lesson XXX we dealt with ambiguity of
-speech through the use of too many pronouns: in this Lesson we propose
-to show the ambiguity that arises from the uncertainty of antecedents
-of pronouns.
-
-_Pronouns Must Have Unmistakable Antecedents:_ "A pronoun may be
-used a great number of times without destroying coherence, if it refers
-always to the same antecedent. In the following passage from Macaulay,
-"he" is used twelve times; yet the passage is firmly coherent:
-
-"The situation of William was very different. He could not, like those
-who had ruled before him, pass an Act in the spring and violate it
-in the summer. He had, by assenting to the Bill of Rights, solemnly
-renounced the dispensing power; and he was restrained, by prudence as
-well as by conscience and honour, from breaking the compact under which
-he held his crown. A law might be personally offensive to him: it might
-appear to him to be pernicious to his people: but, as soon as he had
-passed it, it was, in his eyes, a sacred thing. He had, therefore, a
-motive, which preceding kings had not, for pausing before he passed
-such a law. They gave their word readily, because they had no scruple
-about breaking it. He gave his word slowly, because he never failed to
-keep it." (Macaulay: History of England.)
-
-There is much danger that in some way the antecedent of a pronoun will
-be left uncertain. If the antecedent is shifted, if the pronoun stands
-without any antecedent, or with only a vague antecedent, or if the word
-to which it refers grammatically is not the word to which it refers in
-sense, ambiguity surely results. The following sentences are cases in
-point:
-
-"Either way will be difficult, for the President will want the
-Secretary of War to be inferior in rank to the commanding general, as
-he will be more of a personal appointee, and so he will have a better
-control over the army."
-
-_Corrected:_ "Either way will be difficult, for the President will
-want the Secretary of War to be inferior in rank to the commanding
-general, because then the former will be more of a personal appointee,
-and he himself will so gain a better control over the army."
-
-The first "he" refers to the Secretary of War, the second to the
-President; the shift in antecedent produces complete obscurity.
-
-No doubt Banquo was ambitious, but it did not master him as it did
-Macbeth.
-
-_Corrected:_ No doubt Banquo was ambitious, but ambition (or the
-craving for advancement) did not master him as it did Macbeth.
-
-In the original form, "it" is without an antecedent, because a pronoun
-may not refer grammatically to an adjective. The reader is left to
-supply the noun "ambition" from the use of the adjective "ambitious."
-
-We went to the Capitol determined to vote against him, but got there
-too late for our votes to count, which seemed to our adherents a most
-unwise policy.
-
-_Corrected:_ We went to the Capital determined to vote against
-him, though this determination seemed to our adherents a most unwise
-policy, but we got there too late for our votes to count.
-
-"Which" is here ambiguous, because its antecedent is vague. Speaking
-strictly, it has no antecedent, for "which" may not refer grammatically
-to a phrase or a clause, but, like all pronouns, must have one word
-as its antecedent. Disregarding, however, the grammatical fault, we
-may still condemn the sentence, because "which" may mean either the
-determination to cast a negative vote or the carelessness of coming
-late.
-
-1. They (the Danes) did not care for grammar, and, consequently, their
-influence unsettled the inflections of the language and prepared the
-way for their complete disappearance.
-
-_Corrected._ They (the Danes) did not observe the rules of
-grammar, and, consequently, their influence unsettled the language and
-prepared the way for the complete disappearance of inflection.
-
-2. General Johnson's father, also a soldier, died in battle before his
-twentieth year.
-
-_Corrected._ General Johnson's father, also a soldier, died in
-battle before his son was twenty.
-
-In the first sentence, "their" refers grammatically to "the Danes," in
-sense to "inflections;" in the second, "his" refers grammatically to
-"father," in sense to "General Johnson." Be careful to make a pronoun
-refer grammatically to the word it modifies in sense. In all these
-cases, rewriting has increased the number of words, but when clearness
-is at stake, to think of the number of words is a "penny-wise,
-pound-foolish policy." (Composition and Rhetoric, Herrick and Damon,
-pp. 305-7.)
-
-
-
-PART VI.
-
-THE Dispensation of the Fullness of Times.
-
-NOTE I.
-
-
-
-LESSON LI.
-
-(Scripture Reading Exercise.)
-
-OPENING OF THE DISPENSATION.
-
-ANALYSIS.
-
-I. Joseph Smith's Vision.
-
-II. Status of the Christian World Announced.
-
-III. The American Scriptures Revealed and Translated.
-
-REFERENCES.
-
-"Pearl of Great Price"--writings of Joseph Smith--"History of the
-Church," Vol. I, ch. i. Doc. & Cov. Sec. i.
-
-New Witness for God, ch. x, note 3.
-
-History of the Church. Vol. I, ch. ii; Vol. IV. ch. xxxi. Pearl of
-Great Price, p. 81 et seq, and note 5.
-
-NOTES.
-
-_1. Dispensation of the Fullness of Times:_ A "dispensation,"
-in a general way, has been already defined (Lesson VII, note I.) By
-"Dispensation of the Fullness of Times" is meant the dispensation
-which includes all others; and gathers to itself all things which
-bear any relation whatsoever to the work of God. Also it is the last
-dispensation, the one in which will be gathered together in one all
-things in Christ, both which are in heaven and which are on earth;
-even in Him. It is the dispensation which will see fulfilled all the
-decrees of God respecting the salvation of men and the redemption of
-the earth itself; and bears such relation to all other dispensations of
-the Gospel as the ocean does to all earth's streams. It receives and
-reunites them all in itself. (History of the Church, Vol. I, pp. 25-6.)
-
-_2. The Announcement of the Universal Apostacy:_ It is a most
-startling announcement with which the Prophet Joseph Smith begins his
-message to the world. Concerning the question, he asked God--"Which of
-all the sects is right, and which shall I join?" he says:
-
-"I was answered that I must join none of them, for they were all wrong,
-and the personage who addressed me said that all their creeds were an
-abomination in His sight: that those professors were all corrupt: that
-'they draw near to me with their lips, but their hearts are far from
-me; they teach for doctrines the commandments of men: having a form of
-godliness, but they deny the power thereof."[A]
-
-[Footnote A: History of the Church, Vol. I, p. 6.]
-
-This is a tremendous arraignment of all Christendom. It charges a
-condition of universal apostasy from God; especially upon Christendom
-that was dwelling in a fancied security of being the farthest removed
-from the possibility of such a charge was it severe. Each division
-of the so-called Christian Church felicitating itself with the
-flattering unction that its own particular society possessed the
-enlightened fullness of the Christian religion. While the boldness of
-this declaration of the young Prophet is astounding, upon reflection
-it must be conceded that just such a condition of affairs in the
-religious world is consistent with the work he, under the direction
-of divine Providence, was about to inaugurate. Nothing less than
-a complete apostasy from the Christian religion would warrant the
-establishment of the Church of Jesus Christ of Latter-Day Saints. Of
-sects there were already enough in existence. Division and subdivision
-had already created of confusion more than enough, and there was no
-possible excuse for the introduction of a new Christian sect. But if
-men through apostasy had corrupted the Christian religion and lost
-divine authority to administer the ordinances of the Gospel, it was of
-the utmost importance that a new dispensation of the true Christian
-religion should be given to the world. It should also be observed at
-this point, that Joseph Smith, then but a boy, scarcely removed from
-childhood, was not himself pronouncing judgment upon the status of
-Christendom. It was not he who declared the sects to be all wrong,
-their creeds an abomination, and the professors thereof corrupt. He of
-all persons, both on account of his extreme youthfulness and his lack
-of general information, was among the least qualified to pronounce upon
-such a question. Indeed, he himself confesses his unfitness for such an
-office. His seeking knowledge from God upon this very question--"which
-of all the sects is right?" is a confession of his own inability to
-determine the matter. No human wisdom was sufficient to answer that
-question. No man in all the world was so pre-eminent as to be justified
-in proclaiming the divine acceptance of one church in preference to
-another, or God's rejection of them all. Divine wisdom alone was
-sufficient to pass judgment upon such a question; and there is peculiar
-force in the circumstance that the announcement which Joseph Smith
-makes with reference to this subject is not formulated by him nor by
-any other man, but is given to him of God. God has been the judge of
-apostate Christendom, Joseph Smith but His messenger, to herald that
-judgment to the world.
-
-_3. Far Reaching Effect of First Direct Revelation in Modern
-Times:_ "How little that fair-haired boy, Joseph Smith, standing
-there in the unpruned forest, with the sunlight stealing through the
-trees about him, realized the burden placed upon his shoulders that
-morning by reason of the visitation he received in answer to his prayer!
-
-Here is not the place for argument, that is to come later; but let
-us consider the wide-sweeping effect of this boy's vision upon the
-accepted theology of Christendom.
-
-First, it was a flat contradiction to the assumption that revelation
-had ceased, that God had no further communication to make to man.
-
-Second, it reveals the errors into which men had fallen concerning the
-personages of the Godhead. It makes it manifest that God is not an
-incorporeal being without form, or body, or parts; on the contrary, he
-appeared to the Prophet in the form of a man, as he did to the ancient
-prophets. Thus after centuries of controversy the simple truth of
-the Scriptures, which teach that man was created in the likeness of
-God--hence God must be the same in form as man--was reaffirmed.
-
-Third, it corrected the error of the theologians respecting the oneness
-of the persons of the Father and the Son. Instead of being one person
-as the theologians teach, they are distinct persons, as much so as any
-father and son on earth; and the oneness of the Godhead referred to
-unity of purpose and of will; the mind of the one being the mind of the
-other, and so as to the wrill and other attributes.
-
-The announcement of these truths, coupled with that other truth
-proclaimed by the Son of God, viz., that none of the sects and churches
-of Christendom were acknowledged as the church or kingdom of God,
-furnish the elements for a religious revolution that will affect the
-very foundations of modern Christian theology. In a moment all the
-rubbish concerning theology which had accumulated through all the
-centuries since the Gospel and authority to administer its ordinances
-had been taken from the earth, was grandly swept aside--the living
-rocks of truth were made bare upon which the Church of Christ was to be
-founded--a New Dispensation of the Gospel was about to be committed to
-the earth--God had raised up a Witness for himself among the children
-of men." (New Witness, pp. 173-4.)
-
-_4. Joseph Smith's Description of the Book of Mormon:_ "The
-records (in plates of the Book of Mormon) were engraven on plates
-which had the appearance of gold, each plate was six inches wide and
-eight inches long, and not quite so thick as common tin. They were
-filled with engravings, in Egyptian characters, and bound together in
-a volume as the leaves of a book, with three rings running through the
-whole. The volume was something near six inches in thickness, a part of
-which was sealed. The characters on the unsealed part were small, and
-beautifully engraved. The whole book exhibited many marks of antiquity
-in its construction, and much skill in the art of engraving. With the
-records was found a curious instrument, which the ancients called "Urim
-and Thummim," which consisted of two transparent stones set in the rim
-of a bow fastened to a breast plate. Through the medium of the Urim and
-Thummim I translated the record by the gift and power of God.
-
-In this important and interesting book the history of ancient America
-is unfolded, from its first settlement by a colony that came from the
-Tower of Babel, at the confusion of languages, to the beginning of the
-fifth century of the Christian Era. We are informed by these records
-that America in ancient times has been inhabited by two distinct races
-of people. The first were called Jaredites, and came directly from
-the Tower of Babel. The second race came directly from the city of
-Jerusalem, about six hundred years before Christ. They were principally
-Israelites, of the descendants of Joseph. The Jaredites were destroyed
-about the time that the Israelites came from Jerusalem, who succeeded
-them in the inheritance of the country. The principal nation of the
-second race fell in battle towards the close of the fourth century.
-The remnant are the Indians that now inhabit this country. This
-book also tells us that our Saviour made His appearance upon this
-continent after His resurrection; that He planted the Gospel here in
-all its fullness, and richness, and power, and blessing; that they had
-Apostles, Prophets, Pastors, Teachers, and Evangelists; the same order,
-the same priesthood, the same ordinances, gifts, powers, and blessings,
-as were enjoyed on the eastern continent, that the people were cut off
-in consequence of their transgressions, that the last of their prophets
-who existed among them was commanded to write an abridgment of their
-prophecies, history, etc., and to hide it up in the earth, and that it
-should come forth and be united with the Bible for the accomplishment
-of the purposes of God in the last days." (History of the Church, Vol.
-IV, pp. 537-8.)
-
-
-
-LESSON XLII.
-
-(Scripture Reading Exercise.)
-
-ESTABLISHMENT OF THE CHURCH.
-
-ANALYSIS.
-
-I. Restoration of the Aaronic Priesthood.
-
-II. Restoration of the Melchisedek Priesthood.
-
-III. Power and Authority of Priesthood.
-
-IV. Organization of the Church.
-
-REFERENCES.
-
-Pearl of Great Price, pp, 98-151 and note.
-
-History of the Church, Vol. 1 ch. v. See Note 1.
-
-History of the Church. Vol. ch. v and note at pp. 40-42.
-
-Doc. and Cov. Sec. vii:20 and Ibid 18, 19. Also Sec. 84.
-
-History of the Church, Vol. 2 chs. viii, ix. Doc. and Cov. Sec. xx.
-Outlines of Ecclesiastical History, pp. 316-334 and note.
-
-NOTES.
-
-_1. Priesthood:_ "Priesthood is power which God gives to man,
-by which man becomes an agent of God; an authorized officer in his
-kingdom, with the right and power to teach the laws of the kingdom,
-and administer the ordinances by which foreigners and aliens are
-admitted to citizenship. It gives man the right and power to act in
-God's stead,--thus: If a man endowed with the proper degree of the
-priesthood takes one who believes the gospel and baptizes him for the
-remission of sins in the name of the Father, Son and Holy Ghost, the
-act of that authorized servant of God is just as valid as if the Lord
-Jesus Christ himself did it, and remission of sins will follow. So also
-if an authorized servant of God lays on hands to impart the Holy Ghost,
-the Holy Ghost will be given, inasmuch as all is done as the law of
-the Lord directs. So in preaching, exhorting, warning; whether it be
-by God's own voice, or the voice of his servants, it is the same. Man
-through receiving the priesthood becomes God's agent; and the Lord is
-bound to recognize the ministrations of his agents so long as they act
-in accordance with the terms by which they hold that agency. Such is
-priesthood." (Outlines, p. 364.)
-
-"The power and authority of the Higher or Melchisedek Priesthood, is to
-hold the keys of all the spiritual blessings of the church--To have the
-privilege of receiving the mysteries of the kingdom of heaven--to have
-the heavens opened unto them--to commune with the general assembly and
-church of the first born, and to enjoy the communion and presence of
-God the Father, and Jesus the Mediator of the new covenant. The power
-and authority of the lesser, or Aaronic priesthood, is to hold the keys
-of the ministering angels, and to administer in outward ordinances, the
-letter of the gospel--the baptism of repentance for the remission of
-sins, agreeable to the covenants and commandments." (Doc. & Cov. Sec.
-107, vers. 18-20.)
-
-_2. Reflections on the Restoration of the Aaronic Priesthood:_
-The same qualities of directness and simplicity, are to be observed
-in the ordination of Joseph Smith and Oliver Cowdery to the Aaronic
-Priesthood, by John the Baptist. This is the more surprising when the
-circumstances connected with that event are taken into account. The
-Aaronic Priesthood had not been upon the earth for many centuries; it
-is to be restored by the great forerunner of Messiah, whose business it
-is to prepare the way before him; he descends out of heaven in a pillar
-of light, and appears to Joseph Smith and Oliver Cowdery and lays his
-hands upon them--I am bold to affirm it as my steadfast belief that
-any mere enthusiast or imposter would have taken advantage of these
-really dramatic circumstances to have indulged in something theatrical
-in the ceremony of ordination that was to follow. Some reference to
-the long absence of the Priesthood from the earth; some glowing words
-relative to its importance; the awful solemnity of conferring part
-of God's power on men; the honor these men received in having it
-bestowed upon them--the temptation to the mere enthusiast or imposter
-to have indulged in some extravagant expression would have been simply
-irresistible. But hear what the angel said:
-
-Upon you, my fellow-servants, in the name of Messiah, I confer the
-Priesthood of Aaron, which holds the keys of the ministering of angels
-and the gospel of repentance, and of baptism by immersion for the
-remission of sins; and this shall never be taken again from the earth,
-until the sons of Levi do offer again an offering unto the Lord in
-righteousness. That was all, except that the messenger explained that
-he acted under the direction of Peter, James and John, that a higher
-Priesthood would later be conferred upon them, and commanded them each
-to baptize the other.
-
-The simplicity, directness and appropriateness of this ordination in
-the presence of such temptation to introduce pomp and ceremony, stamp
-it with the seal of truth. It is just such an ordination as we would
-expect--upon due reflection--an angel to make, full, covering all
-necessary ground, but simple and direct." (New Witness for God, pp.
-225-6.)
-
-_The Line of the Restoration of the Meichisedek Priesthood:_ The
-promise to confer upon Joseph and Oliver the Melchisedek Priesthood
-was fulfilled; but as there is no definite account of the event in the
-history of the Prophet Joseph, or, for matter of that, in any of our
-annuals, the evidences of the fact of their ordination to the higher or
-Melchisedek Priesthood promised them by John the Baptist, are presented
-now, together with a consideration of the place where, and the time
-when, the great event occurred.
-
-The Prophet Joseph, in a communication to the Church, under date of
-September 6, 1842, makes undoubted allusion to the restoration of the
-Melchisedek Priesthood in the course of an ecstatic review of the great
-things God had revealed to him. He said: "And again, what do we hear?
-Glad tidings from Cumorah; Moroni, an angel from heaven, declaring the
-fulfillment of the prophets--the book to be revealed. A voice of the
-Lord in the wilderness of Fayette, Seneca county, declaring the three
-witnesses to bear record of the book. The voice of Michael on the hanks
-of the Susquehanna, detecting the devil when he appeared as an angel
-of light. The voice of Peter, James and John in the wilderness between
-Harmony, Susquehanna county, and Colesville, Broome county, on the
-Susquehanna river, declaring themselves as possessing the keys of the
-kingdom, and of the Dispensation of the Fullness of Times." (Doctrine
-and Covenants, Sec. cxxviii:20.)
-
-In one of the early revelations given to the Prophet Joseph, the Lord
-makes most direct reference to the restoration of the higher Priesthood
-through the ministration of Peter, James and John. The subject matter
-of the revelation is the Sacrament of the Lord's Supper; and in the
-course of it the Lord promises to "drink of the fruit of the vine" with
-his servants on earth to whom the revelation is addressed; "and with
-Moroni, * * * * and also Michael, or Adam, the father of all. * * * * *
-and also with Peter, and James, and John, whom I have sent unto yon, by
-whom I have ordained you and confirmed you to be Apostles, and special
-witnesses of my name, and bear the keys of your ministry, and of the
-same things which I revealed unto them: unto whom I have committed
-the keys of my kingdom, and a dispensation of the Gospel for the last
-times; and for the fullness of times." (Doctrine and Covenants, Sec.
-xxvii.) This revelation was given some time early in August, 1830,
-but only the first four verses were written at that time. The rest of
-it was written in September of that year. (See chapters xi of this
-volume.) These two allusions--the one by the Prophet and the other by
-the Lord--to the restoration of the Melchisedek Priesthood not only
-make clear the fact that the Melchisedek Priesthood was restored in
-accordance with the promise of John the Baptist when conferring the
-Aaronic Priesthood, but they make it possible to fix upon the place
-where, and approximately the time when, the event occurred. Undoubtedly
-the place where the ordination was performed was on the banks of the
-Susquehanna river, in the wilderness between Colesville, in Broome
-county, New York, and Harmony, in Susquehanna county Pennsylvania; for
-it is there the Prophet says the voice of Peter, James and John was
-heard declaring themselves as "possessing the keys of the kingdom, and
-of the dispensation of the Fullness of Times;" for which appearing and
-declaration there could be no other occasion than the ordination of
-Oliver and Joseph to the Melchisedek Priesthood in fulfillment of the
-promises made by John the Baptist. The time at which the ordination
-took place was evidently between the 15th of May, 1829, and August,
-1830. The last named date is the one under which the Lord so definitely
-referred to the circumstance of having sent Peter, James and John to
-ordain Joseph and others to be Apostles, even special witnesses of His
-name, and unto whom he had committed the keys of the kingdom. Hence the
-time of the ordination must have been between those two dates.
-
-From information contained in other revelations, however, this
-period within which the Melchisedek Priesthood was restored may be
-considerably reduced. In April, 1830, a revelation was given concerning
-the organization and government of the Church, and in that revelation
-the Lord said: "Which commandments (i. e. to organize the Church) were,
-given to Joseph Smith, Jun., who was called of God, and ordained an
-Apostle of Jesus Christ, to be the first Elder of this Church; and
-to Oliver Cowdery, who was also called of God, an Apostle of Jesus
-Christ, to be the second Elder of this Church, and ordained under his
-hand." (Doctrine and Covenants, Sec. xx:2, 3.) This allusion to the
-ordination of these men to the apostleship reduces the time of their
-ordination to the period between the 15th of May, 1829, and April 6,
-1830.
-
-But the time within which the ordination took place may be still
-further reduced. In a revelation bearing the date of June, 1829, making
-known the calling of the Twelve, the Lord said: "I speak unto you,
-even as unto Paul mine Apostle, for you are called even with that same
-calling with which he was called." As this could scarcely be said of
-men who had not been ordained to the same holy apostleship as that held
-by Paul, and consequently to the Melchisedek Priesthood, the conclusion
-is reasonable that the ordination promised by John the Baptist,
-doubtless occurred some time between May 15, 1829, and the expiration
-of the month of June of that same year. (History of the Church, vol. I,
-pp. 40-41, note.)
-
-_3. The Organization of the Church of Christ:_ In all things, the
-two young men, Joseph Smith and Oliver Cowdery, waited for direction
-from the Lord, and hence did not undertake to organize the church until
-he commanded them. It was in obedience to a commandment from the Lord,
-therefore, that they appointed the sixth day of April, 1830, as the
-time to organize the church. Several persons who had been baptized,
-and a few of their friends, met at the house of Peter Whitmer, Sen.,
-in Fayette, Seneca county, in the state of New York, to affect that
-organization. The meeting was opened by solemn prayer after which,
-according to previous commandments, the Prophet Joseph called upon
-the brethren present to know if they would accept himself and Oliver
-Cowdery as their teachers in the things of the Kingdom of God; and
-if they were willing that they should proceed to organize the church
-according to the commandment of the Lord. To this they consented by
-unanimous vote. Joseph then ordained Oliver an Elder of the Church
-of Jesus Christ; after which Oliver ordained Joseph an Elder of the
-said church. The sacrament was administering and those who had been
-previously baptized were confirmed members of the church and received
-the Holy Ghost by the laying on of hands. Some enjoyed the gift of
-prophecy, and all rejoiced exceedingly. (See Note 4, end of section.)
-
-While the church was yet assembled a revelation was received from the
-Lord, directing that a record be kept in the church, and that in it
-Joseph be called a seer, a translator, a prophet, an apostle of Jesus
-Christ, an elder of the church; and the church was commanded to give
-heed to all his words and commandments which he should receive from the
-Lord; accepting his word as the word of God in all patience and faith.
-On condition of their doing this the Lord promised them that the gates
-of hell should not prevail against the church; but on the contrary he
-would disperse the powers of darkness from before them and shake the
-heavens for their good.
-
-_4. The Voice of God and the Voice of the People in Church
-Government:_ Thus the church was organized; and in that organization
-we see the operation of two mighty principles--the voice of God; the
-consent of the people. At the time that Joseph and Oliver received
-instruction to ordain each other to be elders of the church, they were
-told to defer their ordination until such time as would be practicable
-to get their brethren who had been and who would be baptized assembled
-together: for they must have the sanction of their brethren before
-they ordained each other elders of the Church; and their brethren must
-decide by vote whether they would accept them (Joseph and Oliver) as
-spiritual teachers. Thus, notwithstanding Joseph and Oliver had been
-ordained apostles under the hands of Peter, James and John, and had
-doubtless re-ordained each other as already stated, yet when it came to
-being ordained Elders of the church, and made the spiritual leaders of
-it, it must be done by the common consent of the church; and thus early
-we see enforced that law which says: All things shall be done by common
-consent in the church, by much prayer and faith. But no sooner was the
-church organized than a prophet, a seer, a translator, is appointed and
-the church commanded to give heed to his words, and to receive them as
-coming from the mouth of the Lord himself. Here in the very inception
-of the church organization is clearly established the great truth, the
-grand principle, that in the government of the church there is to be a
-union of the voice of God and the consent or voice of the people. Not
-_vox populi, vox Dei;_ nor _vox Dei, vox populi;_ but _vox
-Dei et vox populi._[A] (Outlines, pp. 319-21.)
-
-[Footnote A: The voice of God and the voice of the people.]
-
-
-
-LESSON XLIII.
-
-(Scripture Reading Exercise.)
-
-DOCTRINAL AND ORGANIC DEVELOPMENT (Note 1).
-
-ANALYSIS.
-
-I. The Name of the Church:
-
-1. The Church of Christ.
-
-2. The Church of the Latter Day Saints.
-
-3. The Church of Jesus Christ of Latter Day Saints.
-
-II. The first officers of the Church:
-
-1. Elders.
-
-2. Priests.
-
-3. Teachers.
-
-4. Deacons.
-
-III. Subsequent additions of officers and Councils.
-
-1. The Presidency of the Church.
-
-2. High Priests.
-
-3. Bishops.
-
-4. Standing High Councils.
-
-5. Councils of the Seventy.
-
-REFERENCES.
-
-History of the Church, Vol. II p. 79, 62--See title of minutes as also
-minutes and footnote; also Ibid pp. 79, 249. Doc. & Cov. Sec. cxv. and
-History of the Church Vol. III, pp. 23-4 and note 2, note 1. Doc. &
-Cov. Sec. xx. New Witness for God, ch. xxiv.
-
-Doc. & Cov. Sec. xx; 65-67. Also Ibid Secs, lxxxiv, cvii; cxxiv,
-(Presidency.)
-
-Doc. & Cov. Sec. xx; 2, 3. History of the Church Vol. I pp. 76-78. Ibid
-243 and foot note. Ibid p. 267. Ibid p. 334 (Doc. & Cov. Sec. xc; 6.
-And Vol. II p. 176. Doc. & Cov. Sec. cvii-22.)
-
-History of the Church Vol. I pp. 175-6 and foot notes.
-
-Doc. and Cov. Sec. xli; 9 and foot note lxxii; 1-15.
-
-Doc. & Cov. Sec. cii. History of the Church, Vol. II ch. ii.
-
-Doc. & Cov. Sec. xviii, also Sec. cvii. History of the Church, Vol. II,
-ch. xiii. And the foot notes. Also Seventy's Year Book No. 1, Lesson i,
-ii, iii.
-
-NOTES.
-
-_1. Development of the Church and its Doctrine:_ Only the merest
-outline can be indicated on the Doctrinal and Organic development of
-the Church in this and the succeeding (which is the concluding) LESSON
-of this Year Book. It should be understood, however, that we have
-been merely led up to the Dispensation of the Fullness of Times, not
-into it. These sketches are merely traced to give something like
-completeness to our outline History of the Dispensations, but it should
-be remembered of course that they are outlines throughout, and that
-these of the last dispensation, the most incomplete.
-
-_2. The Evolution of the Name of the Church:_ "For thus shall my
-Church be called in the last days, even the Church of Jesus Christ of
-Latter-day Saints." It will be observed that the Lord gives to the
-Church its official name, "The Church of Jesus Christ of Latter-day
-Saints." Previous to this the Church had been called "The Church of
-Christ," "The Church of Jesus Christ," "The Church of God," and by
-a conference of Elders held at Kirtland in May, 1834, (see Church
-History, vol. 2 pp. 62-3), it was given the name "The Church of the
-Latter-day Saints." All these names, however, were by this revelation
-brushed aside, and since then the official name given in this
-revelation has been recognized as the true title of the Church, though
-often spoken of as "The Mormon Church," the "Church of Christ," etc.
-The appropriateness of this title is self evident, and in it there is
-a beautiful recognition of the relationship both of the Lord Jesus
-Christ and of the Saints to the organization. It is "The Church of
-Jesus Christ." It is the Lord's. He owns it. He organized it. It is
-the Sacred Depository of His truth. It is His instrumentality for
-promulgating all those spiritual truths with which He would have
-mankind acquainted. It is also His instrumentality for the perfecting
-of the Saints, as well as for the work of the ministry. It is His in
-all these respects. But it is an institution which also belongs to
-the Saints. It is their refuge in principle, doctrine; and they have
-joint ownership in it with Jesus Christ, which ownership is beautifully
-recognized in the latter part of the title. "The Church of Jesus Christ
-of Latter-day Saints," is equivalent to "The Church of Jesus Christ;"
-and "The Church of the Latter-day Saints." (History of the Church, vol.
-III, p. 24.)
-
-_3. The Presidency:_ The idea of Presidency of the Church like
-all things else seems to have passed through a course of development.
-At the first organization effected on the 6th of April, 1830, Joseph
-Smith and Oliver Cowdery were sustained as the First and Second Elders
-of the Church (Doc. & Cov. Sec. xx and Sec. xxi, History of the Church,
-vol. I, pp. 76-78.) Subsequently on the 25th of January, 1832, Joseph
-Smith was ordained President of the High Priesthood at a conference
-at Amherst, Ohio; in which position he was sustained by a general
-conference of the Church held in Zion (Independence, Mo.), on the 26th
-of April, 1832. On March 8th, 1833, a revelation was given announcing
-Sidney Rigdon and Frederick G. Williams to be equal with the Prophet in
-holding the keys of the kingdom (Doc. & Cov. Sec. xc:6); on the 18th
-of the same month, these brethren expressed the desire to be ordained
-to their office. "Accordingly," remarked the Prophet, "I laid my
-hands on Brother Sidney and Frederick, and ordained them to take part
-with me in holding the keys of this last kingdom and to assist in the
-Presidency of the High Priesthood, as my counselors." (History of the
-Church, vol. I, p. 334.)
-
-On the 5th of December, 1834, Oliver Cowdery was brought into the
-Presidency of the High Priesthood--which is also the Presidency of the
-Church--taking his place as "Second Elder" of the Church (see History
-of the Church vol. II, p. 176 and foot note). In pursuance of this
-arrangement it will be found on the title page of the "Doctrine and
-Covenants" Issued at Kirtland in August, 1835, that these four brethren
-are set forth is the Presiding Elders of the Church, as follows:
-
-_Compiled by_
-
-Joseph Smith, Junior,
-
-Oliver Cowdery,
-
-Sidney Rigdon,
-
-Frederick G. Williams,
-
-(Presiding Elders of Said Church).
-
-On March the 28th, 1835, however, a revelation was received in which it
-is said: "Of the Melchisedek Priesthood, three presiding High Priests,
-chosen by the body, appointed and ordained to that office, and upheld
-by the conference, faith, and prayer of the church, form a quorum of
-the Presidency of the church." (Doc. & Cov., Sec. 107, ver. 22.) And to
-this law the matter of Presidency of the High Priesthood and of the
-Church, the latter always goes with the former, has been conformed.
-
-_4. The Evolution of Church Government:_ Next to the evidence
-of divine authority furnished by the spirit of church government
-is the manner in which that government was brought into existence.
-"Governments," remarks Herbert Spencer, "are not made, they grow." A
-remark which is as true of ecclesiastical as of civil government: and
-although the growth of the church government founded by Joseph Smith
-was rapid, it was, nevertheless, a growth, a development; it was not
-made. What I mean is there was no plan more or less elaborate formed by
-the prophet, a mental creation of officers with duties assigned, powers
-defined and authority limited, and then an organization effected in
-accordance with such a plan. On the contrary the organization at the
-beginning was extremely simple. Before the church was organized both
-the Melchisedek and Aaronic Priesthood had been conferred on Joseph
-Smith, but the only officer known to the church at its organization,
-April 6th, 1830, were elders, priests, teachers and deacons. It was
-not until the 4th of February, 1831, that a bishop was appointed, and
-then of course by revelation. Then in November following it was made
-known that other bishops were to be appointed. The first high council
-in the church was not organized until February 17th, 1834. The quorum
-of the Twelve Apostles and quorums of Seventy were not organized until
-the winter of 1835. Thus throughout, an officer was appointed today
-and his duties defined; another officer was appointed tomorrow or
-next year and an explanation given of his duties and perhaps a limit
-fixed to his authority, Thus line was given upon line, precept upon
-precept: the prophet and those co-operating with him being apparently
-unconscious that they were gradually developing a system of government,
-each part of which was beautifully adjusted to every other part and to
-the whole. This gives evidence that if there was no general plan for
-this organization in the mind of Joseph Smith, there was a plan in the
-mind of God who through the instrumentality of this man was founding
-his church. Joseph Smith, under God's direction, was building better
-than he knew. He as well as others associated with him were called upon
-to lay the foundation of a great work--how great they knew not. One may
-stand so close to a mountain that he perceives neither the vastness of
-the pile nor the grandeur of its outlines. Not until one recedes from
-it some distance does the magnificence of its snow-capped peaks, the
-solemnity of its rugged cliffs, and deep ravines stir the sensibilities
-of the soul. So with this work established through the labors of Joseph
-Smith and his associates. They stood too close to it to comprehend its
-greatness; too absorbed in its parts to contemplate much less fully
-understand the meaning and harmony of the whole. It was not until the
-work was well advanced towards its completion, and men had receded some
-distance from it in time that they began to be aware that out of the
-parts given to them developed so sublime a system of ecclesiastical
-government, the like of which was not to be found in all the world." (A
-New Witness for God, pp. 255-7.)
-
-
-
-LESSON XLIV.
-
-(Scripture Reading Exercise.)
-
-DOCTRINAL AND ORGANIC DEVELOPMENT (Continued.)
-
-ANALYSIS.
-
-IV. Organization of Stakes of Zion.
-
-1. Zion.
-
-2. Stakes of Zion.
-
-V. Doctrinal Growth.
-
-VI. The Order and Presidency of all Dispensations.
-
-REFERENCE.
-
-Book of Mormon, III Nephi, ch. xxi:20-25. Missouri Persecutions, chs.
-ii, iii. Doc, & Cov. Sec. lvii:1-5. History of the Church, Vol. I, pp.
-188-191.
-
-History of the church, Vol. II, pp. 513-514 and note.
-
-New Witness for God, chs. xiv and xv. See also History of the Church,
-Vol. IV. Introduction, pp. xxxiii-xli and note.
-
-History of the Church, Vol. IV Introduction, pp. xxxix-xli; Mormon
-Doctrine of Deity, pp.
-
-NOTES.
-
-_Zion:_ The word Zion is variously employed: "This is Zion, the
-pure in heart." (Doc. & Cov.) In this instance the word refers to a
-people who are declared to be the pure in heart. In the south part of
-Jerusalem is a hill frequently spoken of in Jewish scripture as Zion,
-or Mount Zion. Then Enoch the seventh from Adam gathered the righteous
-and built a city, "that was called the city of Holiness, even Zion."
-The Lord in speaking to Enoch about the great events to take place in
-the last days, in which He would come to the earth in His glory, said
-He would with righteousness and truth sweep the earth as with a flood
-to gather His elect to "an holy city. * * * and it shall be called
-Zion, a new Jerusalem." The Nephite prophet, Moroni, tells us that
-Ether in vision saw the days of the coming of the Son of Man, and that
-"he spake concerning a new Jerusalem upon this land (America)," that
-was to built up unto the remnant of the seed of Joseph. (Ether xiii.)
-Jesus also after his resurrection, when He visited the Nephites on the
-American continent, told them that He would establish them upon this
-land, and if the Gentiles would not harden their hearts, but would
-repent of their sins, they should be included in the covenant, and
-should assist in building up the city New Jerusalem. (III Nephi xx.)
-The word Zion, then, is applied to a people; it is the name of a hill
-in the south part of Jerusalem; it is the name of a city built by Enoch
-and his people; it is to be the name of a city built in the last days
-by the saints of the Most High upon the continent of America. (Missouri
-Persecutions; also Outlines of Eccl. History, pp. 349-50.)
-
-_The Land of Zion:_ "When the Book of Mormon was revealed and it
-became known that the Americas were precious lands of promise, and that
-God had such a high destiny for the two continents as is described in
-the Book of Mormon, that among other things America was the place where
-the Zion of God should be built in the last days, the brethren in those
-early days very naturally became anxious to know where the city of Zion
-would be located. After much striving for the knowledge, the place of
-Zion was at last revealed to them. The Lord indicated the place for
-the commencement of the building of Zion, and the place for the temple
-upon which the glory of God should rest by day and by night. This place
-was declared to be near Independence, Jackson county, Missouri. The
-site for the temple and the land around about was dedicated under the
-supervision of the prophet, and the Saints in the eastern states were
-commanded to gather to this place. They did so, and lived there some
-three years when their enemies rose up against them and expelled them
-from the land under circumstances of great cruelty and hardship. The
-Saints, who had been driven from their homes, accounted themselves
-exiles from Zion, and there was much disappointment in Israel because,
-apparently the promises of God had failed them; for they looked forward
-to an unbroken possession of the land, notwithstanding the word of the
-Lord to the contrary. (See Introduction to Volume III of the History of
-the Church, pp. xxxii-xxxix.) Shortly after this, three years later, a
-still further removal was made into the counties of northern Missouri,
-and finally, as you know, the entire Church was expelled from the state
-of Missouri and had to take refuge in Illinois. The prophet with his
-usual activity began the establishment of stakes of Zion in Illinois,
-especially at Nauvoo and vicinity. Meantime the Saints were questioning
-much concerning Zion, and the privilege of dwelling therein. At the
-April conference, preceding his martyrdom, the prophet alluded to these
-disappointments, and he spake of Zion at considerable length. I want
-to read to you his words on that occasion. The Saints had too narrow a
-conception of Zion, and of the purpose of God with reference to her;
-and hence the prophet, in the course of his remarks, said:
-
-"You know there has been a great discussion in relation to Zion, where
-it is, and where the gathering of the dispensation is, which I am now
-going to tell you. The prophets have spoken and written upon it, but I
-will make a proclamation that will cover a broader ground. The whole
-of America is Zion itself, from north to south, and is described by
-the prophets who declared that it is Zion, where the mountain of the
-Lord shall be, and it shall be the center of the land. I have received
-instructions from the Lord that from henceforth wherever the elders of
-Israel shall build up churches and branches unto the Lord, throughout
-the states (having reference to the United States, of course) there
-shall be a stake of Zion. In the great cities, as Boston, New York,
-etc., there shall be stakes. It is a glorious proclamation, and I
-reserved it to the last, and designed it to be understood that this
-work shall commence after the washings and anointings and endowments
-have been performed here (i. e. in Nauvoo)."
-
-The martyrdom of the prophet and the exodus to the mountains consequent
-upon that martyrdom made it impossible to carry out this policy of
-building up stakes of Zion in Boston, New York and other eastern
-cities. The Church found that it had all it could do in establishing
-itself in the valleys of the Rocky mountains, where it might fulfill
-the predictions of the prophet of this dispensation, to the effect
-that the Saints would become a great and powerful people in the midst
-of the Rocky mountains. Sometimes, however, I have wondered if we
-have not too much set our hearts upon these valleys, upon this state
-of Utah and these surrounding states; and if--like the Saints in the
-earlier history of the Church, when inhabiting Jackson county, we have
-not limited our conceptions of Zion by lines that are altogether too
-narrow. Last fall, as I journeyed through the eastern states, through
-New England, and in the south, and realized that in the southern states
-there are more than 10,000 of our people, and in the Eastern States
-mission more than 3,000, and in the Northern States mission a still
-greater number than in the Eastern States, I wonder if it would not be
-possible to establish stakes of Zion in the eastern and southern states
-as well as in Canada, in Mexico, in Oregon, in Arizona, or Colorado.
-Would it not be just as legitimate to establish stakes of Zion in South
-Carolina, in Florida, in Vermont or New York, as it is to establish
-stakes of Zion in these other places I have named? The whole land of
-America, the two great continents, is Zion, the land of Joseph; and I
-believe that the elements are forming, that God is so tempering the
-minds of men, so making them receptive of the truth, that by a strong,
-intelligent proclamation of the gospel, that God has entrusted to His
-Church, it may become possible for stakes of Zion to be established all
-over this land." (Defense of the Faith and the Saints, pp. 437-440.)
-
-_A Stake of Zion:_ A Stake of Zion is a division of the church
-territorially that embraces several wards[A] and branches. There is no
-set number of wards or branches necessary to constitute a Stake. That
-is arranged according to convenience. The Stake is presided over by a
-president, who is a High Priest, assisted by two other High Priests as
-counselors. They constitute the Presidency of the Stake, and preside
-over the organization in that Stake much in the same way that the
-President of the Church presides over the entire church; but is subject
-of course to the general authorities of the church.
-
-[Footnote A: Wards: The Stakes are divided into ecclesiastical wards,
-presided over by a bishopric, consisting of a bishop aided by two
-high priests as counselors, unless the bishop is a literal descendant
-of Aaron, in which event he has authority to act as bishop without
-counselors. The bishopric has a direct general presidency over the
-quorums of the lesser priesthood in his ward, and presides even over
-those holding the Higher Priesthood as members of his ward; but not
-over the quorums of the Higher Priesthood as quorums.]
-
-In each Stake is a Standing High Council, over which the Presidency
-of the Stake--or the President or either one of the counselors, when
-circumstances render it impossible or inconvenient for all to be
-present--preside. This forms the highest judicial tribunal in the Stake.
-
-One or more Patriarchs are appointed to confer upon the people
-patriarchal blessings within the Stake. The High Priests are organized
-into a quorum with a presidency over them as already explained. The
-Elders are organized into one or more quorums, according as they are
-numerous enough for one or a number of quorums; and with the High
-Priests constitute the standing ministry in the Stake. (Outlines, pp.
-374-375.)
-
-_Fitness in Doctrine Development:_ "Not only did our Prophet
-start right but he continued right. He not only received the gospel
-through the ministration of an angel; but he received his authority
-to preach it, administer its ordinances and build up the Church of
-Christ from those who last held the keys of that authority on earth.
-From John, who when on earth was called the Baptist, now raised
-from the dead and become an angel of God, he received the Aaronic
-Priesthood, which gave him power to preach repentance and baptize for
-the remission of sins, from Peter, James and John, the three chief
-apostles of the dispensation ushered in by the personal ministry of the
-Lord Jesus, he received the keys of the Melchisedek Priesthood--the
-Holy Apostleship, which gave him power to establish the church of
-Christ to the uttermost and regulate all its affairs; from Moses he
-received the keys of the gathering of Israel from the four quarters
-of the' earth and the leading of the ten tribes from the land of the
-north; from Elijah the keys of the priesthood to turn the hearts of
-the fathers to the children, and the hearts of the children to the
-fathers, according to the prediction of Malachi. Thus he was called
-and ordained of God through divinely appointed agents as was Aaron,
-and therefore fulfilled the law which provides that those who minister
-for men in things pertaining to God, must be called of God as Aaron
-was, by prophecy and revelation. In this development of the work of
-God, one sees a fitness of things. Look for a moment at the work God
-has proposed to himself to accomplish: The time has come for the
-restoration of the Gospel; for the re-establishment of his church;
-for the ushering in of the Dispensation of the Fullness of Times in
-which he has promised to gather together in one all things in Christ,
-"both which are in heaven, and which are on earth." A reign of peace,
-a reign of righteousness is about to be inaugurated--the Millennium
-which the scriptures promised--long looked for by earth's troubled
-children--despaired of--given up--is about to be realized! The remnant
-of Israel is to be gathered to Zion; Jerusalem is to be established,
-no more to be thrown down; the nations are to beat their swords into
-plow-shares, and their spears info pruning-hooks and nation shall not
-lift up sword against nation, nor shall they learn war any more--the
-earth is to rest from its wickedness. To bring this to pass, the
-cooperation of man is necessary--his obedience, his righteousness. To
-secure that obedience, that co-operation, faith is needed; and as faith
-is based on evidence, God proceeds to create the evidence by bringing a
-witness into existence who can not only testify of God's existence, but
-also of his purposes. He then enlarges the evidence by bringing forth
-the Book of Mormon, the voice of entire nations of people speaking out
-of the dust of ages, testifying that the Lord is God, that Jesus in
-the Christ, that the gospel is the power of God unto Salvation; and by
-thus increasing the evidence the foundation for faith was enlarged; and
-by establishing faith in the hearts of men the seed of obedience was
-planted. For faith is the incentive to action, the cause of obedience,
-and the foundation of all righteousness. When the work reached that
-stage of development that men could be taught repentance, and receive
-baptism for the remission of sins, who so qualified or who with more
-propriety could be sent to deliver the keys of the priesthood that is
-especially appointed to cry repentance and administer baptism than the
-teacher of repentance and the Baptists? Or, when the time came for the
-restoration of the apostleship, who could restore it save those who
-last held the keys of it on earth--Peter, James and John? Who so fit
-to restore the keys of the gathering of Israel and leading the ten
-tribes back from the north as Moses, the great prophet of Israel? Who
-so fitting to restore the keys of the priesthood which should turn
-the hearts of the fathers and children, towards each other as Elijah,
-of whom it was prophesied that he would do that work? Thus throughout
-there was a fitness in the development of the great work of God in
-the last days--an appropriateness to be observed in the personages
-employed to restore the keys of authority which opened up the several
-departments of the great dispensation. And it is to be observed, too,
-that this fitness of things as here pointed out was not the result of
-working to a well-matured plan in the mind of Joseph Smith; he was too
-young and too inexperienced to preconceive it all and then set himself
-at work to unfold it in such beautiful order. It was of course working
-to a well-matured plan, but the plan existed in the mind of God; and
-it was given to Joseph Smith piece-meal--incident followed incident
-without an apparent suspicion in his mind that each incident was a step
-in the progress of the mighty march of events matured in the mind of
-God--each key of authority, or part of the gospel but a fragment of a
-mighty and consistent whole that God was unfolding. The consistency and
-appropriateness of the development Joseph Smith never spoke of; it was
-left for others to note these things after the work was well advanced
-in he course of its development. The Prophet received the messengers
-God sent to him, and under their instruction proceeded with the
-unfoldment of the purposes of the Lord, and left it to others to admire
-the work and note the evidences of God's directing hand in the order of
-the events and the appropriateness of the parties entrusted with the
-introduction of the various departments of it." (New Witness for God,
-p. 219-222.)
-
-_Adam the President of All Dispensations to Our Earth:_ The
-following remarks of the Prophet respecting man and his relation to
-God, and the relationship of certain leading men to each other, in the
-several dispensations of the Gospel which have been given, cannot fail
-to be an interesting and instructive contribution and conclusion to
-this lesson. The remarks under division I are taken from a discourse
-by the Prophet delivered in June, 1839, in answer to some inquiries
-concerning Priesthood. The Prophet's remarks under division I appear
-in the Millennial Star, Vol. xxvii, pages 310, 311. Those in division
-II are from an article on Priesthood prepared by the Prophet, and read
-by Robert B. Thompson at the general conference of the Church held at
-Nauvoo, October 5, 1840, and are to be found in the Millennial Star,
-Vol. xviii, pages 164, 165.
-
-I.
-
-The Priesthood was first given to Adam; he obtained the First
-Presidency and held (holds) the keys of it from generation to
-generation. He obtained it in the creation, before the worlds were
-formed, as in Genesis 1:20, 26, 28. He had dominion given him over
-every living creature. He is Michael, the Archangel, spoken of in the
-Scriptures. Then to Noah, who is Gabriel; he stands next in authority
-to Adam in the Priesthood; he was called of God to this office, and was
-the Father of all living in his day, and to him was given the dominion.
-These men held keys first on earth, and then in heaven. The Priesthood
-is an everlasting principle, and existed with God from eternity, and
-will to eternity, without beginning of days or end of years. The keys
-have to be brought from heaven whenever the Gospel is sent. When they
-are revealed from heaven it is by Adam's authority. Daniel vii, speaks
-of the Ancient of Days; he means the oldest man, our Father Adam,
-Michael; he will call his children together and held a council with
-them to prepare them for the coming of the Son of Man. He (Adam) is
-the father of the human family and presides over the spirits of all
-men, and all that have had the keys must stand before him in this grand
-council. This may take place before some of us leave this stage of
-action. The Son of Man stands before him, and there is given Him glory
-and dominion. Adam delivers up his stewardship to Christ, that which
-was delivered to him as holding the keys of the universe, but retains
-his standing as head of the human family. * * * * The Father called
-all spirits before him at the creation of man, and organized them.
-He (Adam) is the head, and was told to multiply. The keys were first
-given to him, and by him to others. He will have to give an account of
-his stewardship and they to him. * * * * * I saw Adam in the valley of
-Adam-ondi-Ahman. He called together his children and blessed them with
-a patriarchal blessing. The Lord appeared in their midst, and he (Adam)
-blessed them all, and foretold what should befall them to the latest
-generation. (Mill. Star, Vol. xviii, pp. 310, 311; see Doc. & Cov. Sec.
-cvii:53, 56.) This is why Abraham blessed his posterity; he wanted
-to bring them into the presence of God. They looked for a city, etc.,
-Moses sought to bring the children of Israel into the presence of God,
-through the power of the Priesthood, but he could not. In the first
-ages of the world they tried to establish the same thing; and there
-were Eliases raised up who tried to restore these very glories, but did
-not obtain them, but they prophesied of a day when this glory would
-be revealed. Paul spoke of the Dispensation of the Fullness of Times,
-when when God would gather together all things in one, etc., and those
-men to whom these keys have been given, will have to be there, and
-they without us cannot be perfect. These men are in heaven, but their
-children are on earth. Their bowels yearn over us. God sends down men
-for this reason (Matt. 13:41). "And the Son of Man shall send forth
-his angels," etc. All these authoritative characters will come down and
-join hand in hand in bringing about this work.
-
-II.
-
-Commencing with Adam, who was the first man, who is spoken of in Daniel
-as being the "Ancient of Days," or in other words, the first and oldest
-of all, the great grand progenitor, of whom it is said in another place
-he is Michael, because he was the first and father of all, not only by
-progeny, but the first to hold the spiritual blessings, to whom was
-made known the plan of ordinances for the salvation of his posterity
-unto the end, and to whom Christ was first revealed, and through whom
-Christ has been revealed from heaven, and will continue to be revealed
-from henceforth. Adam holds the keys of the Dispensation of the
-Fullness of Times, i. e. the dispensation of all the times, have been
-and will be revealed through him from the beginning to Christ, and from
-Christ to the end of all the dispensations that are to be revealed:
-Ephesians, 1st chap., 9th and 10th verses--"Having made known unto us
-the mystery of his will, acording to his goon pleasure which he hath
-purposed in himself: that in the dispensation of the fullness of times
-he might gather together in one all things in Christ, both which are in
-heaven and which are on earth, even in him." * * * * * And again: God
-purposed in himself, that there should not be eternal fullness until
-every dispensation should be fulfilled and gathered together in one,
-and that all things whatsoever that should be gathered together in one
-in those dispensations unto the same fullness and eternal glory, should
-be in Christ Jesus; therefore he set the ordinances to be the same
-forever, and set Adam to watch over them, to reveal them from heaven to
-man, or to send angels to reveal them; Hebrews I:14--"Are they not all
-ministering spirits, sent forth to minister to those who shall be heirs
-of salvation," These angels are under the direction of Michael or Adam,
-who acts under the direction of the Lord. From the above quotation we
-learn that Paul perfectly understood the purposes of God in relation
-to his connection with man, and that glorious and perfect order which
-he established in himself, whereby he sent forth power, revelations,
-and glory. * * * * * This then, is the nature of the Priesthood; every
-man holding the presidency of his dispensation, and one man holding the
-presidency of them all, even Adam; and Adam receiving his presidency
-and authority from the Lord, but cannot receive a fullness until Christ
-shall present the Kingdom to the Father, which shall be at the end of
-the last dispensation." ("The Mormon Doctrine of Deity," pp. 243-248.)
-
-
-
-
-
-
-End of the Project Gutenberg EBook of The Seventy's Course in Theology
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