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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 (Fifth Year) - Divine Immanence and the Holy Ghost - -Author: B. H. Roberts - -Release Date: October 13, 2019 [EBook #60492] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK SEVENTY'S COURSE--THEOLOGY (5TH YEAR) *** - - - - -Produced by the Mormon Texts Project -(https://mormontextsproject.org/), with thanks to Rachel -Helps and BYU Transcribe - - - - - - -</pre> - - -<h1>The Seventy's Course in Theology -</h1> -<p class="centered">Fifth Year -</p> -<p class="centered"><big>Divine Immanence and the Holy Ghost</big><br><br><br> -</p> -<p class="centered">By B. H. ROBERTS -</p> -<p class="centered">Of the First Council of Seventy<br><br><br> -</p> -<p class="chapterHeading"><em>"He comprehendeth all things, and all things are before him, and all -things are round about him: and he is above all things, and in all -things, and is through all things, and is round about all things; and -all things are by him, and of him, even God, for ever and ever."—Doc. -and Cov., Sec. 88.</em> -</p> -<p class="chapterHeading"><em>"I have always declared God to be a distinct personage, Jesus Christ -a separate and distinct personage from God the Father, and that the -Holy Ghost was a distinct personage and a Spirit."—Joseph Smith, (June -16th, 1842.)</em><br><br><br> -</p> -<p class="centered">Salt Lake City -</p> -<p class="centered">1912 -</p> - - -<h2>Introduction. -</h2> -<h3>I. THE CLOSE OF THE SEVENTY'S SPECIAL COURSE IN THEOLOGY. -</h3> -<p class="footnote">[Footnote: It is suggested that this Introduction be treated in the -class as a lesson.] -</p> -<p>This Introduction is intended to serve two purposes: an Introduction -to the treatise which follows; and a valedictory to the "Seventy's -Course in Theology." The latter has reached a period, for the present -at least, as arrangements are being made to have prepared one course -of study in successive annual manuals for the three quorums of the -Melchizedek Priesthood, the Seventies, High Priests, and Elders -Quorums. The reasons for making this change are that the "Gospel is -one;" that the duty of becoming acquainted with it rests equally upon -High Priests, Seventies, and Elders; that which will qualify one of -these quorums to preach this one gospel abroad, will qualify the others -for preaching it at home; and <em>vice versa</em>. Each of these quorums, -where there is a sufficient number in each to form a good, strong -class, will still continue, as now, in their separate classes, though -studying the same manual. Where the quorums in the smaller wards are -not strong enough in numbers to assure a good class separately, they -can meet conjointly for class work and under such circumstances, having -the same text book, will be a very great advantage. The plan will also -economize both time and money in the matter of publishing manuals; -for it is patent that one text book can more readily be produced than -three, and at less expense. -</p> -<p>These considerations, it is hoped, will outweigh any feeling of -disappointment which but for them might arise over the discontinuance -of the Seventy's special course in Theology; and then, undoubtedly, -when the new and united course shall be opened, we may reasonably -expect that its lines will be laid on a much larger ground plan, and -in its development there will be employed brethren of such scholarship -and talent as shall warrant the expectation of the very best text books -that can be produced on the great theme of which they will treat—the -Gospel of our Lord Jesus Christ. -</p> -<h3>II. SUBJECT OF THE PRESENT YEAR BOOK. -</h3> -<p>So much for the "valedictory" part of this Introduction; and now as to -the subject of the present Year Book. We have here the consideration -of a theme in some respects the loftiest and mightest that the mind -of man can be led to contemplate: God Immanent in the world; and God -in union with men through the medium of the Holy Ghost. Confessedly -the subject is one around which much of mystery gathers; and there are -not wanting those who, on that account, are in favor of leaving it so, -without attempting an exposition of the nature or offices of the Spirit -Immanent in the world, and the Spirit Witness to the soul of man. I -think no one can be more conscious of human limitations to understand -divine things than I am. And I doubt if any one can have greater -appreciation of the need of being careful to keep within the limits of -what God has revealed upon these subjects; for it is only what he has -revealed that can rightly instruct men in the things of God. Moreover -in no department is the frank and honest confession "I don't know," -more imperative than in Theology; and when it is given as an actual -confession of having reached the limits of our knowledge, it is worthy -of all praise. But if it becomes tainted with the spirit of "I don't -care," then I have no respect for it. -</p> -<h3>III. MENTAL EFFORT REQUIRED TO MASTER THE THINGS OF GOD. -</h3> -<p>There is another phase in which the same thing occurs. It requires -striving—intellectual and spiritual—to comprehend the things of -God—even the revealed things of God. In no department of human -endeavor is the aphorism "no excellence without labor"—more in force -than in acquiring knowledge of the things of God. The Lord has placed -no premium upon idleness or indifference here—"seek and ye shall -find;" "knock and it shall be opened unto you;" "seek ye diligently and -teach one another words of wisdom; yea, seek ye out of the best books -words of wisdom; seek learning even by study and also by faith"—such -the admonitions God gives in reference to our pursuit of knowledge of -divine things. -</p> -<p>Oliver Cowdery thought the work of translating from the Nephite -plates would be easy. He sought the privilege of translating and was -given an opportunity. He, it appears, believed that all that would -be necessary would be for him to ask God, and without giving further -thought the translation would be given him. His expectation in this was -disappointed. He failed to translate. Then the Lord said: "You supposed -that I would give it [i. e., the power to translate] unto you, when -you took no thought save it was to ask me; but behold, I say unto you, -that you must study it out in your mind; then you must ask me if it -be right, and if it is right I will cause that your bosom shall burn -within you; therefore you shall feel that it is right." (Doc. and Cov. -Sec. 9.) -</p> -<p>The incident illustrates the truth here contended for—achievement in -divine things, progress in the knowledge of them, comes only with hard -striving, earnest endeavor, determined seeking. -</p> -<h3>IV. THE PLEA OF "THUS FAR, BUT NO FURTHER." -</h3> -<p>Mental laziness is the vice of men, especially with reference to divine -things. Men seem to think that because inspiration and revelation are -factors in connection with the things of God, therefore the pain and -stress of mental effort are not required; that by some means these -elements act somewhat as Elijah's ravens and feed us without effort on -our part. To escape this effort, this mental stress to know the things -that are, men raise all too readily the ancient bar—"Thus far shalt -thou come, but no farther." Man cannot hope to understand the things of -God, they plead, or penetrate those things which he has left shrouded -in mystery. "Be thou content with the simple faith that accepts without -question. To believe, and accept the ordinances, and then live the -moral law will doubtless bring men unto salvation; why then should -man strive and trouble himself to understand? Much study is still a -weariness of the flesh." So men reason; and just now it is much in -fashion to laud "the simple faith;" which is content to believe without -understanding, or even without much effort to understand. And doubtless -many good people regard this course as indicative of reverence—this -plea in bar of effort—"thus far and no farther." "There is often a -great deal of intellectual sin concealed under this old aphorism," -remarks Henry Drummond. "When men do not really wish to go farther they -find it an honorable convenience sometimes to sit down on the outmost -edge of the 'holy ground' on the pretext of taking off their shoes." -"Yet," he continues, "we must be certain that, making a virtue of -reverence, we are not merely excusing ignorance; or under the plea of -'mystery' evading a truth which has been stated in the New Testament a -hundred times, in the most literal form, and with all but monotonous -repetition." (Spiritual Law, pp. 89, 90.) -</p> -<p>This sort of "reverence" is easily simulated, and is of such flattering -unction, and so pleasant to follow—"soul take thine ease"—that -without question it is very often simulated; and falls into the same -category as the simulated humility couched in "I don't know," which so -often really means "I don't care, and do not intend to trouble myself -to find out." -</p> -<h3>V. THE PRAISE OF SIMPLE FAITH. -</h3> -<p>I maintain that "simple faith"—which is so often ignorant and -simpering acquiescence, and not faith at all—but simple faith taken at -its highest value, which is faith without understanding of the thing -believed, is not equal to intelligent faith, the faith that is the gift -of God, supplemented by earnest endeavor to find through prayerful -thought and research a rational ground for faith—for acceptance of -truth; and hence the duty of striving for a rational faith in which -the intellect as well as the heart—the feeling—has a place and is a -factor. -</p> -<p>But, to resume: This plea in bar of effort to find out the things -that are, is as convenient for the priest as it is for the people. -The people of "simple faith," who never question, are so much easier -led, and so much more pleasant every way—they give their teachers so -little trouble. People who question because they want to know, and -who ask adult questions that call for adult answers, disturb the ease -of the priests. The people who question are usually the people who -think—barring chronic questioners and cranks, of course—and thinkers -are troublesome, unless the instructors who lead them are thinkers -also; and thought, eternal, restless thought, that keeps out upon the -frontiers of discovery, is as much a weariness to the slothful, as -it is a joy to the alert and active and noble minded. Therefore one -must not be surprised if now and again he finds those among religious -teachers who give encouragement to mental laziness under the pretense -of "reverence;" praise "simple faith" because they themselves, -forsooth, would avoid the stress of thought and investigation that -would be necessary in order to hold their place as leaders of a -thinking people. -</p> -<h3>VI. THE INCENTIVES TO, AND THE GLORY OF, KNOWLEDGE IN THE NEW -DISPENSATION. -</h3> -<p>Against all the shams of simulated humility and false reverence which -are but pleas to promote and justify mental laziness, I launch the -mighty exhortations and rebukes of the New Dispensations of the Gospel -of the Christ—the Dispensation of the Fulness of Times, in which God -has promised "to gather together in one all things in Christ, both -which are in heaven and which are on earth; even in him." They are as -follows: -</p> -<p><em>"The glory of God is Intelligence." (Doc. and Cov. Sec. 93.)</em> -</p> -<p><em>"It is impossible for a man to be saved in Ignorance." (Doc. and Cov. -Sec. 131.)</em> -</p> -<p><em>"Whatever principles of intelligence we attain unto in this life, it -will rise with us in the resurrection." (Doc. and Cov. Sec. 130.)</em> -</p> -<p><em>"If a person gains more knowledge and intelligence in this life -through his diligence and obedience than another, he will have so much -the advantage in the world to come." (Doc. and Cov. Sec. 130.)</em> -</p> -<p><em>"A man is saved no faster than he gets knowledge, for if he does not -get knowledge, he will be brought into captivity by some evil power -in the other world, as evil spirits will have more knowledge, and -consequently more power, than many men who are on the earth." (Joseph -Smith—History of the Church, Vol. IV., p. 588.)</em> -</p> -<p><em>"Knowledge saves a man; and in the world of spirits no man can be -exalted but by knowledge; so long as a man will not give heed to the -commandments he must abide without salvation. If a man has knowledge -he can be saved; although he has been guilty of great sins, he will be -punished for them. But when he consents to obey the Gospel, whether -here or in the world of Spirits, he is saved." (Joseph Smith—Minutes -of the General Conference of the Church, April, 1844. "Improvement -Era," Jan., 1909, p. 186.)</em> -</p> -<p><em>"Seek ye diligently and teach one another words of wisdom; yea, seek -ye out of the best books words of wisdom: seek learning even by study, -and also by faith." (Doc. and Cov. Sec. 88:118.)</em> -</p> -<p><em>"I give unto you a commandment, that you teach one another the -doctrine of the Kingdom."</em> -</p> -<p><em>"Teach ye diligently and my grace shall attend you, that you may be -instructed more perfectly in theory, in principle, in doctrine, in the -law of the gospel, in all things that pertain unto the kingdom of God, -that are expedient for you to understand;</em> -</p> -<p><em>"Of things both in heaven and in the earth, and under the earth; -things which have been, things which are, things which must shortly -come to pass; things which are at home, things which are abroad; the -wars and the perplexities of the nations, and the judgments which are -on the land, and a knowledge also of countries and of kingdoms,</em> -</p> -<p><em>"That ye may be prepared in all things when I shall send you again to -magnify the calling whereunto I have called you, and the mission with -which I have commissioned you." (Doc. and Cov. Sec. 88:79-90.)</em> -</p> -<p><em>"It is important that we should understand the reasons and causes of -our exposure to the vicissitudes of life and of death, and the designs -and purposes of God in our coming into the world, our sufferings -here, and our departure hence. What is the object of our coming into -existence, then dying and falling away, to be here no more? It is but -reasonable to suppose that God would reveal something in reference -to the matter, and it is a subject we ought to study more than any -other. We ought to study it day and night, for the world is ignorant in -reference to their true condition and relation. If we have any claim on -our Heavenly Father for anything, it is for knowledge on this important -subject." (Joseph Smith—History of the Church, Vol. VI., p. 50.)</em> -</p> -<p><em>"God shall give unto you (the saints) knowledge by his Holy Spirit, -yea by the unspeakable gift of the Holy Ghost, that has not been -revealed since the world was until now: which our forefathers have -waited with anxious expectation to be revealed in the last times, -which their minds were pointed to, by the angels, as held in reserve -for the fullness of their glory; a time to come in the which nothing -shall be withheld, whether there be one God or many Gods, they shall be -manifest; all thrones and dominions, principalities and powers, shall -be revealed and set forth upon all who have endured valiantly for the -gospel of Jesus Christ; and also if there be bounds set to the heavens, -or to the seas; or to the dry land, or to the sun, moon, or stars; -all the times of their revolutions; all the appointed days, months, -and years, and all the days of their days, months, and years, and all -their glories, laws, and set times, shall be revealed, in the days of -the dispensation of the fulness of times, according to that which was -ordained in the midst of the Council of the Eternal God of all other -Gods, before this world was, that should be reserved unto the finishing -and the end thereof, when every man shell enter into his eternal -presence, and into his immortal rest. How long can rolling waters -remain impure? What power shall stay the heavens? As well might man -stretch forth his puny arm to stop the Missouri river in its decreed -course, or to turn it up stream, as to hinder the Almighty from pouring -down knowledge from heaven, upon the heads of the Latter-day Saints" -(Doc. and Cov. Sec. 121, 26-33.)</em> -</p> -<h3>VII. NECESSARY ATTITUDE OF THE CHURCH IN THE MATTER OF MENTAL -ACTIVITY AND INTELLECTUAL DEVELOPMENT. -</h3> -<p>Surely, in the presence of this array of incentives, instructions -and commandments to seek for knowledge, taken from the revelations -and other forms of instruction by the Prophet of the New -Dispensation—taking into account also the scope of the field of -knowledge we are both persuaded and commanded to enter—whatever -position other churches and their religious teachers may take, the -Church of Jesus Christ in the New Dispensation can do no other than to -stand for mental activity, and earnest effort to come to a knowledge -of truth up to the very limit of man's capacity to find it, and the -goodness and wisdom of God to reveal it. -</p> -<p>The New Dispensation having opened with such a wonderful revelation -respecting God, making known as the very first step in that revealed -knowledge not only the <b>being</b> of God but the <b>kind</b> of -beings both the Father and the Son are—its representatives may not -now attempt to arrest the march of inquiry and plead "mystery" or -"humility" or "reverence" as a bar to entrance into those very fields -of knowledge God has commanded us to enter, and reap in, and of which -he gives us assurance that our harvest shall be abundant. -</p> -<h3>VIII. THE LIMITS OF OUR INQUIRIES. -</h3> -<p>Let me not be misunderstood. Again I say, I am aware that there are -limits to man's capacity to understand things that are. That God also -in his wisdom has not yet revealed all things, especially respecting -the Godhead; and that where his revelations have not yet cast their -rays of light on such subjects, it is becoming in man to wait upon the -Lord, for that "line upon line, and precept upon precept" method by -which he, in great wisdom, unfolds in the procession of the ages the -otherwise hidden treasures of his truths. All this I agree to; but all -this does not prevent us from a close perusal and careful study of -what God has revealed upon any subject, especially when that study is -perused reverently, with constant remembrance of human limitations, and -with an open mind, which ever stands ready to correct the tentative -conclusions of today by the increased light that may be shed upon the -subject on the morrow. Which holds as greater than all theories and -computations the facts—the truth. These are the principles by which -I have sought to be guided in these five Year Books of the Seventy's -Course in Theology, and in some more than in the one herewith presented. -</p> -<p>But some would protest against investigation lest it threaten the -integrity of accepted formulas of truth—which too often they confound -with the truth itself, regarding the scaffolding and the building as -one and the same thing. The effective answer to that may be given in -the words of Sir Oliver Lodge: "A faith dependent on blinkers and -fetters for its maintenance is not likely in a progressive age to last -many generations.(Science and Immortality, p. 130.) "From age to age, -our knowledge is growing from more to more," remarks John Fiske, in -his "Century of Science." "By this enlarged experience our minds are -affected from day to day and from year to year, in more ways than we -can detect or enumerate. It opens our minds to some notions, and makes -them incurably hostile to others; so that, for example, new truths -well nigh beyond comprehension, like some of those connected with the -luminiferous ether are accepted, and old beliefs once universal like -witchcraft, are scornfully rejected. Vast changes in mental attitude -are thus wrought before it is generally realized." ("Century of -Science," p. 145.) This holds good in theology as in science. Not that -the universal and fundamental truths in theology which God has revealed -change, but that men's method of viewing them and expounding them -changes, and, let us hope, changes for the better, for the more clear -and perfect understanding and development of them—else there would be -no progress in theology—while in all things else there is progress. -But here let me conclude Fiske's noble passage: -</p> -<p>"In this inevitable struggle [between vanishing old ideas and incoming -new ones] there has always been more or less pain, and hence free -thought has not usually been popular. It has come to our life-feast -as a guest unbidden and unwelcome; but it has come to stay with us, -and already proves more genial than was expected. Deadening, cramping -finality has lost its" charm for him who has tasted of the ripe fruit -of the tree of knowledge. In this broad universe of God's wisdom and -love, not leashes to restrain us are needed, but wings to sustain -our flight. Let bold but reverent thought go on and probe creation's -mysteries, till faith and knowledge "make one music as before, but -vaster." -</p> -<h3>IX. THE RIGHT TO SEEK KNOWLEDGE ASIDE FROM REVEALED KNOWLEDGE. -</h3> -<p>One other thing: Such subjects as are treated in this Year Book -necessarily rest on what God has revealed—that is, for the data, the -facts involved; but that does not necessarily hold as to illustration -and argument for development of the truth and making clear the revealed -things of God. Here one may do as it is said Clement of Alexandrea did -in urging men to strive for a knowledge of Christian truth, rather than -a mere belief of it; "such instruction was to come primarily from the -'Divine Word'; but everything in the range of human learning was to be -welcomed as co-operating with him. For Clement gratefully acknowledged -truth wherever found, whether among heathens or heretics." It should be -observed, however, "that while constantly confirming his propositions -from his Greek writers, he ever turns for a final appeal to the -scriptures"—that, too, must be our course. -</p> -<p>So much by way of presenting the spirit in which I have pursued my own -studies upon the high themes of these Seventy's Year Books, and this -present one in particular. -</p> -<h3>X. JUSTIFICATION FOR USING DOUBLE TITLE. -</h3> -<p>The subject of Divine Immanence and the Holy Ghost should be considered -together because there are such relations and apparent contrasts -subsisting between them—such a likeness and such apparent differences, -that they may properly be understood only when so considered—that is, -conjointly. -</p> -<p>The conception of God immanent in the world, not in bodily presence, of -course, but by his spirit—a divine power, carrying with it everywhere -the influence of God—proceeding forth from the presence of God to -fill the immensity of space; the light which lighteth every man that -cometh into the world—to which all men have access whether following -the light of nature or of revelation, the light which is in all things -and the power by which all things are sustained and in which they live -and move and have their being—this conception, with the conception of -the Holy Ghost as a Spirit-personage, union with whom and companionship -with whom can only be secured by obedience to the laws and ordinances -of the Gospel, is a conception that will correct some errors of -argumentation that have here and there obtained in the literature of -the subject, and leads to an understanding of things at once rational -and uplifting, because it is a development of the truth as God has -revealed it. This is the purpose of the treatise—The Divine Immanence, -and the Holy Ghost. -</p> -<h3>WORKS OF REFERENCE. -</h3> -<p>Relative to works of reference I would remind the student that outside -of the scriptures accepted by the Church the works that may be cited to -assist one in studying the subject of this treatise are very scarce, -since the doctrine of the Church on the subject is so radically -different from that of the world. I can therefore only recommend as -helpful the following brief list. -</p> -<p>The Seventy's Library, viz.: -</p> -<p><b>The Bible,</b> -</p> -<p><b>The Book of Mormon,</b> -</p> -<p><b>The Doctrine and Covenants,</b> -</p> -<p><b>The Pearl of Great Price,</b> containing the <b>Book of Moses,</b> -the <b>Book of Abraham,</b> and some of the <b>Writings of Joseph -Smith.</b> -</p> -<p>The above books are certainly indispensable to every Seventy, and -should be owned by every member of our quorums. The First Council -in their recommendations, added to the above list, <b>"Richards and -Little's Compendium of the Doctrines of the Gospel,"</b> and called the -set the "Seventy's Indispensable Library." -</p> -<p>Elder James E. Talmage's <b>Articles of Faith,</b> -</p> -<p>Orson Pratt's Works—<b>Kingdom of God.</b> -</p> -<p><b>Rays of Living Light,</b> by President Charles W. Penrose. -</p> -<p><b>Scientific Aspects of Mormonism,</b> N. L. Nelson. -</p> -<p><b>The Gospel,</b> Roberts. -</p> -<p><b>The Mormon Doctrine of Deity,</b> Roberts. -</p> -<p>The Seventy's Year Books, a complete set. There is constant reference -made in the present number to previous numbers; and the student who -is not in possession of those numbers is by so much deprived of the -opportunity to complete his inquiry on the division of the subject he -may have in hand, and as this number completes at present the set of -Seventy's Year Books, each member of the respective quorums, we think, -should be anxious to obtain the complete set. -</p> -<p>After enumerating the above books, published by writers in the Church, -I suggest as in a way helpful to an understanding of the trend of -modern thinking, somewhat along the lines of spiritual and scientific -thought with which the Seventies of the Church ought to be acquainted, -the following: -</p> -<p><b>Natural Law in the Spiritual World,</b> Henry Drummond, 1893. -</p> -<p><b>Studies in Religion,</b> Fiske. -</p> -<p><b>A Century of Science,</b> Fiske. -</p> -<p><b>Reconstruction of Religious Beliefs,</b> Mallock. -</p> -<p><b>The Religious Conceptions of the World,</b> Rogers. -</p> -<p><b>Science and Immortality,</b> Sir Oliver Lodge. -</p> -<p>All the books enumerated in the above list of works of reference may be -obtained at the Deseret Sunday School Union Book Store, Salt Lake City. -</p> - - -<h2>The Seventy's Course in Theology. -</h2> -<p class="centered">FIFTH YEAR -</p> - - -<h2>PART I -</h2> -<p class="centered">Divine Immanence. -</p> - - -<h2>LESSON I. -</h2> -<p class="centered">(Scripture Reading Exercise.) -</p> -<p class="centered">IMMANENCE OF GOD. -</p> -<table> -<tr><td><p class="intable"><b>ANALYSIS.</b></p></td><td><p class="intable"><b>REFERENCES.</b></p></td></tr> -<tr><td><p class="intable"><b>I. Definition of "Immanent."</b></p></td><td rowspan="3"><p class="indent1st">Any of the standard dictionaries. -<p class="indent1st">The Scripture passages cited in the "Discussion" of this lesson.</p></td></tr> -<tr><td><p class="intable"><b>II. Distinction Between "Omnipresence" and "Immanence."</b></p></td></tr> -<tr><td><p class="intable"><b>III. Revelation commits the Church to the Doctrine of Divine Immanence.</b></p></td></tr> -</table> -<p><em>SPECIAL TEXT: "The Light which now shineth, which giveth you light, is -through him who enlighteneth your eyes, which is the same light that -quickeneth your understandings; which Light proceedeth forth from the -presence of God to fill the immensity of space." (Doc. and Cov. Sec. -lxxxviii:11, 12.)</em> -</p> -<h3>DISCUSSION. -</h3> -<p><b>1. Definition of Immanent:</b> The word "Immanent" means -"indwelling," "remaining within;" "opposed to transient," or -"transitive."<sup>[A]</sup> Such the definition of the adjective. The noun, -"Immanence," is defined as "the state of being immanent," "a permanent -abiding within"—"indwelling."<sup>[B]</sup> As applied to God it conveys the -idea of essential and permanent Divine presence in all the universe. It -excludes the idea of movement or transition from one place to another -in order for the Deity to be at a given place, since immanence conveys -the idea of Divine presence being already and constantly at every point -in the universe; hence movement conceived as necessary to presence is -not essential, but is excluded from the conception of immanence. -</p> -<p class="footnote">[Footnote A: The Standard Dictionary, Funk and Wagnalls.] -</p> -<p class="footnote">[Footnote B: See both Standard and Century Dictionaries.] -</p> -<p><b>2. Distinction Between Omnipresence and Immanence:</b> It may be -thought that "immanence" is but the restatement in another form, of -the attribute of omnipresence in Deity—simply an affirmation of his -every-whereness; and it must be admitted that there is at least a -close resemblance if not identity between the two things for which -the two terms stand. And yet there is a difference between immanence -and omnipresence. The latter means merely the every-whereness of God, -"present in all places and at the same time."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Century Dictionary.] -</p> -<p>Immanence means that, too; but it means more than that. It means -<em>presence accompanied by power</em>; or presence plus power; presence -accompanied by doing, or act, leading to manifestations of God's -power. In modern philosophy the word is applied to the operations of a -Creator conceived of as in organic connection with the creation;<sup>[A]</sup> -and we shall see presently that this is as true in theology as it is in -philosophy. -</p> -<p class="footnote">[Footnote A: Century Dictionary. Joseph Le Conte, Professor of Geology -and Natural History in the University of California, discussing what -belief in God would be for rational philosophy, says: "It is the belief -in a God not far away beyond our reach, who once long ago enacted laws -and created forces which continue of themselves to run the machine -we call nature, but a God immanent, a God resident in Nature, at all -times and in all places directing every event and determining every -phenomenon; a God in whom in the most literal sense not only we but all -things have their being, in whom all things consist, through whom all -things exist, and without whom there would be and could be nothing. -According to this view the phenomena of Nature are naught else than -objectified modes of divine thought, the forces of Nature naught else -than different forms of one omnipresent, divine energy or will; the -laws of Nature naught else than the regular modes of operation of -that divine will, invariable because he is unchangeable. According -to this view the law of gravitation is naught else than the mode of -operation of the divine energy in sustaining the cosmos—the divine -method of sustentation." ("Evolution and Its Relation to Religious -Thought"—1902—pp. 300, 301.)] -</p> -<p><b>3. Does Revelation Teach Immanence of God:</b> Here we may as well -consider the question whether or not the scriptures teach the doctrine -of immanence as defined above. Of the doctrine of God's omnipresence -there can be no question at all. David states it beautifully: -</p> -<p>"Whither shall I go from thy spirit, or whither shall I flee from thy -presence? If I ascend up into heaven thou art there: if I make my bed -in hell, behold, thou art there. If I take the wings of the morning -and dwell in the uttermost parts of the sea; even there shall thy -hand lead me, and thy right hand shall hold me. If I say surely the -darkness shall cover me; even the night shall be light about me. Yea -the darkness hideth not from thee; but the night shineth as the day: -the darkness and the light are both alike to thee."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Psalms cxxxix:7-12.] -</p> -<p>Jeremiah is equally as clear in a statement of the same truth, even if -less poetical: -</p> -<p>"Can any hide himself in secret places that I shall not see him? saith -the Lord. Do not I fill heaven and earth? saith the Lord."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Jeremiah xxiii:24.] -</p> -<p>Solomon said of God: -</p> -<p>"The heaven, and heaven of heavens cannot contain thee, how much less -this house that I have builded?"<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: I Kings viii:27.] -</p> -<p>Paul declares that God is "not far from every one of us; for in him we -live and move and have our being."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Acts xvii:26-28.] -</p> -<p><b>4. Limitations of Foregoing Revelations to Omnipresence:</b> These -declarations go at least as far as to establish the omnipresence of -God, not of his bodily, but of his spiritual presence; but they do -not quite express the conception presented in the word immanence -which I have said equals the attribute of omnipresence plus divine -power, and act. It was left for our modern revelations to present that -idea. This is done in the revelation which first declares that "the -elements"—having reference to the elements of the material world—"are -eternal;" that "spirit and element inseparably connected receive a -fulness of joy;" that "the elements are the tabernacle of God."<sup>[A]</sup> That -is, in some way, God is immanent, ever present and everywhere present, -in the universe.<sup>[B]</sup> -</p> -<p class="footnote">[Footnote A: Doc. and Cov., Sec. xciii:33-35.] -</p> -<p class="footnote">[Footnote B: The Universe: It may be well to bring before the mind of -the student a brief definition of this term "universe," in which we are -saying that God is immanent, in order that we may appreciate somewhat -at least the largeness of things with which we are dealing. I take the -definition from Haeckel: -</p> -<p class="footnote">"(a) The extent of the universe is infinite and unbounded; it is empty -in no part, but everywhere filled with substance. -</p> -<p class="footnote">"(b) The duration of the world (i. e. Universe) is equally infinite and -unbounded; it has no end; it is eternity." (Riddle of the Universe, p. -242.) And in this infinite and eternal universe, God, in some way, is -everywhere present and potentially or actually active—immanent.] -</p> -<p><b>5. God Not Only Everywhere Present, But Power and Act:</b> Our -theology recognizes Jesus Christ as not only divine but Deity;<sup>[A]</sup> and -this Immanence of God in the world is in some of our modern revelations -spoken of as the "Light of Christ:"<sup>[B]</sup> -</p> -<p class="footnote">[Footnote A: Seventy's Year Book No. III, Lessons XXXIII and XXXIV.] -</p> -<p class="footnote">[Footnote B: A near equivalent to this phrase, "the light of Christ," -is also used in the New Testament in connection with the idea of its -being a vital as well as an intelligent principle—the life and the -light of the world: "In him [the Christ, see context] was life; and -the life was the light of men; and the light shineth in the darkness, -and the darkness comprehended it not." John was sent to bear witness -of that light: "That was the true light, which lighteth every man that -cometh into the world. He was in the world, and the world was made by -him, and the world knew him not. He came unto his own, and his own -received him not. But as many as received him, to them gave he power to -become the sons of God, even to them that believe on his name." (St. -John's Gospel i:1-12.) See also Doc. and Cov., Sec. lxxxiv:45-47.] -</p> -<p>"He that ascended up on high, as also he descended below all things; in -that he comprehended all things, that he might be in all and through -all things, the light of truth; -</p> -<p>"Which truth shineth. <em>This is the light of Christ</em>. As also he is in -the sun, and the light of the sun, and the power thereof by which It -was made; -</p> -<p>"As also he is in the moon, and is the light of the moon, and the power -thereof by which it was made. -</p> -<p>"As also the light of the stars, and the power thereof by which they -were made. -</p> -<p>"And the earth also, and the power thereof; even the earth upon which -you stand. -</p> -<p>"And the light which now shineth, which giveth you light, is through -him who enlighteneth your eyes, which is the same light that quickeneth -your understandings; -</p> -<p>"Which light proceedeth forth from the presence of God to fill the -immensity of space. -</p> -<p>"The light which is in all things; which giveth life to all things; -which is the law by which all things are governed: even the power of -God who sitteth upon his throne, who is in the bosom of eternity, who -is in the midst of all things."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Doc. and Cov., Sec. lxxxviii:6-13.] -</p> -<p>And later in the same Revelation it is said: -</p> -<p>"Judgment goeth before the face of him who sitteth upon the throne -[God], and governeth and executeth all things; -</p> -<p>"He comprehendeth all things, and all things are before him, and all -things are round about him: and he is above all things, and in all -things, and is through all things, and is round about all things; and -all things are by him, and of him, even God, for ever and ever. -</p> -<p>"And again, verily I say unto you, he hath given a law unto all things -by which they move in their times and their seasons; -</p> -<p>"And their courses are fixed; even the courses of the heavens and the -earth, which comprehend the earth and all the planets; -</p> -<p>"And they give light to each other in their times and in their seasons, -in their minutes, in their hours, in their days, in their weeks, in -their months, in their years: all these are one year with God, but not -with man. -</p> -<p>"The earth rolls upon her wings, and the sun giveth his light by day, -and the moon giveth her light by night, and the stars also give their -light, as they roll upon their wings in their glory, in the midst of -the power of God. -</p> -<p>"Unto what shall I liken these kingdoms, that ye may understand? -</p> -<p>"Behold, all these are kingdoms, and any man who hath seen any or the -least of these, hath seen God moving in his majesty and power. -</p> -<p>"I say unto you, he hath seen him; nevertheless, he who came unto his -own was not comprehended. -</p> -<p>"The light shineth in darkness, and the darkness comprehendeth it not; -nevertheless, the day shall come when you shall comprehend even God; -being quickened in him and by him. -</p> -<p>"Then shall ye know that ye have seen me, that I am, and that I am the -true light that is in you, and that you are in me, otherwise ye could -not abound."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Ibid. Sec. lxxxviii:41-50.] -</p> -<p>A more complete or thorough-going statement of the ever-whereness of -God in the world, accompanied with the idea of power—God immanent, -dynamic, as well as present,—I do not remember to have seen. -</p> - - -<h2>LESSON II. -</h2> -<p class="centered">(Scripture Reading Exercise.) -</p> -<p class="centered">NATURE AND POWERS OF THE DIVINE IMMANENCE. -</p> -<table> -<tr><td><p class="intable"><b>ANALYSIS.</b></p></td><td><p class="intable"><b>REFERENCES.</b></p></td></tr> -<tr><td><p class="intable"><b>I. Relationship of the Immanent Spirit to the Christ.</b></p></td><td rowspan="3"><p class="indent1st">The passages of scripture and other works cited in the "Discussion" of this lesson.</p></td></tr> -<tr><td><p class="intable"><b>II. Powers of the Immanent Spirit:</b> -<p class="indent1st">(a) Creative power; -<p class="indent1st">(b) Sustaining power; -<p class="indent1st">(c) Vital power; -<p class="indent1st">(d) Intelligence-inspiring power. -</p></td></tr> -<tr><td><p class="intable"><b>III. The Relationship of the Immanent Spirit to an Eternal Race of Divine Beings.</b></p></td></tr> -</table> -<p><em>SPECIAL TEXT: "H. that ascended up on high, as also he descended below -all things; in that he comprehended all things, that he might be in all -and through all things, the light of truth; which truth shineth. This -is the Light of Christ the light which is in all things; which giveth -life to all things: which is the law by which all things are governed: -even the power of God who sitteth upon his throne, who is in the bosom -of eternity, who is in the midst of all things." (Doc. and Cov. sec. -lxxxviii:6, 7, 13.)</em> -</p> -<h3>DISCUSSION. -</h3> -<p><b>1. The Immanent Spirit as Related to the Christ:</b> It is to be -observed that Immanence of God as set forth in the preceding lesson is -associated with a personality; in the passages of scripture quoted in -the preceding lesson, the Immanence is directly associated with the -personality of the Christ. It is "The Light of Christ" that is immanent -in the world.<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Doc. and Cov., Sec. lxxxviii:7.] -</p> -<p><b>2. Creative Power of the Immanent God:</b> It is "The Light of -Christ" that is "in the sun, and the light of the sun, and the power -thereof by which it was made."<sup>[A]</sup> It is "The Light of Christ" that is -"in the moon, and is the light of the moon, and the power thereof by -which it was made; as also the light of the stars and the power thereof -by which, they were made; and the earth also, and the power thereof, -even the earth on which you stand."<sup>[B]</sup> -</p> -<p class="footnote">[Footnote A: Ibid.] -</p> -<p class="footnote">[Footnote B: Ibid, verses 8-10.] -</p> -<p><b>3. Sustaining Power of the Immanent God:</b> This "light which -proceeded forth from the presence of God to fill the immensity of -space," "The Light of Christ," is also the sustaining power of the -world as well as the creative power—"the light which is in all things; -which giveth life to all things: which is the law [i. e. power] by -which all things are governed: even the power of God."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Doc. and Cov., Sec. lxxxviii:13. "The law and power by -which all things are governed," is the late Elder Orson Pratt's foot -note on the passage. See foot note "k" from verse 13.] -</p> -<p>"The earth rolls upon her wings, and the sun giveth his light by day, -and the moon giveth her light by night, and the stars also give their -light, as they roll upon their wings in their glory, in the midst of -the power of God. * * * Behold all these are kingdoms, and any man who -hath seen any or the least of these, has seen God moving in his majesty -and power"—a manifestation of God in the orderly movement of the -planetary systems of the world. -</p> -<p><b>4. Vital Force of the Immanent God:</b> This "Light of -Christ"—which "fills the immensity of space," is also a vital, or -life-giving force or spirit—"The Light which is in all things; <em>which -giveth life to all things</em>."<sup>[A]</sup> "I am the light of the world," said -Jesus, "he that followed me shall not walk in darkness, but shall have -the <em>light of life</em>."<sup>[B]</sup> "In him [the Christ] was life; and the life -was the light of men."<sup>[C]</sup> -</p> -<p class="footnote">[Footnote A: Doc. and Cov., Sec. lxxxviii:3.] -</p> -<p class="footnote">[Footnote B: St. John viii:12.] -</p> -<p class="footnote">[Footnote C: Ibid i:4.] -</p> -<p><b>5. Intelligence-Inspiring Power of the Immanent God:</b> Nor is -this "Light of Christ," immanent in the world, creative, sustaining -and vital power only; but also it has a power of giving intelligence; -it inspires intelligence; it is the inspiration of God which gives -to the spirit of man understanding:<sup>[A]</sup> "The light which now shined," -said the Lord to his servants, "which giveth you light, is through him -[the Christ] who enlightened your eyes, which is the same light that -quickened your understandings; which light proceedeth forth from the -presence of God to fill the immensity of space."<sup>[B]</sup> -</p> -<p class="footnote">[Footnote A: There is a spirit in man; and the inspiration of the -Almighty giveth them understanding; (Job xxxiii:8.)] -</p> -<p class="footnote">[Footnote B: Doc. and Cov., Sec. lxxxviii:11, 12.] -</p> -<p>Again, and this from another revelation: -</p> -<p>"For the word of the Lord is truth, and whatsoever is truth is light, -and whatsoever is light is Spirit, even the Spirit of Jesus Christ; -</p> -<p>"And the Spirit giveth light to every man that cometh into the -world; and the Spirit enlighteneth every man through the world, that -hearkeneth to the voice of the Spirit; -</p> -<p>"And every one that hearkeneth to the voice of the Spirit, cometh unto -God, even the Father;"<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Doc. and Cov., Sec. lxxxiv:45-47. See also St. John -i:3-12.] -</p> -<p><b>6. The Immanent Spirit's Relationship to a Race of Divine, Exalted -Intelligences:</b> We may now say from the analysis of the scriptures -so far developed that God Immanent in the world—"The Light of -Christ"—the "Spirit of Christ"—is the power creative; the sustaining -power; the life-giving power; and the intelligence-inspiring power. It -is the active principle in all these respects; and is omnipresent. -</p> -<p>As observed in the opening paragraph of this lesson, however, God -immanent in the world is associated with a personality; it is directly -associated with the personality of Christ. It is called "The Light of -Christ"—it "proceedeth forth from the presence of God to fill the -immensity of space." It is not then a personality in itself, that is -in the sense of being of individual form, but proceeds forth from a -personality; it is a presence rather than a person; an influence, a -spiritual atmosphere, a power proceeding from another, and therefore -is dependent on that other for its existence rather than being an -independent existence; but as that "Other" on which it depends is -eternal, so too this that proceeds forth from the personal presence to -fill the immensity of space "is likewise eternal."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: From the nature of things one has to develop his subject -gradually, "line upon line," and the writer suggests that the student, -if he finds the statement not fully established as here made, that he -await its fuller statement in later pages.] -</p> -<p>Again: This God Immanent, as we have seen, is called the "Light of -Christ," "The Spirit of Christ." For which reason I have said above -that the God Immanent is associated with the personality of the Christ. -But if the God Immanent may be associated with the Christ, may it not -also be associated with God, the Father, as well as with God the son? -If God the Son has a spiritual influence, a light, an holy atmosphere -radiating forth from him into space, in some manner analogous to -the manner in which rays of light radiate from luminous suns in the -physical world—may it not be reasonably concluded that God, the -Father, also has such an influence, such a spiritual atmosphere -proceeding forth from him? And if Father and Son have such a spiritual -light proceeding forth from their presence, may it not be that all -divine Intelligences have, similarly proceeding forth from their -presence, such divine "light"? -</p> -<p><b>7. The Spirit Atmosphere of Men:</b> Our discussion may be helped -here by an appeal to a matter of common experience. We know that every -man and woman has an individual influence, a personal atmosphere -extending beyond the personal self, more or less pronounced, according -to the strength or weakness of his individuality. So generally is -this conceded to be true that we designate its kind, or dominating -character; as good or bad; refined or coarse; intellectual or boorish; -spiritual or carnal. If, then, one may argue, the intelligences we know -as men possess this atmosphere of personal influence extending beyond -the personal self, how much more angels, arch-angels, and the higher -Intelligences who have taken on, or participated in, the Divine Nature -and entered into their exaltation and glory with other innumerable -Divine Intelligences whom we call Gods—with how much more reason may -we expect that these may have such spiritual influence proceeding forth -from their presence? -</p> -<p><b>8. The Identity of Spirit Influence Proceeding from all Divine -Beings:</b> From the scriptures we learn of the perfect oneness -subsisting between God, the Father, and God, the Son. "I and my Father -are one," is the oft repeated declaration of the Christ.<sup>[A]</sup> "I in -thee, and thou in me,"<sup>[B]</sup> is the emphasis he lays upon the oneness of -himself and the Father. Granting this moral and spiritual oneness—not -physical oneness, for physically our theology holds Father and Son -to be distinct and separate individuals<sup>[C]</sup>—but granting this moral, -intellectual and spiritual alikeness—then it must follow that the -spiritual influence of each, the intellectual and moral atmosphere -of each, will be the same. "The Light of Christ" will be the same or -identical with the light of the Father; and with the light of all -Intelligences who have participated in the divine nature and become one -with the Father and the Son. So that it might be properly held that -the God Immanent is as much the "Light of the Father" as "The Light of -Christ;" and since that light would be identical with the light of all -perfected and holy beings, participating in the Divine nature, it could -receive a name that would generalize it—the "Divine Spirit, Immanent -in the Universe;" or, "God, the Spirit of the Gods,<sup>[D]</sup> Immanent -in the Universe;" any of these characterizations would doubtless -be admissible; but since it is through the Christ that the Divine -nature and spirit is manifested in our world, it is but proper that -this Divine Light which lighteth every man into the world—which is -creative, sustaining, vital, and intelligence-inspiring power, should -bear the name of Christ—and henceforth we shall recognize it as our -modern revelations do, primarily, as "The Light of Christ." But there -has always been a race of divine beings in existence, an eternal race, -from whom such a divine influence or atmosphere has proceeded forth to -"fill the immensity of space;" and that is what I meant a few paragraphs -back when I said that as the source whence the God Immanent proceeded -is eternal, so too is the immanence eternal, has always existed, and -will always exist by whatsoever name it might have been or may be known. -</p> -<p class="footnote">[Footnote A: St. John x:30; xvii:22, et seq.] -</p> -<p class="footnote">[Footnote B: Ibid, verse 21.] -</p> -<p class="footnote">[Footnote C: Seventy's Year Book III, Lesson XXXV.] -</p> -<p class="footnote">[Footnote D: I have so treated it in my Mormon Doctrine of Deity, pp. -166-169; also in the Seventy's Year Book No. III, Lesson XXXV.] -</p> -<p><b>9. Being Whom We Call God:</b> This is that Spirit which men call -God, but "know no more;" that "something sacred and sublime," which -men recognize as moving "wool-shod" behind the worlds; this that -Spirit that permeates all space; that makes all presence bright; all -motion guides; the Power "unchanged through Time's all-devastating -flight"—God Immanent, the Spirit proceeding from all Divine -Intelligences intermingled and harmonized into one Spirit. This the -true light, which lighteth every man that cometh into the world; the -light of which John the Baptist was the witness; and of which Jesus, -to us men, was the manifestation,<sup>[A]</sup> and to which all men have -access—"The Light of Christ." -</p> -<p class="footnote">[Footnote A: St. John i:4-12.] -</p> -<p><b>10. Brigham Young on Object of Existence:</b> "We are created for -the express purpose of increase, there is nothing within us but that -which can increase, from the birth to old age; what is there that -is not ordained after eternal law of existence, for it is the Deity -within us that causes increase. Doth this idea startle you? Are you -ready to exclaim, what! the supreme in you? Yes, he is in every person -upon the face of the earth. The elements that every individual is made -of, and lives in, possesses a portion of the Deity, this you cannot -now understand, but you will hereafter. The Deity within us, is the -great principle that causes men and women to increase and to grow in -grace and truth. The operation once begun, strict obedience to the -requirements of heaven is necessary to obtain the end for which we were -created, but if we never commence to propagate our species, and keep -the commandments of God we cannot attain to the end in view."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Discourse by Pres. Brigham Young, June 13, 1852. Deseret -News, Vol. 4, No. 6.] -</p> - - -<h2>LESSON III. -</h2> -<p class="centered">(Scripture Reading Exercise.) -</p> -<p class="centered">MORAL AND SPIRITUAL VALUE IN THE CONCEPTION OF THE DIVINE IMMANENCE. -</p> -<table> -<tr><td><p class="intable"><b>ANALYSIS.</b></p></td><td><p class="intable"><b>REFERENCES.</b></p></td></tr> -<tr><td><p class="intable"><b>I. Of the Possibility of the Existence of all the Divine Attributes in the Immanent Spirit.</b></p></td><td rowspan="3"><p class="indent1st">The Scriptures and other works cited in the text of the lesson.</p></td></tr> -<tr><td><p class="intable"><b>II. Christ the Revelation of the Immanent Spirit, as well as of God, the Father.</b></p></td></tr> -<tr><td><p class="intable"><b>III. Moral and Spiritual Effect in the Sense of the Nearness of God in the Doctrine of Divine Immanence.</b></p></td></tr> -</table> - -<p><em>SPECIAL TEXT: "Am I a God at hand, saith the Lord, and not a God -afar off? Can any hide himself in secret places that I shall not see -him? saith the Lord. Do not I fill heaven and earth? saith the Lord" -(Jeremiah xxiii:23, 24.)</em> -</p> -<h3>DISCUSSION. -</h3> -<p><b>1. Possible Attributes of the Immanent Spirit:</b> So far I have -refrained from ascribing any attributes, quality, or characteristic -to the Immanent God not directly warranted by the phraseology of the -modern revelations which teach the doctrine of immanence; creative and -sustaining power; vital force, and intelligence-inspiring power.<sup>[A]</sup> -Yet if the Immanent God is the spirit proceeding from the presence of -Divine Beings, to fill the immensity of space, and called for us men -"the Light of Christ," it may well be regarded as true that the Spirit -carries with it the whole nature of God, and in some way, reflects -all characteristics and attributes of Deity, the moral attributes of -wisdom, holiness, truth, justice, love, and mercy as well as the four -powers before noted. -</p> -<p class="footnote">[Footnote A: See the revelations quoted in preceding lesson.] -</p> -<p><b>2. The Mission of the Christ:</b> Manifestation of the Immanent -Spirit: It was part of the mission of the Christ to manifest this -Immanent God, as well as God the Father. He came to reveal the whole -of the divine nature. He was God manifested in the flesh;<sup>[A]</sup> in him -dwelt all the fullness of the Godhead bodily;<sup>[B]</sup> it pleased the Father -that in him should all fullness dwell;<sup>[C]</sup> he was the brightness of -the Father's glory and the express image of his person.<sup>[D]</sup> But he was -also the manifestation of, "the true Light, which lighteth every man -that cometh into the world."<sup>[E]</sup> Light of Christ, the God Immanent; the -invisible made visible; the "Unknown God" of the Greeks made known in -Jesus Christ through the preaching of Paul unto them; for whom they -ignorantly worshiped declared he unto them by preaching Christ; saying -that God whom he preached was not afar off—"not far from every one -of us: for in him we live, and move, and have our being,"<sup>[F]</sup> making -direct reference to that Spirit which fills the immensity of space, the -"Unknown God" of the Greeks—the God Immanent, now manifested by the -Christ whom Paul was preaching—from whose presence David could not -flee; and to whom the darkness was the same as the light—to whom the -night shineth as the day.<sup>[G]</sup> -</p> -<p class="footnote">[Footnote A: Tim iii:16 and marginal rendering of "manifest" in Oxford -Bible.] -</p> -<p class="footnote">[Footnote B: Col. ii:9.] -</p> -<p class="footnote">[Footnote C: Col. i:19.] -</p> -<p class="footnote">[Footnote D: Heb. i:3.] -</p> -<p class="footnote">[Footnote E: St. John i:9.] -</p> -<p class="footnote">[Footnote F: Acts xvii:22-28.] -</p> -<p class="footnote">[Footnote G: Psalms cxxxix.] -</p> -<p><b>3. Moral Effect of the Conception of Immanence, Negatively -Expressed:</b> The conception of God as Immanent in the world is of -utmost importance both as a religious and a philosophical truth. Its -effect upon the mind as establishing a sense of nearness of God is most -salutary in its moral effects, and uplifting in its spiritual power. To -sense that one lives in the presence of the Divine Consciousness—that -known unto God are all his thoughts and all his doings; to dwell with -One from whom the darkness and the light are both alike; from whom -there is no fleeing; for if one ascend into heaven, lo, He is there; if -one make his bed in hell, behold, He is there; if one would take the -wings of the morning and dwell in the uttermost parts of the earth or -of the sea—there also is this Immanent Spirit.<sup>[A]</sup> To live thus in a -consciousness of the Divine Presence and Power, makes for righteousness -of life. For where may sin and wickedness hide themselves? There is -no refuge for them—no escape. If one shall say—"surely the darkness -shall cover me," even the night shall be light about him.<sup>[B]</sup> Iniquity -may not hide itself, and as sin loves not the light, negatively the -moral force of consciously living in the presence of God is very great. -</p> -<p class="footnote">[Footnote A: Psalms cxxxix.] -</p> -<p class="footnote">[Footnote B: Ibid.] -</p> -<p><b>4. Moral Effect of the Doctrine of Immanence, Affirmatively -Expressed:</b> Affirmatively expressed, the conception and the -result of it are even greater, both morally and spiritually. To live -consciously in the presence of God must be a source of annoyance and -vexation to evil disposed men; and even to men inclined to virtue, -an embarrassment, at times, when they recall their many failures to -live in harmony with their ideals.<sup>[A]</sup> But, on the other hand, for -these of the latter class, when they realize that the Divine Presence -is sympathetic; that He knows, not only "what's done," but also -"what's resisted;" that He knows of the struggle for the attainment of -virtue—the hungering and the thirsting after righteousness; that He -knows the strength of the temptation, and the weakness of the tempted; -that He knows the heart, "each chord, its various tone; each spring, -its various bias;" and He will judge, not after the sight of the eyes, -neither reprove after the hearing of the ears, but with righteousness -shall He judge, and reprove with equity;<sup>[B]</sup> judging, "not according to -the appearance, but judge righteous judgment."<sup>[C]</sup> Men can be assured -of a correct registration and truthful report of their deeds, and a -judgment upon them neither partial nor prejudiced; which, while it -may cause the wicked to tremble, to men conscious of the uprightness -of their intentions, and of honest effort in right directions, as God -gives them vision to see the right—what encouragement to earnest -striving this conception of living in the very presence of God must -bring! What calmness it must bring in the midst of conflict! what -peace! what assurance of triumph notwithstanding failures, and losses, -and the sad exhibitions of human weakness—the outgrowth of a fallen -human nature! -</p> -<p class="footnote">[Footnote A: Professor Joseph Le Conte, Professor of Geology and -Natural History in the University of California, answering a supposed -objection that one might not live and work effectively in the presence -of the Immanent Deity, said: "It may alas! be true that this view -[Immanence of God in the world] brings us too near Him in our sense of -spiritual nakedness and short-coming. It may, indeed, be that we can -not live and work in the continual realized presence of the Infinite. -It may, indeed, be that we must still wear the evil of a practical -materialism on our hearts and minds. It may, indeed, be that in our -practical life and scientific work we must still continue to think -of natural forces as efficient agents. But, if so, let us at least -remember that this attitude of mind must be regarded only as our -ordinary work-clothes—necessary work-clothes it may be of our outer -lower life—to be put aside when we return home to our inner higher -life, religious and philosophical. (Evolution in Its Relation to -Religious Thought"—1902—pp. 302-3.)] -</p> -<p class="footnote">[Footnote B: Isaiah xi:3, 4.] -</p> -<p class="footnote">[Footnote C: St. John vii:24.] -</p> -<p><b>5. The Helpfulness that Comes from the Sense of the Nearness of -God—His Immanence:</b> Moreover, if the view point of this treatise be -the true one, and all the attributes of the Divine nature are carried -over into the Divine Spirit that proceeds forth from the presence -of God to fill the immensity of space—being the God Immanent—then -one may be assured that living at all times and in all places in the -presence of the Immanent Spirit, he resides in the atmosphere, at -least, of the wisdom, the love, and the mercy of God; which can but add -to his comfort, to his assurance, to his strength. Such an one with -David can say— -</p> -<p>"Search me, O God, and know my heart; try me, and know my thoughts: -and see if there be any wicked way in me, and lead me in the way -everlasting."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Psalms, cxl:23, 24.] -</p> -<p>And else he may say— -</p> -<p>"Though I walk through the valley of the shadow of death, I will fear -no evil; for thou are near me; thy rod and thy staff they comfort -mc."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Psalm, xxiii:24.] -</p> -<p>Under this sense of nearness, which springs from the doctrine of -Immanence, one may again say with David: -</p> -<p>"Behold, the eye of the Lord is upon them that fear him, upon them that -hope in his mercy; -</p> -<p>"To deliver their soul from death, and to keep them alive in famine. -</p> -<p>"Our soul waiteth for the Lord: he is our help and our shield."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Psalms xxxiii:18-20.] -</p> -<p>And yet again: -</p> -<p>"The Lord is nigh unto them that are of a broken heart; and saveth such -as be of a contrite spirit. -</p> -<p>"Many are the afflictions of the righteous: but the Lord delivereth him -out of them all."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Psalms xxxiv:18, 19.] -</p> -<p>Also: -</p> -<p>"God is our refuge and strength, a very present help in trouble. -</p> -<p>"Therefore will not we fear, though the earth be removed, and though -the mountains be carried into the midst of the sea; -</p> -<p>"Though the waters thereof roar and be troubled, though the mountains -shake with the swelling thereof. -</p> -<p>"There is a river, the streams whereof shall make glad the city of God, -the holy place of the tabernacles of the most high. -</p> -<p>"God is in the midst of her; she shall not be moved: God shall help -her, and that right early. -</p> -<p>"The heathen raged, the kingdoms were moved; he uttered his voice, the -earth melted. -</p> -<p>"The Lord of hosts is with us; the God of Jacob is our refuge."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Psalms xlvi:1-7.] -</p> -<p>All which loving trust comes from that blessed sense of nearness of -God born of the great doctrine of Immanence—God resident in the -world, here and now—a dynamic power in the world—that makes for -righteousness, and of which the Christ was and is the manifestation, -the Revealer; and the Immanent Spirit is "the Light of Christ." -</p> - - -<h2>LESSON IV. -</h2> -<p class="centered">(Scripture Reading Exercise.) -</p> -<p class="centered">THE PHILOSOPHICAL VALUE OF THE DOCTRINE OF IMMANENCE. -</p> -<table> -<tr><td><p class="intable"><b>ANALYSIS.</b></p></td><td><p class="intable"><b>REFERENCES.</b></p></td></tr> -<tr><td><p class="intable"><b>I. The Immanence Conception a Result of Modern Thinking.</b></p></td><td rowspan="4"><p class="indent1st">The Scripture passages and works cited in the lesson text.</p></td></tr> -<tr><td><p class="intable"><b>II. Philosophical Values in Immanence.</b></p></td></tr> -<tr><td><p class="intable"><b>III. Immanence Conversely—"The World Immanent in God."</b></p></td></tr> -<tr><td><p class="intable"><b>IV. Immanence Equal—Manifestation Unequal.</b></p></td></tr> -</table> -<p><em>SPECIAL TEXT: "Thou, God, seest me." (Gen. xvi:13.)</em> -</p> -<h3>DISCUSSION. -</h3> -<p><b>1. Modern Revival of the Doctrine of Immanence:</b> On the -philosophical side of this conception of the Immanence of God, we -are assured that it is the result of the modern world's (i.e. <em>post -Kantian</em>) thinking.<sup>[A]</sup> Of its value to human thinking and to religion -itself, John Fiske—after pointing out the fact that both Clement and -Athanasius among the early Christian fathers had held somewhat to the -doctrine of immanence as conceived in more modern philosophy, viz—"God -Immanent in the universe, and eternally creative"—says: -</p> -<p class="footnote">[Footnote A: "One can securely say that nothing of crucial import has -come forward in the interest of human freedom [i.e. freedom of the -human will—man as a free moral agent] since Kant started the inspiring -but hitherto little fruitful conception of moral autonomy. Instead, as -we have seen, the world's thinking has been absorbed in questions that -thus far have ended in a persuasion of the immanence of the eternal in -all things—at best the all-pervasive presence of an immanent spirit." -Howison, "Conceptions of God," Introductions p. 32.] -</p> -<p>"Once really adopt the conception of an ever-present God, without whom -not a sparrow falls to the ground, and it becomes self-evident that -the law of gravitation is but an expression of a particular mode of -divine action. And what is thus true of one law is true of all laws. -The thinker in whose mind divine action is thus identified with orderly -action and to whom a really irregular phenomenon would seem like a -manifestation of sheer diabolism, forsees in every possible extension -of knowledge a fresh confirmation of his faith in God. From his point -of view there can be no antagonism between our duty as inquirers and -our duty as worshipers. To him no part of the universe is godless. In -the swaying to and fro of molecules and the ceaseless pulsations of -ether, in the secular shiftings of planetary orbits, in the busy work -of frost and raindrop, in the mysterious sprouting of the seed, in -the everlasting tale of death and life renewed, in the dawning of the -babe's intelligence, in the varied deeds of men from age to age, he -finds that which awakens the soul to reverential awe; and each act of -scientific explanation but reveals an opening through which shines the -glory of the Eternal Majesty."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Fiske-Studies in Religion, pp. 167-3, Works Vol. IX] -</p> -<p><b>2. The World Immanent in God:</b> Still one other thought from the -philosophical side of the conception of Immanence is that it enables -one to see not only God in nature, but as a necessary corollary, nature -in God—"Divine immanence in the world, and the reciprocal immanence of -the world in God."<sup>[A]</sup> That is to say, in one view, God's presence and -power penetrates and pervades nature—the universe; in another view, -nature is received into the all-including spiritual presence of God: as -the One indwells in the other; so the other dwells in the One. -</p> -<p class="footnote">[Footnote A: Howison—"The Conception of God." p. 96.] -</p> -<p>Before now the student has doubtless looked into the clear depths of a -crystal-like spring of water; and has seen on the sandy floor of the -spring the sunlight that tells him that the sun penetrates the water, -in-dwells in the water, or, in poetic terms— -</p><blockquote> -<p class="poetry"> "The sunshine in water lies sleeping."<br> -</p></blockquote> -<p>And as the sunlight penetrates the water so does the water receive -and hold the sunlight. As it is in the crystal spring, so is it in -the ocean. And so in the universe with the immanence of God and the -reciprocal immanence of the world in God. As saith the revelation: -</p> -<p>"Judgment goeth before the face of him who sitteth upon the throne, -and governeth and executeth all things. He comprehendeth all things, -and all things are before him, and all things are round him; and he is -above all things, and in all things, and is through all things, and is -round about all things; and all things are by nim, and of him, even God -forever and forever."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Doc. and Cov., Sec. lxxxviii:41.] -</p> -<p>The chief value of this statement of the case—apart from the fact of -it as a truth—is, it helps one to understand the completeness of the -presence of God in the world; so complete is it, that the world is also -in God! Also it helps one to an understanding of the more restricted -view of the same principle announced in St. John, the declaration of -the Christ: "Believe me that I am in the Father, and the Father in -me"; and that he and the Father are one<sup>[A]</sup>—i.e., the divine nature -and spirit are one. One nature participated in by both Father and Son -and finally to be participated in by those who are the disciples of -the Christ; for in his prayer immediately preceding the hour of his -passion—the most pathetic and soul-moving prayer preserved in human -language—referring to his disciples he said: -</p> -<p class="footnote">[Footnote A: St. John xiv:11; also xvii.] -</p> -<p>"Holy Father, keep through thine own name those whom thou has given -me, that they may be one as we are. Neither pray I for these alone, but -for them also which shall believe on me through their word; that they -all may be one; as thou, Father, art in me, and I in thee, that they -also may be one in us, and the glory which thou gavest me, I have given -them, that they may be one, even as we are one: I in them and thou in -me, that they may be made perfect in one. * * * I have declared unto -them thy name, and will declare it; that the love wherewith thou hast -loved me, may be in them, and I am them."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: St. John xvii. Paul doubtless refers to the same principle -when he says: "For this cause I bow my knees unto the Father of our -Lord Jesus Christ, of whom the whole family in heaven and earth is -named; that he would grant you, according to the riches of his glory, -to be strengthened with might by his spirit in the inner man; that -Christ may dwell in your hearts by faith; that ye, being rooted and -grounded in Jove, may be able to comprehend with all Saints what is -the breadth and length and depth, and height; and to know the love of -Christ which passeth knowledge, that ye may be filled with all the -fullness of God." (Eph. iii:14-19.) -</p> -<p class="footnote">And also when he said: -</p> -<p class="footnote">"Let this mind be in you which was also in Christ Jesus: who being -in the form of God, thought it not robbery to be equal with God." -(Philippians ii:5, 6.)] -</p> -<p><b>3. One Divine Nature in Many Persons:</b> One divine nature, then, -is the conclusion; but a divine nature in manifold persons, many, -though indeed one, because harmonized into unity of purpose, and will; -one divine spirit, rising from one divine nature—though participated -in by many; a spirit rising from all Intelligences who have attained to -the divine nature and unity in all and through all, manifesting God in -his splendor and glory, as creating, sustaining, and guiding power in -the universe—both Immanent and personal. -</p> -<p>Elsewhere I have said on this subject: One cannot help being profoundly -impressed with the great truth that creation, throughout its whole -extent, bears evidence of being one system: that it presents at -every point unity of design, and harmony in its government. Nor am I -unmindful of the force there is in the deduction usually drawn from -these premises, <em>viz.</em>, that the Creator and Governor of the universe, -must necessarily be One. But I am also profoundly impressed by another -fact that comes within the experience of man, at least to a limited -extent, <em>viz.</em>: the possibility of intelligences arriving at perfect -agreement, so as to act in absolute unity. We see manifestations of -this principle in human governments, and other human associations of -various kinds. And this, too, is observable, viz., that the greater -and more perfect the individual intelligence, the more perfect can -the unity of purpose and of effort become for the community of -intelligences; so that one need only conceive the existence of perfect -intelligences to operate together in order to secure perfect oneness; -then shall come the one system evident in the universe, exhibiting at -every point unity of design, and perfect harmony in its government. In -other words, "oneness" can be the result of perfect agreement among -many intelligences as surely as it can be the result of the existence -of One Only Intelligence. Also, the decrees and purposes of the -perfectly united Many can be as absolute as the decrees and purposes of -the One Only Intelligence. One is also confronted with the undeniable -fact that inclines him to the latter view as the reasonable explanation -of the "Oneness" that is evidently in control of the universe—the fact -that there are in existence many Intelligences, and, endowed as they -are with free will, it cannot be denied that they influence, to some -extent, the course of events and the conditions that obtain. Moreover, -it will be found, on careful inquiry, that the explanation of the -"Oneness" controlling in the universe, on the theory that it results -from perfect agreement or unity of Many Intelligences, is more in -harmony with the revelations of God on the subject than the theory that -there is but One Only Intelligence that enters into its government.<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Mormon Doctrine of Deity, pp. 137-8.] -</p> -<p>John Stuart Mill, in his Essay on Theism, in speaking of the evident -unity in nature, which suggests that nature is governed by One Being, -comes very near stating the exact truth in an alternative proposition -to his first remark, viz.: "A. least, if a plurality be supposed, it is -necessary to assume so complete a concert of action and unity of will -among them, that the difference is for most purposes immaterial between -such a theory and that of the absolute unity of the Godhead."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Essays on Religion; Theism p. 133.] -</p> -<p><b>4. Immanence and Manifestation:</b> We must believe from the -scriptures previously considered in these lessons that God by his -spirit is everywhere and equally present, but it does not follow -that the <em>manifestation</em> of God is everywhere and equally the same. -There are doubtless persons, conditions, and places, that present -more favorable natures and conditions to the manifestation of this -universal presence than others. Undoubtedly, if the assumption of -this treatise be the right one, <em>viz.</em>, that the God Immanent, for -us men in the kingdom of the universe we inhabit known as "the Light -of Christ"—carries with it the divine attributes of truth, wisdom, -justice, holiness, and love, with the rest, then it follows, since like -his affinity<sup>[A]</sup> to like, that there may be, as said above, persons, -conditions and places more congenial to manifestation of the divine -spirit than others. There are individual men and perhaps races of men -more responsive to the Divine Presence and the divine attributes of -which that presence is the atmosphere, than others; and where this -is the case there will be the larger manifestation of God. Hence the -difference observable among individuals and races and at variant -times and places. Those who draw near to God, he draws near to them -in manifestations of his presence and power; those who love darkness -rather than light, because their deeds are evil, receive not the light; -the manifestation of God in them either in presence or power is not -possible because the conditions which attend upon that manifestation -are not there. -</p> -<p class="footnote">[Footnote A: "For intelligence cleaveth unto intelligence; wisdom -receiveth wisdom; truth embraceth truth; virtue loveth virtue; light -cleaveth unto light; mercy hath compassion on mercy, and claimeth -its own; judgment goeth before the face of him who sitteth upon the -throne, and governeth and executeth all things." (Doc. & Cov. Sec. -lviii:37-40.)] -</p> -<p><b>6. The Law of Manifestation of the Immanent Spirit:</b> "Draw nigh -unto God, and he will draw nigh to you,"<sup>[A]</sup> is the law of divine -manifestation. Christ, the Revealer of the Divine, Immanent Spirit, -as well as of the person, character, brightness, and glory of the -Father—the manifestation of all that is divine—"Came unto his own, -but his own received him not; but unto as many as received him, to them -gave he power to become the sons of God, even to them that believed -on his name.<sup>[B]</sup> He that believeth on him (i. e. the Christ) is not -condemned: but he that believeth not is condemned already, because he -hath not believed in the name of the only begotten Son of God." -</p> -<p class="footnote">[Footnote A: James iv:8.] -</p> -<p class="footnote">[Footnote B: St. John i:11, 12.] -</p> -<p>"And this is the condemnation, that light is come into the world, and -men loved darkness rather than light, because their deeds were evil. -</p> -<p>"For every one that doeth evil hateth the light, neither cometh to the -light, lest his deeds should be reproved. -</p> -<p>"But he that doeth truth, cometh to the light, that his deeds may be -manifest, that they are wrought in God."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: St. John iii:18-21.] -</p> - - -<h2>LESSON V. -</h2> -<p class="centered">(Scripture Reading Exercise.) -</p> -<p class="centered">DIFFICULTIES INVOLVED IN THE DOCTRINE OF IMMANENCE. -</p> -<table> -<tr><td><p class="intable"><b>ANALYSIS.</b></p></td><td><p class="intable"><b>REFERENCES.</b></p></td></tr> -<tr><td><p class="intable"><b>I. Incompatibility of the Existence of Evil in the World, and the Immanence of God.</b></p></td><td rowspan="5"><p class="indent1st">The Scripture passages and works cited in the lesson text.</p></td></tr> -<tr><td><p class="intable"><b>II. Reason for the Existence of Moral Evil.<sup>[A]</sup></b></p></td></tr> -<tr><td><p class="intable"><b>III. Difficulties that Arise from a Partial View of Man's Life.</b></p></td></tr> -<tr><td><p class="intable"><b>IV. The Golden Age Promised—the Millennium.</b></p></td></tr> -<tr><td><p class="intable"><b>V. The Lessons from Broken Harmonies—a World wherein Reigns Evils.</b></p></td></tr> -</table> -<p><em>SPECIAL TEXT: "Thou [God] are of purer eyes than to behold evil, and -canst not look on iniquity: wherefore lookest thou upon them that deal -treacherously and holdest thy tongue when the wicked devoureth the man -that is more righteous than he?" (Habakkuk i:13.)</em> -</p> -<p class="footnote">[Footnote A: Under this subdivision of the lesson should be considered -especially the matter in note m, this lesson, and the lessons cited -from Year Books II and IV above and a review of the lessons cited from -former Year Books in note.] -</p> -<h3>DISCUSSION. -</h3> -<p><b>1. Incompatibility of Immanence and Evil Stated:</b> It is conceded -that the conception of God Immanent in the universe—everywhere -existing and everywhere dynamic power, though not everywhere equally -manifested, carries with it many and great difficulties that attend -upon all forms of human thinking when seeking the harmony that one -feels must exist in the things that are—in truth. -</p> -<p>For example: one naturally would say, as soon as the conception of -the Immanence of God takes firm lodgment in his mind,—"why, then, -if God is in his world everywhere present, and everywhere, not only -powerful, but all-powerful; not only knowing, but all-knowing; not -only good but all-good, holy in fact, and cannot look upon sin with -the least degree of allowance<sup>[A]</sup>—why then is there evil in the world, -physical suffering, and moral wrong, injustice, cruelty?<sup>[B]</sup> Why is the -sum of human misery so great?<sup>[C]</sup> Why is the sum of human happiness so -small?<sup>[D]</sup> Why do the good suffer adversity? Why does prosperity so -frequently, in this world at least, attend upon the wicked? In the -words of the Hebrew prophet addressed to God: "Wherefore lookest thou -upon them that deal treacherously, and holdest thy tongue, when the -wicked devoureth the man that is more righteous than he"?<sup>[E]</sup> Why do the -sins of the wicked involve the innocent—why are the innocent made to -suffer with the guilty?<sup>[F]</sup> Why does truth make such tardy appearance in -the world, and why of so partial rather than of universal distribution? -How can freedom co-exist, that is, the freedom of man as a free moral -agent, co-exist with the Sovereign will of the All-Powerful and -Immanent God?<sup>[G]</sup> -</p> -<p class="footnote">[Footnote A: Doc. and Cov., Sec. i:31. Also Habakkuk i:13 and Psalms -v:4-6.] -</p> -<p class="footnote">[Footnote B: "We cry out for some explanation—for some philosophy -which shall show us <em>how</em> evil is consistent with the infinite -goodness." (<em>Le Conte</em>, "Conceptions of God," p. 71.)] -</p> -<p class="footnote">[Footnote C: "How terribly large is the proportion of evil? comparing -the number of those who are or have been happy, with the number of -those who are or have been unhappy, can we say that the great pessimist -was very far wrong in calling this the worst possible—he did not say -the worst conceivable—world". (Goldwin Smith, discussing "Evolution, -Immortality, and Christianity," in North American Review, October, -1907, p. 196.)] -</p> -<p class="footnote">[Footnote D: "The great quest of humanity is happiness. But was the -world created to make us happy? I've studied people in all places and -conditions and everywhere I've found, when you get below the surface, -that it's mostly the insincere individual who says, 'I am a happy man.'" -(Thomas A. Edison, the great American Inventor in a Vienna-Austria -Interview on "Success in Life," reported in New York World, October 25. -1911.)] -</p> -<p class="footnote">[Footnote E: Habakkuk i:13.] -</p> -<p class="footnote">[Footnote F: See Seventy's Year Book II, Lessons III and IX. Also Year -Book IV, Lessons IV and VII and VIII.] -</p> -<p class="footnote">[Footnote G: In order that it may be seen that this is regarded really -as doubtful by some powerful minds, and also as a question of grave -importance, I quote the following presentation of it by Professor -Howison, and which he prints in italics in the work from which I quote -it: "Can the reality of human free-agency, of moral responsibility -and universal moral aspiration, of unlimited spiritual hope for every -soul,—can this be made out, can it even be held, consistently with the -theory of an Immanent God? This, for a few awakened minds at least, -now becomes the 'burning question.' * * * At all events, the time has -come when the question whether this is not so should be raised with -all emphasis, and examined to the end. For if our genuine freedom is -to disappear when we accept the religion whose God is the Immanent -Spirit, then the new religion is in truth a decline from the highest -conceptions of the historic faith, and in this regard has no advantage -over the religion of the 'Unknowable.'" ("Conceptions of God," p. 30.)] -</p> -<p>Professor Le Conte has a valuable passage <em>apropos</em> these questions -which I consider too valuable to omit at this point, though it makes -rather an extended quotation. On the great question of moral evil, its -nature, its origin, its reason—a question inseparably connected with -the conception of God, he says: -</p> -<p>"In a general way I agree with his [Professor Royce's] explanation of -the dark problem of evil. Evil cannot be the true meaning and real -outcome of the universe; on the contrary, it means the necessary means -of the highest good. * * * Our moral and religious nature is just as -fundamental and essential as our scientific and rational nature. As -science is not simply passionless acquisition of knowledge, but also -enthusiasm for truth, so morality is not passionless rules of best -conduct, but impassioned love of righteousness. And this last is what -we call religion; for religion is morality touched and vivified with -noble emotion. Now, the necessary postulate of science, without which -scientific activity would be impossible, is a rational order of the -universe; and, similarly, the necessary postulate of religion, without -such religious activity would be impossible, is a moral order of -the universe. As science postulates the final triumph of reason, so -religion must postulate the final triumph of righteousness. Science -believes in the rational order, or in law, in spite of apparent -confusion; she knows that disorder is only apparent, only the result -of ignorance; and her mission is, to show this by reducing all -appearances, all phenomena, to law. So also religion is right in her -unshakable belief in the moral order, in spite of apparent disorder or -evil; she knows that evil is only apparent, the result of our ignorance -and our weakness; and her mission is, to show this by helping on the -triumph of moral order over disorder. We may, if we like,—as many -indeed do,—reject the faith in the Infinite Goodness, and thereby -paralyze our religious activity; but then, to be consistent, we must -also reject the faith in the Infinite Reason, and thereby paralyze our -scientific activity. -</p> -<p>So much for a rational justification of the indestructible faith -religion has in the Infinite Righteousness, even in the presence of -abounding evil. It is founded on the same ground as our indestructible -faith in the reign of law in the natural world, and is just as -reasonable. Why is it, then, it may be asked, that every one is -willing to admit the postulate of science, while so many doubt that -of religion? I answer: partly because of feebleness of our moral life -in comparison with our physical life; but mainly because the steady -advance of science, with its progressive conquest of chaos, and its -extension of the domain of order and law, is a continual verification -of the postulate of science, and justification of our faith therein; -while, on the contrary, the progress of morality and religion is -uncertain and often unrecognized, the increase of righteousness and -decrease of evil doubtful and even denied. In the presence of such -uncertainty, our faith is often sorely tried. We cry out for some -explanation—for some philosophy which shall show us how evil is -consistent with the Infinite Goodness. We know it is, for that is a -necessary postulate. But—how?"<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: The Conception of God—Le Conte's paper, pp. 70-71.] -</p> -<p>This philosophy so earnestly asked for I trust is found in the New -Dispensation of the Gospel, the light from the revelations in which, I -believe, warrant the conclusions in the above paragraph of the Lesson -text, and also the conclusions reached in the lessons of previous -Year Books cited in note f. Then Professor Le Conte himself gives a -reasonably good explanation for the existence of moral evil, which -it is only just should be given here since I have quoted him up to -the question of why evil exists. This is his answer: "It is that the -existence or at least the possibility of a moral being like that of -man [should exist]. There are some things which God himself cannot -do, viz., such things as are contrary to his essential nature, and -such things as are a contradiction in terms and therefore absurd and -unthinkable. Such a thing would be a moral being without freedom -to choose right or wrong. God could not make man eternally and of -necessity sinless, for then he would not be man at all. To make him -incapable of virtue, of righteousness, of holiness, for he must acquire -these for himself by free choice, by struggle and conquest."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: The Conception of God, p. 72.] -</p> -<p><b>2. Things Seen and Known but in Part:</b> One may not find the -complete answer to all the questions of the second paragraph of this -lesson, which make up largely the sum of difficulties for the theist, -who believes in God Immanent in the world; but they are somewhat -lessened by remembering that here on our plane of human life we know -things but in fragments—"We know in part:" We see as through a glass, -darkly; not face to face; and will have to await the time of more -perfect knowing and seeing before we shall comprehend things as they -are in their entirety. -</p> -<p>A fine illustration of the mistaken conclusions men form by judging of -things seen only in part is to be found in the Prophet Malachi: -</p> -<p>"Your words have been stout against me, saith the Lord. Yet ye say, -What have we spoken so much against thee? -</p> -<p>"Ye have said, It is vain to serve God: and what profit is it that we -have kept his ordinance, and that we have walked mournfully before the -Lord of hosts? -</p> -<p>"And now we call the proud happy; yea, they that work wickedness are -set up; yea, they that tempt God are even delivered. -</p> -<p>"Then they that feared the Lord spake often one to another: and the -Lord hearkened, and heard it, and a book of remembrance was written -before him for them that feared the Lord, and that thought upon his -name. -</p> -<p>"And they shall be mine, saith the Lord of hosts, in that day when I -make up my jewels; and I will spare them, as a man spareth his own son -that serveth him. -</p> -<p>"Then shall ye return, and discern between the righteous and the -wicked, between him that serveth God and him that serveth him not"<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Mal. iii:13-18.] -</p> -<p>All which tends to establish the thought that this world is the scene -of struggle and trial for man, not the place of his full triumph and -reward. "In this world your joy is not full [saith the Lord], but in -me your joy is full. Therefore care not for the body, neither the life -of the body; but care for the soul, and for the life of the soul; and -seek the face of the Lord, always, that in patience ye may possess your -souls, and ye shall have eternal life."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Doc. and Cov., Sec. ci:36-38.] -</p> -<p><b>3. Amid Broken Harmonies:</b> We may be helped somewhat in our -present earth-view of things, by holding in consciousness the fact -that we live at present in our world amid broken harmonies, under the -effects of "the fall," for a wise purpose in God; in a sphere of trial -and test; in a purposely arranged department of God's great university -for the instruction of the spirits of men in certain all-important -matters,<sup>[M]</sup> involving also our union with earth elements, leading to a -fulness of joy, and without which union men cannot receive a fulness -of joy.<sup>[B]</sup> Therefore we may say that in our earth-life things are not -in a normal state; but in confusion; under stress of special trial -and development that shall ultimate in higher and better things—in -the golden age of the earth and of humanity, predicted by sages and -poets—the millennium of the seers and prophets of God, and the -apostles of the Christ—these all bid us hope for higher and better -things than we have known on our present plane of existence—a world -where we shall no longer see as through a glass darkly, "but face to -face;" when we shall no longer know only in part, but know even as we -are known; when that which is in part "shall be done away," and that -"which is perfect is come."<sup>[C]</sup> -</p> -<p class="footnote">[Footnote M: "Religion accounts for the existence of evil as -probationary, resistence to the evil being a training of humanity to -good." (Goldwin Smith in "North American Review," October, 1907. In -connection with this statement see Seventy's Year Book II, Lesson III; -also Lesson VIII, IX, X, which deal with "The Fall," "The Purpose of -Man's Earth Life," and the "Problem of Evil.")] -</p> -<p class="footnote">[Footnote B: Doc. and Cov., Sec. xciii:32-35.] -</p> -<p class="footnote">[Footnote C: I Cor. xiii.] -</p> -<p>There remaineth then a rest for the people of God.<sup>[A]</sup> They may look for -a city "which hath foundations, whose builder and maker is God."<sup>[B]</sup> The -vision of St. John, in which he saw descending out of heaven the New -Jerusalem, is yet to be realized in fact. Also what he heard proclaimed -by "a great voice"— -</p> -<p class="footnote">[Footnote A: Heb. iv:9.] -</p> -<p class="footnote">[Footnote B: Heb. xi:10.] -</p> -<p>"Behold the tabernacle of God is with men, and he will dwell with -them, and they shall be his people, and God himself shall be with them, -and be their God. -</p> -<p>"And God shall wipe away all tears from their eyes; and there shall be -no more death, neither sorrow, nor crying, neither shall there be any -more pain: for the former things are passed away. -</p> -<p>"And he that sat upon the throne said, Behold, I make all things new. -And he said unto me, Write: for these words are true and faithful."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Revelation xxi; also xxii.] -</p> - - -<h2>LESSON VI. -</h2> -<p class="centered">(Scripture Reading Exercise.) -</p> -<p class="centered">DOCTRINE OF DIVINE IMMANENCE IN THE NEW DISPENSATION: RECONCILIATION OF -DIFFICULTIES. -</p> -<table> -<tr><td><p class="intable"><b>ANALYSIS.</b></p></td><td><p class="intable"><b>REFERENCES.</b></p></td></tr> -<tr><td><p class="intable"><b>I. Difficulty of Regarding the Infinite Power of the Universe as Both Immanent and Personal.</b></p></td><td rowspan="4"><p class="indent1st">The Scriptures and other works in the text of the lesson.</p></td></tr> -<tr><td><p class="intable"><b>II. Revelation Represents the Infinite Power of the Universe as Personal.</b></p></td></tr> -<tr><td><p class="intable"><b>III. The Nature of Man Requires the Infinite Power to be a Personal Intelligence.</b></p></td></tr> -<tr><td><p class="intable"><b>IV. Reconciliation of Difficulties in Doctrine of Immanence as taught in the New Dispensation.</b></p></td></tr> -</table> -<p><em>SPECIAL TEXT: "I know that my Redeemer liveth, and that he shall stand -at the latter day upon the earth; and though after my skin worms shall -destroy this body, yet in my flesh shall I see God: whom I shall see -for myself and mine eyes shall behold, and not another: though my veins -be consumed within me." (Job xix:25-28.)</em> -</p> -<h3>DISCUSSION. -</h3> -<p><b>1. Immanence and Personality—a Difficulty:</b> The view here -presented of the Immanence of God in the world doubtless contributes in -a helpful way to the advanced thought of the modern world in striving -to arrive at a knowledge of things as they are, as they have been, and -as they shall be—the truth.<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Doc. and Cov., Sec. xciii:24.] -</p> -<p>Modern thought has forced the conclusion upon men's minds that there -is a power immanent in the world—here and now, and always has been; -and so far as man can see there always will be; it is eternal—"both -ways"—to use a phrase of Professor Le Conte's, looking forward as -well as backward, when using that word "eternal." It is the eternal -cause of things, variously named "energy," "force," "spirit," or -simply "power," used in some cases with the prefix "mechanical" or -"infinite" or "Divine" or the "Unknowable" according to the view point -of the speaker or writer; but by most philosophers recognized as -"the infinite and eternal energy from which all things proceed," and -"which is the same power that in ourselves wells up under the form of -consciousness;"<sup>[A]</sup> and which by theists of all classes is recognized -as God. But those who long to conceive and in their lives feel the -need of conceiving of this universal "power" or "spirit" or "force" -or "energy"—"the infinite and eternal energy from which all things -proceed"—meet with the difficulty of forming the conception of a -"power, infinite, and all pervasive," and at the same time personal, -since it is held by philosophers of high authority—and deservedly -so—that "personality and infinity are terms expressive of ideas -which are mutually incompatible."<sup>[B]</sup> How then shall this difficulty -be overcome? Professor Le Conte, a most conscientious man of science, -and also a most devout Theist, says, "The only rational view is to -accept both immanence and personality, even though we cannot reconcile -them."<sup>[C]</sup> This, however, from the standpoint of modern philosophers -and orthodox theologians who identify or confound the immanent power -absolutely as God himself—and the only Deity with whom we have to -deal—is a somewhat forcing of the human understanding—a case of "the -heart breathing defiance to the intellect." "Not that the spirit cannot -do this * * * but that doing it does not amount to philosophy."<sup>[D]</sup> -I doubt if it amounts to religion either: for religion no less than -philosophy requires harmony in things; and is necessarily a concern -of the intellect as well as of the heart. Its conceptions must appeal -to the understanding as well as to the emotions. As remarked by Mr. -Fiske: "Our reason demands that there shall be a reasonableness in -the constitution of things. This demand is a fact of our psychical -[spiritual] nature as positive and irrepressible as our aceptance -of geometrical axioms, and our rejection of whatever controverts -such axioms. No ingenuity of argument can bring us to believe that -the infinite Sustainer of the Universe will put us to permanent -intellectual confusion." That is in regard of spiritual or religious -matters; any more than in other matters. "Our belief," he continues, -"in what we call the evidences of our senses is less strong than our -faith that in the orderly sequence of events there is a meaning which -our minds could fathom were they only vast enough."<sup>[E]</sup> -</p> -<p class="footnote">[Footnote A: Fiske, "Studies in Religion," p. 104; Works, Vol. IX. The -parts within single quotation marks are from Spencer, and quoted by -Fiske.] -</p> -<p class="footnote">[Footnote B: Fiske Cosmic Philosophy, Vol. IV, p. 227. Also Professor -Le Conte says: "No one, we admit, can form a clear conception of how -immanence of Deity is consistent with personality." ("Evolution and Its -Relation to Religious Thought," p. 337.)] -</p> -<p class="footnote">[Footnote C: "Evolution and Its Relation to Religious Thought," -1902, p. 337. The context is also worthy of being brought into view: -"No one, we admit, can form a clear conception of how immanence of -Deity is consistent with personality, and yet we must accept both, -because we are irresistibly led to each of these by different lines of -thought. Science, following one line of thought, uncorrected by a wider -philosophy, is naturally led toward the one extreme of pantheistic -immanence; the devout worshiper, following the wants of his religious -nature, is naturally led toward the other extreme of anthropomorphic -personality. The only rational view is to accept both immanence and -personality, even though we can not clearly reconcile them, i. e., -immanence without pantheism, and personality without anthropomorphism."] -</p> -<p class="footnote">[Footnote D: Professor Howison in "Conception of God"—Introduction, p. -35. -</p> -<p class="footnote">The situation is well represented in the respective attitudes of Mr. -Henry L. Mansel, a church of England minister, Dean of St. Paul's -in fact, and author of the somewhat celebrated Brampton Lectures on -"Limits of Religious Thought"—1875—; and Mr. Herbert Spencer, author -of the Synthetic Philosophy. Mr. Mansel in his second lecture, after -dealing with the difficulties attending upon finite minds dealing with -questions of the "absolute," "infinite" and "first cause;" declares -that there is a contradiction in the conception of the infinite as -personal (pp. 84-85): and yet in the third lecture he says, "It is our -duty to think of God as personal; and it is our duty to believe that -he is infinite"; notwithstanding, as Mr. Mansel admits, "we cannot -reconcile these two representations with each other, as our conception -of personality involves attributes apparently contradictory to the -notion of infinity." (p. 106): -</p> -<p class="footnote">Commenting upon this very passage Mr. Spencer says: "That this is not -the conclusion here adopted (i.e., by himself) needs hardly be said. -If there be any meaning in the foregoing argument, duty requires us -neither to affirm nor deny personality. Our duty is to submit ourselves -with all humility to the established limits of our intelligence: and -not perversely to rebel against them. Let those who can, believe -that there is eternal war set between our intellectual faculties and -our moral obligations. I for one admit no such radical vice in the -constitution of things." "First Principles" p. 111.] -</p> -<p class="footnote">[Footnote E: Studies in Religion, p. 189. Works Vol. IX.] -</p> -<p>2. Revelation Presents a Personal Deity as the Object of Man's Faith -and Worship: The Old Testament's revelation of God presents him to -the world most emphatically as a personal being. "God is referred to -as Almighty, All-Wise, All-Holy, the Eternal Creator, Sustainer, and -Moral Governor of the universe. He is represented as entering into -special relations with his highest creature, man, who is created in his -image, after his likeness,<sup>[A]</sup> to be his vicegerent on earth,<sup>[B]</sup> and to -increase in sympathy and fellowship with himself."<sup>[C]</sup> -</p> -<p class="footnote">[Footnote A: Gen. 1:26, 27.] -</p> -<p class="footnote">[Footnote B: Gen. 1:26-28.] -</p> -<p class="footnote">[Footnote C: "Belief in God"—Drummelow Bible Commentary, p. 49. See -also The Index in both the Oxford and Cambridge Teacher's Bible Helps, -under "God" and especially under the subdivision of "Attributes" in the -former.] -</p> -<p>"When we sum up the impressions and teachings about the God of the -ancient Hebrews," says Professor Francis Brown, of Union Theological -seminary, "the general result is very definite. We find a personal -Being of great majesty, dignity and power, the Creator and Ruler of -men, a being of holiness and transcendence; a being of righteousness, -who promotes righteousness in others and punishes every breach of -it; whose government is a moral government and from whose decisions -there is no appeal; a being of kindness, tenderness and helpfulness, -with gracious care for those who confide in him, whose plans are at -length to be worked out and his desires realized in the unity of men -under his benevolent sway amid the exhibition of the divine glories of -righteousness and universal peace."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: The passage is from "The Christian Point of -View"—1902—Prof. Brown's passage represents only that view of God -revealed in the Old Testament that he asserts is not inconsistent -with the New. For he immediately adds to the above paragraph: "With -every stroke of this drawing the New Testament picture is in accord. -To this extent the spirit and teaching of Jesus Christ indorses the -older revelation." (Ibid above). He then proceeds to show that some -conceptions of God presented in the Old Testament, as he apprehends -them, are not in harmony with the New Testament. I use the passage -from Professor Brown, merely to show that other believers in the Old -and New Testament revelation of God, as well as the Latter-day Saints, -regard those revelations as presenting God to human consciousness as a -personal being.] -</p> -<p>If anything was lacking in the Old Testament revelation of God as a -personal being, in closest relationship to man, then assuredly it -would be supplied in the New Testament revelation of God through the -person and character of Jesus Christ. For in the New Testament, in the -most emphatic manner, the Christ is represented as "God manifested -in the flesh."<sup>[A]</sup> He, under the direction of the Father, is Creator -of the world; he is the brightness of the Father's glory; "and the -express image" of the Father's person.<sup>[B]</sup> He so completely represented -the Father that he declared that those who had seen him had seen the -Father;<sup>[C]</sup> also after his resurrection he declared that all power in -heaven and in earth had been given unto him, and in the full glory of -that God-Power he sent forth his disciples to teach all nations and to -baptize them in the name of the distinct persons of the God-head.<sup>[D]</sup> -All that Jesus was and is, God is; for the Christ was God manifested in -the flesh. Emphatically God is revealed as a personal being. -</p> -<p class="footnote">[Footnote A: I Tim. iii:16.] -</p> -<p class="footnote">[Footnote B: Hebrews i. See also Discourse by the writer, "Jesus Christ -the Revelation of God," in Mormon Doctrine of Deity, Ch. IV, also -chapter I, same work.] -</p> -<p class="footnote">[Footnote C: St. John, xiv:8-11.] -</p> -<p class="footnote">[Footnote D: Matt. xxviii:18-20.] -</p> -<p>To all this may be added the account of the greatest revelation of all -given to man respecting God, in which both Father and Son are revealed -to be not only persons but each a separate and distinct individual -—the unveiling of both God the Father and God the Son to Joseph Smith; -"I saw," said he, "two personages, whose brightness and glory defy all -description, standing above me in the air. One of them spake unto me, -calling me by name, and said, pointing to the other— -</p> -<p><em>"This my beloved son, hear him."</em><sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Writings of Joseph Smith, Pearl of Great Price, p 85.] -</p> -<p>Needless to say these personages in form were as men. The whole -volume of revelation, the Old Testament, and the New, and all modern -revelation, both in the Book of Mormon and in the Doctrine and -Covenants; as well also in the discourses and conversations of the -Prophet Joseph Smith, God is represented as a person—of whom Jesus -Christ is the express image, and explicit manifestation; and hence -believers in revelation are bound to regard God as a personal being, in -whose image man was created. -</p> -<p><b>3. The Nature of Man Requires a Personal God:</b> The necessity -of conceiving the being whom men call God as personal, also arises -from the nature of man. As it is inconceivable that God should "love -gases,"<sup>[A]</sup> so, too, is it impossible for man to love, revere, or -worship mere force, or energy; or regard himself as holding any moral -relationship whatsoever to it, though it be proclaimed infinite and -eternal. It is soul that responds to soul; like responds to like; love -to love. Soul of man cries out for "soul" in the "Infinite Power" to -make rational a universe which otherwise is irrational, empty and void -of meaning—mechanical merely, signifying nothing. The central idea of -religion, consists of certain relationships that exist between men and -the power recognized as God, involving the thought of duties and of -rights.<sup>[B]</sup> Man knows himself as a person—an intelligence; conscious of -certain existences, of self-existence, and conscious of a great number -of things not self. He is capable of many and wonderful intellectual -and emotional experiences. He deliberates; he compares things, -contrasts things; he measures and weighs things, he sets values upon -them; he prizes one more than another. He is capable of rising from the -particular to the general, from the concrete to the abstract; from the -things of sense-perception to objects of thought, ideas; until at last -"I think," he cries, "Therefore I am."<sup>[C]</sup> -</p> -<p class="footnote">[Footnote A: The impressive thought is Sir Robert Ball's, see Defense -of the Faith and the Saints, Vol. II. p. 500.] -</p> -<p class="footnote">[Footnote B: See Seventy's Year Book IV, Lesson I. The central and real -meaning of the Christian religion, in which the self-consciousness of -the Wests finds its true expression, and which thus far has found no -home except in the West, lies exactly in the faith that the Creator and -the creature are reciprocally and equally real, not identical; that -there is Fatherhood of God and brotherhood of men; that God recognizes -rights in the creature and acknowledges duties toward him; and that -men are accordingly both unreservedly and also indestructibly real, -both free and immortal. In that religion alone, I venture to assert, -is the union of this triad of faiths to be found—in God, in freedom, -in immortality—faiths that, while three, are inseparably one, since -neither can be stated except in terms of the other two. ("Conceptions of -God"—Howison, p. 94.)] -</p> -<p class="footnote">[Footnote A: Such Descartes formula, and the strength of it as a truth, -and its value as an initial point in philosophy, has not been shaken in -the two and three quarters of a century since it was first published. -See Descartes' Meditations. In the Universal Classics Library edition -of Descartes, there is in the Introduction by Frank Sewell, A. M., -a very fine and exhaustive discussion of the above principle, "The -Cogito Ergo Sum—Its Nature and Meaning." Subdivision III and IV of the -Introduction. The Meditations were first published in Paris 1641, A.D.] -</p> -<p><b>4. The Wonders of Man's Mind-Power:</b> But not only does man think, -and from consciousness of the fact deduce his own existence, but he -passes judgment upon things, determining that this is a better thing, -or state, or condition than that. He chooses between and among things, -states, and conditions. He is conscious of a power within himself -also to will this or that, and can become a true cause of certain and -very many things within his experience, especially as concerns his -individual movements and conduct. -</p> -<p>He is equally conscious of certain emotions that pertain to himself. -He fears, is awed; he experiences sorrow, hate, joy, and, best of -all, love. And, certain abnormal individuals aside, man loves what he -conceives to be the beautiful, the true, the good. In this, too, he is -capable of rising in conception from the concrete to the abstract; from -the relative to the absolute; from the finite to the infinite. He loves -the truth of his experience; but he knows it is limited, relative, and -he longs for the Absolute Truth. He loves the good of his experience, -but again he knows the good of his experience to be relative, finite, -and he longs for and could love, and love supremely, the Infinitely -Good. He aspires to relationship with it, to fellowship, to union, to -one-ship with it. -</p> -<p>In order to attain to such relationship, however, it is obvious that -the Infinite Power, the Infinitely Beautiful and the Infinitely -Good must be some thing more than mechanical force. It must be -even more than an "Unknown"; something more than a "Mystery," a -mere "Incomprehensible," an "Inscruitable," if man is to stand in -any sympathetic relationship to it: for the "Infinite Power" as an -admittedly "Unknown," or as "Inscruitable Mystery," leaves that power -as incapable of reciprocal, moral and spiritual relations with man as -the "Power" conceived as mere mechanical force is.<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: These remarks are made in view of what Mr. Herbert Spencer -says of the value of "A Mystery ever pressing for an interpretation," -as an "ultimate religious truth of the highest possible certainty"; -but which, if analyzed, will be discovered to be of no more religious -value than the conception of the "Infinite Power" as mechanical force. -Yet Mr. Spencer thus speaks of it: "And thus the mystery which all -religions recognize, turns out to be far more transcendent mystery -than any of them suspect—not a relative, but an absolute mystery. -Here, then, is an ultimate religious truth of the highest possible -certainty—a truth in which religions in general are at one with each -other, and with a philosophy antagonistic to their special dogmas. And -this truth, respecting which there is a latent agreement among all -mankind from the fetish-worshiper to the most stoical critic of human -creeds, must be the one we seek. If Religion and Science are to be -reconciled, the basis of reconciliation must be this deepest, widest, -and most certain of all facts—that the Power which the Universe -manifests to us Is utterly inscrutable." "First Principles," pp. 47, -48.] -</p> -<p><b>5. The Immanence of the New Dispensation—Reconciliation of -Difficulties:</b> The Immanence of God, as we have seen, and as that -conception is commonly held, presents a difficulty. The difficulty of -regarding the Immanent Power as being at once immanent in the world -and at the same time personal. But that difficulty is overcome in the -theology of the New Dispensation by the fact that the Immanent God is -conceived as Spirit or Spiritual Light—"the Light of Christ," for us -men—which "proceedeth forth from the presence of God to fill the -immensity of space. The light which is in all things; which giveth -life to all things; which is the law by which all things are governed: -even the Power of God."<sup>[A]</sup> And which is, according to the testimony of -St. John "the true light which lighteth every man that cometh into the -world,"<sup>[B]</sup> and according to the word of the Lord to Joseph Smith is, -"the light which now shineth, which giveth you light, is through him -who enlighteneth your eyes, which is the same light that quickeneth -your understandings."<sup>[C]</sup> -</p> -<p class="footnote">[Footnote A: Doc. & Cov., Sec. lxxxviii:12,13.] -</p> -<p class="footnote">[Footnote B: St. John, i:9.] -</p> -<p class="footnote">[Footnote C: Doc. & Cov., Sec. lxxxviii:11.] -</p> -<p>Also, as we have seen (ante-Lesson III), not only is the Immanent -Spirit the Divine Power, but that spirit carries with it into the -immensity of space which it pervades, at least certain attributes -of the Divine Intelligence from whom it proceeds, and becomes the -inspiration to intelligence in men, and the atmosphere of wisdom, -holiness, truth, and of love. Also the Immanent Spirit is a means of -union for man, if he desires it, if he seeks to make it so by drawing -nigh unto God, that God may draw nigh unto him—a means of union with -the Divine Intelligences from whom the spiritual light proceeds, -and of whom the Christ is the type, and with whom man is destined, -ultimately, to associate, living in the physical presence of such -Intelligences as well as in their spiritual presence, on terms of -intimate friendship—face to face communion; personal association in -councils; personal cooperation in the divine purposes, in creation, -in sustentation; in redemptive processes, and, in a word, in all the -Divine activities, until man shall be satisfied to the uttermost with -his fellowship and perfect union with God, finding in the free harmony -of Divine Intelligences, that "City of God," that moral order, that -expression of the "Absolute," that completeness, which seems necessary -to a rational universe for man. -</p> - - -<h2>PART II. -</h2> -<p class="centered">The Godhead. -</p> - - -<h2>THE HOLY TRINITY.<sup>[A]</sup> -</h2> -<p class="centered">(Scripture Reading Exercise). -</p> -<p class="centered">THE HOLY TRINITY. -</p> -<table> -<tr><td><p class="intable"><b>ANALYSIS.</b></p></td><td><p class="intable"><b>REFERENCES.</b></p></td></tr> -<tr><td><p class="intable"><b>I. The Oneness of the Trinity: its Nature.</b></p></td><td rowspan="3"><p class="indent1st">Mormon Doctrine of Deity, ch. IV; Seventy's Year Book No. III, lessons xxxiii, xxxiv and xxxv; and all the Scriptures cited in the body of the "Discussion."</p></td></tr> -<tr><td><p class="intable"><b>II. Distinctiveness of the Father as a Personage.</b></p></td></tr> -<tr><td><p class="intable"><b>III. The Distinctiveness of the Son—Divinity of the Son.</b></p></td></tr> -</table> -<p><em>SPECIAL TEXT: "And Jesus when he was baptized went straightway out of -the water; and lo, the heavens were opened unto him, and he saw the -Spirit of God, descending like a dove, and lighting upon him: and lo, -a voice from heaven saying, This is my beloved Son in whom I am well -pleased." (Matt. iii:16, 17.)</em> -</p> -<p class="footnote">[Footnote A: This subject is treated more at length in Seventy's Year -Book No. III, also in the writer's "Mormon Doctrine of Deity," Ch. IV, -Lesson XXXI, to which the student is referred. Its treatment here is -merely to get the idea of the relationship that the Holy Ghost sustains -to the other two personages of the Trinity.] -</p> -<h3>DISCUSSION. -</h3> -<p><b>1. Belief in the Godhead:</b> "We believe in God the Eternal Father, -and in his Son Jesus Christ, and in the Holy Ghost."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: "Articles of Faith"—Joseph Smith, from the Wentworth -Letter 1842, Hist. of the Church, Vol. IV, p. 535 et Seq.] -</p> -<p>Such is the authoritative declaration of the Church as to its faith in -the Godhead. Such is the Godhead of the New Testament Scriptures—the -Christian Trinity. -</p> -<p><b>2. Scripture Proof of the Trinity:</b> In four separate ways is -this made apparent: (1) at the baptism of Jesus. As Jesus, who is -God, the Son, came forth from his baptism at the hands of John, a -manifestation of the presence of God the Holy Ghost, was given in the -sign of the Dove, which rested upon Jesus; while, lo, a voice from -heaven, the voice of God, the Father, was heard, saying—-"This is my -beloved Son in whom I am well pleased";<sup>[A]</sup> (2) in the commission given -to the apostles to teach all nations: "and Jesus came and spake unto -them saying, all power is given unto me in heaven and in earth. Go, -therefore, and teach all nations, baptizing them in the name of the -Father, and of the Son, and of the Holy Ghost, teaching them to observe -all things whatsoever I have commanded you."<sup>[B]</sup> (3) in the vision of -Stephen; the mob rushed upon Stephen—"But he, being full of the Holy -Ghost, looked steadfastly into heaven, and saw the Glory of God, and -Jesus standing on the right hand of God."<sup>[C]</sup> (4) 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."<sup>[D]</sup> -</p> -<p class="footnote">[Footnote A: Matt. iii:16, 17.] -</p> -<p class="footnote">[Footnote B: Matt. xxviii:18, 19.] -</p> -<p class="footnote">[Footnote C: Acts vii:55, 56.] -</p> -<p class="footnote">[Footnote D: II Cor. xiii:14.] -</p> -<p>This Godhead of three divine persons is emphatically proclaimed in the -Book of Mormon: They shall be "arraigned before the bar of Christ, the -Son, and God the Father, and the Holy Spirit, which is one Eternal -God, to be judged according to their works."<sup>[A]</sup> "And after this manner -shall ye baptize in my name [this after giving the baptismal formula—I -baptize you in the name of the Father and of the Son, and of the Holy -Ghost, see context], for verily I say unto you, that the Father and the -Son, and the Holy Ghost are one"—Jesus.<sup>[B]</sup> "The Father, and I and the -Holy Ghost are one."—Jesus.<sup>[C]</sup> -</p> -<p class="footnote">[Footnote A: Alma xi:44.] -</p> -<p class="footnote">[Footnote B: II Nephi xi:24, 27.] -</p> -<p class="footnote">[Footnote C: Ibid ver. 36. See also III Nephi xxxiii:10; and Mormon -vii:7.] -</p> -<p><b>3. The Doctrine of the Trinity Formulated in the Early Christian -Church:</b> To these scriptural groupings of the three persons into -a holy trinity, may be added that earliest of post apostolic symbols -known commonly as the "Apostles' Creed," because of the tradition that -it was formulated by the apostles immediately before their dispersion -into the world to fulfill the commission given to them by the Christ to -teach all nations; but which notion is now very generally discredited, -and the truer notion is held to be that this noted summary of Christian -faith "arose from small beginnings, and was gradually enlarged as -occasion required in order to exclude new errors from the Church."<sup>[A]</sup> -But, however, and whoever constructed this so-called Apostles' Creed, -this much must be said of it, viz., that it represents the almost -universal belief of the early Christian Church in a Godhead consisting -of three persons, the Father, the Son, and the Holy Ghost; that this is -in harmony with the New Testament scriptures, and is the symbol<sup>[B]</sup> of -Christian faith that grew out of efforts to express the essentials of -Christianity. The creed, in English, follows: -</p> -<p class="footnote">[Footnote A: In acknowledging that it has no claim to that venerable -title (i. e., the Apostles' Creed), "we must guard against the common -assumption," says Dr. Philip Smith, "that it is the oldest, as well -as the simplest creed of the Catholic Church. True—as we have -seen—it may be traced, in its most essential elements, from an early -post-apostolic age; but, its development belongs solely to the Western -Church, and its formal adoption, as a written creed, is later than the -Nicene. It was the ancient baptismal creed as used in the Church of -Rome, and was known as the Symbolum Romanum, or simply Symbolum, before -it received the epithet of Apostolorum. Its forms were different in -different churches; the earlier forms variously omitting the articles -of the "descent into hell," "the communion of saints," "the life -everlasting," and the epithet "catholic" before "church."] -</p> -<p class="footnote">[Footnote B: "These creeds obtained also the name of Symbols." -Students' Ecclesiastical History, Dr. Philip Smith, Vol I, p. 234.] -</p> -<h3>THE "APOSTLES' CREED." -</h3> -<p>"I believe in God, the Father, Almighty; and in Jesus Christ, his only -begotten son, our Lord, who was born of the Virgin Mary by the Holy -Ghost, was crucified under Pontius Pilate, buried, arose from the dead -on the third day, ascended to the heavens, and sits at the right hand -of the Father; whence he will come to judge the living and the dead; -and in the Holy Spirit; the holy church; the remission of sins; and the -resurrection of the body."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Mosheim's Ecclesiastical Institutes, Vol. I, p. 80, -Murdock's translation. The above form, is as it stood in the fourth -century, a few centuries later it attained in the Romish Church its -ampler form, in which it has since been adopted by most Protestant -churches, as follows: -</p> -<p>"I believe in God, the Father, almighty, maker of heaven and earth; -and in Jesus Christ, his only son, our Lord; who was conceived by the -Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, -was crucified, dead, and buried, he descended into hell, the third day -he arose again from the dead, ascended into heaven, and sitteth on the -right hand of God, the Father, almighty; from thence he shall come to -judge the quick and the dead. I believe in the Holy Ghost, the holy -Catholic church, the Communion of saints, the forgiveness of sins, the -resurrection of the body, and the life everlasting. Amen." In this form -it is called the "Symbolum Roman—Roman Symbol."] -</p> -<p><b>4. Man's Allegiance to the Godhead:</b> This holy Trinity of Father, -Son, and Holy Ghost, the Godhead, constitutes for the Christian the -creating, sustaining, redeeming, witnessing power of the universe—the -supreme God. In this Godhead righteousness, and holiness, and truth, -and knowledge, and wisdom and power, and glory, and justice, and -mercy and love, and all that we do or can recognize as belonging to -the divine nature abound in their perfection. This Godhead is the -source of spiritual power and light and glory; to whom man owes first -allegiance; who is the true and only object—but singularly as well as -in unity—of man's worship; to whom man submits his mind and his will -for guidance—for in such submission alone is true worship. -</p> - - -<h2>LESSON VIII. -</h2> -<p class="centered">(Scripture Reading Exercise). -</p> -<p class="centered">THE UNITY AND THE DISTINCTIVENESS OF THE PERSONAGES OF THE GODHEAD. -</p> -<table> -<tr><td><p class="intable"><b>ANALYSIS.</b></p></td><td><p class="intable"><b>REFERENCES.</b></p></td></tr> -<tr><td><p class="intable"><b>I. The Oneness of the Trinity: its Nature.</b></p></td><td rowspan="3"><p class="indent1st">Mormon Doctrine of Deity, ch. IV; Seventy's Year Book No. III, lessons xxxiii, xxxiv and xxxv; and all the Scriptures cited in the body of the Discussion.</p></td></tr> -<tr><td><p class="intable"><b>II. Distinctiveness of the Father as a Personage.</b></p></td></tr> -<tr><td><p class="intable"><b>III. The Distinctiveness of the Son--Divinity of the Son.</b></p></td></tr> -</table> - -<p><em>SPECIAL TEXT: "The grace of our Lord Jesus Christ, the love of God, -and the communion of the Holy Ghost be with you all. Amen." (II Cor. -xiii:14.)</em> -</p> -<h3>DISCUSSION. -</h3> -<p><b>1. The Unity of Father, Son and Holy Ghost:</b> While conceiving -these three Divine Personages, as constituting an organized unit, a -body or Divine Council, it should be remembered that their oneness -consist in moral unity, not physical unity, or identity of substance -or essence. In other words, they are distinct and separate personages, -in the sense of being three separate and distinct individuals, a unity -only in agreement of purpose, and unity of will for the accomplishment -of certain definite ends,<sup>[A]</sup> to bring to pass the immortality and -eternal progress of man.<sup>[B]</sup> -</p> -<p class="footnote">[Footnote A: The Three Personagess. "Everlasting covenants was made -between three personages before the organization of this earth, and -relates to their dispensation of things to men on the earth: these -personages, according to Abraham's record, are called God the first, -the Creator; God the second, the Redeemer; and God the third, the -Witness or Testator."—Little & Richards' Compendium—Gems from the -Prophet's Teachings—p. 289.] -</p> -<p class="footnote">[Footnote B: Doc. & Cov., Sec. xciii:26-35. Book of Moses, Pearl of -Great Price, ch. iii., II Nephi ch. ii; also New Witnesses for God, Vol -III, ch xl. where the matter is discussed at great length.] -</p> -<p>Jesus himself taught that he and his Father were one,<sup>[A]</sup> that whosoever -had seen him had seen the Father also;<sup>[B]</sup> 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;<sup>[C]</sup> hence Jesus was God manifested -in the flesh, a revelation of God to the world;<sup>[D]</sup> a revelation not -only of the being of God, but of the kind of being God is. -</p> -<p class="footnote">[Footnote A: John x:30; xvii:11-22.] -</p> -<p class="footnote">[Footnote B: John xiv:9.] -</p> -<p class="footnote">[Footnote C: John xiv:1-9; John 1:8.] -</p> -<p class="footnote">[Footnote D: I Tim. iii:16.] -</p> -<p class="footnote">[Footnote: Eph iii:14-19.] -</p> -<p>Jesus also prayed—and in so doing showed in what the oneness of -himself and the Father consisted—that the disciples might be one with -him, and also with each other, as he and the Father were one. 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.<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: John xiv:10, 11, 19, 20.] -</p> -<p><b>2. The Separate Individual Existence of the Father:</b> The -existence of God, the Father, both Jesus and the Apostles accepted as -a reality. Jesus nowhere attempts 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, and prays to the Father in that capacity: "As the Father knoweth -me, even so know I the Father. * * * Therefore doth my Father love me, -because I lay down my life for the sheep. * * * This commandment have I -received of my Father. * * * The works that I do in my Father's name, -they bear witness of me. * * * For which of those do ye stone me? The -Jews answered him. * * * Because that that thou being a man makest -thyself God. * * * Say ye of him, whom the Father hath sanctified, and -sent into the world, Thou blasphemest; because I said I am the Son of -God? If I do not the works of my Father, believe me not."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: St. John x.] -</p> -<p>The statement of Jesus when instituting the Sacrament of the Lord's -Supper: "I will not drink hence forth of this fruit of the vine, until -that day when I drink it new with you in my Father's kingdom."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Matt xxvi:29.] -</p> -<p>The prayer of Jesus in Gethsemane: "O my Father if it be possible, let -this cup pass from me; nevertheless not as I will, but as thou wilt." -And again: "O my Father, if this cup may not pass away from me, except -I drink it, thy will be done."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Ibid, verses 39, 42.] -</p> -<p>John represents Jesus as saying in Gethsemane: "Father, the hour is -come; glorify thy Son, that thy Son also may glorify thee. * * * And -now, O Father, glorify thou me with thine own self, with the glory -which I had with thee before the world was. * * * Holy Father, keep -through thine own name those whom thou hast given me, that they may be -one as we are. * * * That they all may be one: as thou, Father, art in -me, and I in thee. * * * O righteous Father, the world hath not known -thee; but I have known thee, and these have known that thou hast sent -me."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: St. John xvii.] -</p> -<p>Then, after the resurrection of Jesus, he meets Mary of Magdala -and said to her, when she in her joy was about to lay hold of him: -"Touch me not; for I have not yet ascended to my Father; but go to my -brethren, and say unto them, I ascend unto my Father, and your Father; -and to my God and your God."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: St. John xx.] -</p> -<p>The separate and distinct individual existence of God the Father could -not be more emphatically represented than in these scriptures. -</p> -<p><b>3. The Separate and Individual Existence of the Son:</b> The -scriptures which teach the separate existence of the Father, teach also -the separate and individual existence of the Son; but the question -may arise, Was Jesus, the Son of God, also God? The passage already -considered, in which Jesus is given equal rank with the Father and with -the Holy Ghost, strongly implies that he is Divine, that he is Deity. -In the Seventy's Year Book No. III, Lesson xxxiii, in treating at -length upon the subject of the divinity of Jesus, the conclusion that -Jesus, as well as the Father, is God, is worked out from the fact that -Jesus is called God in the Scriptures;<sup>[A]</sup> that Jesus declares himself -to be God—the Son of God;<sup>[B]</sup> that Jesus is to be worshiped—hence -God;<sup>[C]</sup> that Jesus, under the Father's direction, is the Creator, hence -God;<sup>[D]</sup> that Jesus Christ is declared to be equal with God the Father, -hence God.<sup>[E]</sup> All these declarations are sustained by the scriptures -and reasoned out in detail in the lesson of Year Book III cited -above, and to that work the student is referred. Here it will be only -necessary to cite the scriptures which sustain these several specific -declarations concerning Jesus, the Christ, which I have done by giving -them in the margin.<sup>[F]</sup> -</p> -<p class="footnote">[Footnote A: Isaiah vii:14; Matt. i:23; Isaiah ix:6.] -</p> -<p class="footnote">[Footnote B: John x:33; Matt. xxvii:63, 64; Matt. xxviii:18, 19; Heb. -i:8.] -</p> -<p class="footnote">[Footnote C: Rev. xix;10 c. f; Heb. i:5, 6; Phil. ii:9, 10.] -</p> -<p class="footnote">[Footnote D: St. John i:1-4; Col. i:12-17; Heb. i:2.] -</p> -<p class="footnote">[Footnote E: Matt. xxviii:18, 19; Phil. iii:6; Heb. iii:3; Col. i:19: -ii:9; II. Nephi xxvi:12.] -</p> -<p class="footnote">[Footnote F: The student will also find an elaborate discussion on the -subject in the writer's "Mormon Doctrine of Deity," chapter iv. And -also in his "Introduction to the History of the Church," Vol. I, pp. -81-89.] -</p> -<p>Jesus, then, is separate and distinct from God, the Father; but is -nevertheless not only divine, but Deity, equally so with the Father; -for God so declares it, through his revelation to the world; but he is -united with the Father in moral union of mind and will, and purpose. -</p> - - -<h2>LESSON IX. -</h2> -<p class="centered">(Scripture Reading Exercise.) -</p> -<p class="centered">UNITY AND DISTINCTIVENESS OF THE PERSONAGES OF THE GODHEAD (Continued). -</p> -<table> -<tr><td><p class="intable"><b>ANALYSIS.</b></p></td><td><p class="intable"><b>REFERENCES.</b></p></td></tr> -<tr><td><p class="intable"><b>IV. The Distinctiveness of the Holy Ghost.</b></p></td><td rowspan="3"><p class="indent1st">All the scriptures cited in the body of the lesson.</p></td></tr> -<tr><td><p class="intable"><b>V. The Divinity of the Holy Ghost.</b></p></td></tr> -<tr><td><p class="intable"><b>VI. Unity and Distinction.</b></p></td></tr> -</table> - -<p><em>SPECIAL TEXT: "Whoso believeth in me, believeth in the Father also, -and unto him will the Father bear record of me; for he will visit him -with fire, and with the Holy Ghost. And thus will the Father bear -record of me, and the Holy Ghost will bear record unto him of the -Father and me: for the Father and I and the Holy Ghost are one." (III -Nephi xi:35, 36.)</em> -</p> -<h3>DISCUSSION. -</h3> -<p><b>1. The Separate and Individual Existence of the Holy Ghost:</b> -The proofs which set off the Father and Son as separate and distinct -personalities, which present them to us as two separate individuals, -also presents the Holy Ghost as a separate and distinct personality. -For whether we contemplate these divine personages when the three are -represented together, as at the baptism of the Christ,<sup>[A]</sup> in the vision -of St. Stephen,<sup>[B]</sup> in the baptismal formula,<sup>[C]</sup> or in the apostolic -benediction,<sup>[D]</sup> they are always presented in a manner that implies -distinctiveness as persons, however closely united in purpose. -</p> -<p class="footnote">[Footnote A: Matt. iii:16, 17.] -</p> -<p class="footnote">[Footnote B: Acts vii:54-56.] -</p> -<p class="footnote">[Footnote C: Matt. xxviii:19.] -</p> -<p class="footnote">[Footnote D: II Cor. xiii:12, 14.] -</p> -<p>Jesus clearly ascribes to the Holy Ghost a distinct personality. He -represents the Holy Ghost as proceeding from the Father;<sup>[A]</sup> as sent -forth in the name of the Son;<sup>[B]</sup> as abiding;<sup>[C]</sup> as teaching and as -bearing witness;<sup>[D]</sup> as reproving the world of sin, and of righteousness -and of judgment;<sup>[E]</sup> as guiding into all truth, and revealing the things -of God to men.<sup>[F]</sup> -</p> -<p class="footnote">[Footnote A: St. John xvi:26.] -</p> -<p class="footnote">[Footnote B: St. John xiv:26.] -</p> -<p class="footnote">[Footnote C: St. John xiv:16.] -</p> -<p class="footnote">[Footnote D: St. John xiv:26 and xv:26, 27.] -</p> -<p class="footnote">[Footnote E: St. John xvi:8.] -</p> -<p class="footnote">[Footnote F: Ibid, verses 13-15.] -</p> -<p>The apostles also refer to the Holy Ghost in much the same manner: -Peter represents the Holy Ghost as speaking by the mouth of David -concerning the treachery of Judas;<sup>[A]</sup> he also represents Ananias as -having lied to the Holy Ghost;<sup>[B]</sup> also he represents the Holy Ghost -as bearing witness with himself and his fellow apostle, John, to the -divinity of the Christ;<sup>[C]</sup> also the Holy Ghost is represented as -sending forth men to the ministry: "The Holy Ghost said, Separate me -Barnabas and Saul for the work whereunto I have called them * * * so -they being sent forth by the Holy Ghost, departed unto Seleucia."<sup>[D]</sup> -</p> -<p class="footnote">[Footnote A: II Acts i:16, 17; c. f. Psalms xli:9.] -</p> -<p class="footnote">[Footnote B: Acts v:3.] -</p> -<p class="footnote">[Footnote C: Acts v:29-32.] -</p> -<p class="footnote">[Footnote D: Acts xiii:2-4.] -</p> -<p>The Holy Ghost is represented as forbidding Paul and Timothy preaching -in Asia, and Bithynia.<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Acts xvi:6-8: "After they were gone through Phrygia and -the region of Galatia and were forbidden of the Holy Ghost to preach in -Asia, after they were come to Mysia, they assayed to go into Bithynia, -but the Spirit suffered them not."] -</p> -<p>The fruit of the Spirit (the Holy Ghost) is said to be "love, -joy, peace, longsuffering, gentleness, goodness, faith, meekness, -temperance;" and as these things can only proceed from a being -possessed of attributes that produce them, we must needs think of the -Holy Ghost as loving, as merciful, as patient, as meek, as temperate, -as gentle. All which with the other things preceding here said of him, -clearly established personality for the third person of the Godhead. -</p> -<p>2. The Holy Spirit Distinct from the Father and the Son, Both in -Substance and Personal Action: On this subject Elder Orson Pratt has -the following very valuable passage: "That the substance of the Holy -Ghost is not identical with that of the Father and the Son, is evident -from the whole tenor of scripture." Jesus says, "When the Comforter -is come whom I will send unto you from the Father, even the Spirit of -truth which proceedeth from the Father, he shall testify of me."<sup>[A]</sup> -This Comforter could not be the Father, because he "proceedeth from the -Father." He could not be the Son, because he is sent by the Son. Again, -he could not be the Father, because it is contrary to the order of -heaven for Jesus to send the Father. And furthermore, he could not be -the Son, because he is represented as "another Comforter," to be with -the disciples, in the absence of Jesus. "If I go not away," says our -Savior, "the Comforter will not come unto you, but if I depart I will -send him unto you."<sup>[B]</sup> The persons of the Father and Son were to be in -one place while the Comforter was to be in another, and therefore, the -Comforter must necessarily be a distinct substance from the Father and -Son." -</p> -<p class="footnote">[Footnote A: John xv:26.] -</p> -<p class="footnote">[Footnote B: John xvi:7.] -</p> -<p>"That the Holy Spirit is something more than the mere power or -influence exerted by the Father, is evident from his possessing an -understanding, a will, and a power of distinct operation. Jesus says, -concerning the Comforter, "Howbeit, when he, the Spirit of truth -is come, he will guide you into all truth; for he shall not speak -for himself, but whatsoever he shall hear, that shall he speak; and -he will show you things to come. He shall glorify me; for he shall -receive of mine, and shall show it unto you."<sup>[A]</sup> Here the Holy -Spirit is represented as a hearer—a speaker—a guide, receiving and -showing what is received. Now such acts can only be the acts of a -substance, possessing understanding and a will. That this substance -is distinct from the Father is evident from his not speaking of -himself, but only speaking what he hears, which shows, most plainly, -a separate individuality. If the Holy Spirit were the Father, would -it be reasonable to say, that he does not speak of himself? Does not -the Father speak of himself? If the Holy Spirit be only a power or -influence from the Father, what absurdity would run through the whole -of the above passage! What nonsense would it be to say a power or -influence hears—a power or influence speaks—a power or influence -receives and shows! Yet this is the absurdity embraced by the -Socinians. We can only think of speaking, and hearing, and willing, -as applicable to a perceptive substance, and not to a quality. Again, -the Spirit is represented as making intercession for the Saints. -"Likewise," says Paul, "the Spirit also helpeth our infirmities; for -we know not what we should pray for as we ought; but the Spirit itself -maketh intercession for us with groanings which cannot be uttered."<sup>[B]</sup> -How could a power or influence of the Father intercede with the Father? -How could a power or influence groan with groanings unutterable? Would -the Father intercede with himself? The absurdity of supposing the Holy -Spirit to be a mere property or influence of the Father, instead of -being an intelligent agent of himself, is so great, that we do not feel -disposed to bring further evidence or proof to establish the distinct -identity of the two."<sup>[C]</sup> -</p> -<p class="footnote">[Footnote A: John xvi:13, 14.] -</p> -<p class="footnote">[Footnote B: Rom. viii:26.] -</p> -<p class="footnote">[Footnote C: Mill. Star, Vol. XII, pp. 306-7.] -</p> -<p><b>3. The Divinity of the Holy Ghost:</b> There remains to be -considered the question, Is the Holy Ghost God? Undoubtedly. The proof -is in the fact that he is a member of the Holy Trinity.<sup>[A]</sup> Also in the -fact that Jesus makes blasphemy against the Holy Ghost a greater sin -than blasphemy against himself.<sup>[B]</sup> This could not be unless the Holy -Ghost were Deity, and in some peculiar way so related to man that makes -this sin of blasphemy against him especially heinous. -</p> -<p class="footnote">[Footnote A: This subject is to be worked out in greater detail in a -subsequent lesson.] -</p> -<p class="footnote">[Footnote B: "All manner of sin and blasphemy shall be forgiven unto -men, but the blasphemy against the Holy Ghost shall not be forgiven -unto men. * * * Whosoever speaketh a word against the Son of Man, it -shall be forgiven him, but whosoever speaketh against the Holy Ghost it -shall not be forgiven him, neither in this world, neither in the world -to come." (Matt. xii:31; also Mark iii:28, 29.)] -</p> -<p>"Why hath Satan filled thine heart to lie to the Holy Ghost," said -Peter to Ananias, when the latter had dealt deceitfully in the sale of -his land and the gift he had made to the Church. "Thou hast not lied -unto men," said the chief Apostle, "but to God!"<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Acts v:1-14.] -</p> -<p>From which it is to be concluded that to lie to the Holy Ghost is to -lie to God, because the Holy Ghost is God. -</p> -<p>I may not more fittingly close this and the two preceding lessons on -the Godhead than by quoting a passage upon the subjects of which they -treat from the writings of the late venerable Apostle, Orson Pratt, who -upon both the oneness and the distinctiveness of the three personages -of the Holy Trinity made the following observations: -</p> -<p><b>4. The Persons of the Godhead One Council:</b> "The Godhead may -be illustrated by a council, consisting of three men—all possessing -equal wisdom, knowledge, and truth, together with equal qualifications -in every respect. Each person would be a separate distinct person or -substance from the other two, and yet the three would form but one -council. Each alone possesses, by supposition, the same wisdom and -truth that the three united or the one council possesses. The union of -the three men in one council would not increase the knowledge or wisdom -of either. Each man would be one part of the council when reference -is made to his person; but the wisdom and truth of each man would be -the whole wisdom and truth of the council, and not a part. If it were -possible to divide truth, and other qualities of a similar nature into -fractions, so that the Father should have the third part of truth, the -third part of wisdom, the third part of knowledge, the third part of -love, while the Son and the Holy Spirit possessed the other two-thirds -of these qualities or affections, then neither of these persons could -make 'one God, but only a part of a God.' But because the divisibility -of wisdom, truth, or love is impossible, the whole of these qualities -dwells in the Father—the whole dwells in the Son—the whole is -possessed by the Holy Spirit. The Holy Spirit is one part of the -Godhead in essence; but the whole of God in wisdom, truth, and other -similar qualities. * * * The oneness of the Godhead, as described in the -scriptures, never was intended to apply to the essence, but only to the -perfections and other attributes."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Orson Pratt's Works, "Absurdities of Immaterialism," p. -30.] -</p> - - -<h2>LESSON X. -</h2> -<p class="centered">(Scripture Reading Exercise.) -</p> -<p class="centered">SPECIAL OFFICES OF THE PERSONAGE OF THE HOLY TRINITY. -</p> -<table> -<tr><td><p class="intable"><b>ANALYSIS.</b></p></td><td><p class="intable"><b>REFERENCES.</b></p></td></tr> -<tr><td><p class="intable"><b>I. Distinctiveness Among Divine Beings.</b></p></td><td rowspan="3"><p class="indent1st">The works and passages cited in the body of this lesson.</p></td></tr> -<tr><td><p class="intable"><b>II. Special Characteristic and Office of the First Personage of the Trinity.</b></p></td></tr> -<tr><td><p class="intable"><b>III. Father and "Fathering"—Creating and "Sustaining"—"Directing the Creation to Glorious Ends."</b></p></td></tr> -</table> -<p><em>SPECIAL TEXT: "Go to my brethren, and say unto them, I ascend to my -Father and your Father; and to my God and your God." (Jesus—St. John -xx:17.)</em> -</p> -<h3>DISCUSSION. -</h3> -<p><b>1. Alikeness and Diversity in the Nature of Divine Beings:</b> -Whatever may be said in the scriptures of the union in knowledge, -mercy, love, power, and will—in a word, whatever may be said of the -alikeness of these holy and divine Personages of the trinity, it -should be so understood as to allow of the thought of some difference -in office; and of some one or more distinctions in their relations to -each other, and in their relationship towards men; and even in their -physical natures when compared one with another. I feel encouraged -to make this avowal, unusual though it may be, because in nature we -may observe both a unity and a diversity. Though a given species of -grass may have general characteristics in which all the varieties of -grasses are alike, yet men have not yet found two blades of grass -precisely alike. In all the leaves of the forest, there have not yet -been found two leaves exactly alike; among all the hordes of men—the -millions living and the millions dead—no two have yet been found one -of which is a precise counterpart of the other. It is so everywhere -you look in nature; in animal or plant life; in mountains, rivers or -valleys; in the sands or among the shells of the sea shore—everywhere -unity of kind, of groups, but infinite variety of individuals. That -being the general truth taught throughout nature, may it not hold in -reference to Divine Personages as well? Without absolutely insisting -upon it, I shall venture to say I think so; and that in some way—in -office, in function, in appointment, in some respects even in physical -nature also—there are distinctive characteristics in the three divine -Personages of the Godhead. -</p> -<p>Setting forth, and in profoundest reverence, the Personages of the -Godhead with reference to their chief functions as each stands related -to man, they appear as God, the Father; God, the Son, Redeemer of man; -God, the Holy Ghost, Witness to man of truth, of all truth. -</p> -<p>Let us consider each in these capacities respectively. -</p> -<p><b>2. God, the Father:</b> With this conception of God as "Father" -there is associated the larger—but not higher—idea of "Creator." -</p> -<p>There exists, I think, a real difference between the idea of "father" -and "creator," and yet one feels, from our use of terms, and even from -the terminology of holy scripture, that each idea may include the -other. But first as to the distinctions between "father" and "creator." -The term "father" carries with it the notion of generation, begetting -from one's own person, springing from one's own nature, and partaking -of one's own physical and mental qualities and perhaps likeness, but -the term "creator" does not necessarily convey that notion, since a -created thing may be external to the nature of the being who created -it; as, for example, when God created the heaven and the earth.<sup>[A]</sup> In -this case the heaven and the earth did not bear the image of God; nor -was it made in his likeness, as the result was when God said, "Let us -make man in our image, and after our likeness." So in relation to man; -he begets a son or a daughter by act of generation; he is a father; and -also, in a sense, a creator.<sup>[B]</sup> -</p> -<p class="footnote">[Footnote A: Gen. i.] -</p> -<p class="footnote">[Footnote B: Athanasius makes the following distinction between -"begotten" and "created," which I believe to be true and of great -importance as a truth. "Let it be repeated," he says, "that a created -thing is external to the nature of the being who creates it; but a -generation, (a begetting, as a father begets a son) is the proper -off-spring of the nature." (Quoted in Shedd's Hist, of Christian -Doctrine, Vol. I, p. 322.)] -</p> -<p>He gathers materials and builds a house; or with various colored -pigments, brushes, and stretched canvas he paints a landscape, or from -some rude block of marble with mallet and chisel he hews out the image -of a man; he is a creator. Creator of the house, the painted landscape, -the statue; and also, in a certain sense, after our manner of speech, -we could say the father of them. So that in the terms "father" and -"creator" there is both a distinction and a sameness. -</p> -<p><b>3. The Dual Idea of "Father" and "Creator:"</b> I said a moment -since that scripture terminology justified this dual idea that -goes with the use of "father" and "creator." Now to the proof: In -Hebrews we find this passage: "We have had fathers of our flesh which -corrected us, and we gave them reverence: Shall we not much rather be -in subjection to the Father of spirits and live?"<sup>[A]</sup> From this it is -learned that God is the "Father" of the spirits of men—from which -circumstance comes the title—"God, the Father." In the Book of Moses, -the Lord, following an account of the creation, says: "I, the Lord God, -created all things of which I have spoken spiritually, before they were -naturally upon the face of the earth. * * * And I, the Lord God, had -created all the children of men; and not yet a man to till the ground; -for in heaven created I them. * * * And I, the Lord God, formed man -from the dust of the ground, and breathed into his nostrils the breath -of life, and man became a living soul, the first flesh upon the earth, -the first man also; nevertheless all things were before created; but -spiritually were they created and made according to my word."<sup>[B]</sup> -</p> -<p class="footnote">[Footnote A: Heb. xii:9.] -</p> -<p class="footnote">[Footnote B: Book of Moses (Pearl of Great Price), ch. iii:5, c. f. -Doc. and Cov. Sec. xxix:30-34; also Book of Abraham, ch. iii:23. Gen. -i:26-27; c. f. Gen. ii:5-7.] -</p> -<p>Here we have God saying that he had "created all the children of men," -and yet there was not a man to till the earth; "for in heaven I created -them," that is, uniting this statement with Paul's passage, he had -become the "Father of spirits;" and "Father" and Creator are seen to be -used synonymously. Conversely: Nothing is clearer than that God, in the -Scriptures, is proclaimed the "Creator:" "Creator of heaven and earth -and all things that in them are." And now comes one of our Book of -Mormon writers, saying: "and they [i. e., Father and Son, see context] -are one God, yea, the very eternal Father of heaven and of earth."<sup>[A]</sup> -Which can only be understood as "creator of heaven and earth." -</p> -<p class="footnote">[Footnote A: Mosiah xv:4.] -</p> -<p>Again: "Is the Son of God the very eternal Father? * * * Yea, he is -the very eternal Father of heaven and of earth, and all things which -in them is."<sup>[A]</sup> In the quotation following the terms are used in -combination. Samuel, the Lamanite prophet, was sent unto the people of -a certain city, that they "might know of the coming of Jesus Christ, -the Son of God, the Father of heaven and of earth, the Creator of all -things, from the beginning."<sup>[B]</sup> From these passages it is evident that -the term "father" is made to include the idea of "Creator." -</p> -<p class="footnote">[Footnote A: Alma xi:38, 39.] -</p> -<p class="footnote">[Footnote B: Helaman xiv:12. Wherein Jesus is referred to as the -Creator, the "Father of heaven and earth," it should be understood that -he is so under the direction of the God, the Father; "God * * * hath -* * * spoken to us by his Son, by whom also he (God the Father) made -the worlds" (Hebrews i:3). "To us there is but one God, the Father, of -whom are all things,—and we in him: and one Lord, Jesus Christ, by -whom are all things, and we by him" (I. Cr. viii:6) " * * * God, who -created all things by Jesus Christ" (Eph. iii:9). So that while Jesus -was the immediate creator of things he did so under and by the Father's -direction, so that the Father may still be regarded as the first mover -in the creation drama, Jesus the agency through whom he acted.] -</p> -<p><b>4. "Father" and "Fathering:"</b> The chief characteristic, of the -First Personage of the Godhead, then, appears to be that of "Father," -"Creator." And with this goes the extended idea inseparably associated -with the notion of "Father," viz., "fathering"—caring for, sustaining, -upholding. We contemplate this Holy First Personage, then, not only -as "Father of spirits;" but one anxious for their welfare, for their -progress. And he himself has declared "this is my work and my glory—to -bring to pass the immortality and eternal life of man."<sup>[A]</sup> And in the -creation drama we have God, the "Father of the spirits," standing among -them and planning for their advancement. God said unto those who were -with him: "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 a. -I, send me. And another answered and said: Here am I, send me. And the -Lord said: I will send the first."<sup>[B]</sup> -</p> -<p class="footnote">[Footnote A: Book of Moses, ch. i:39.] -</p> -<p class="footnote">[Footnote B: Book of Abraham, ch. iii:24-27.] -</p> -<p>And so the second personage of the Godhead was chosen for his office -of Savior of men. But the first Personage was proposing the plan for -"adding upon" these spirits of heaven. He was planning for their -increase in honor and glory for ever and ever; and that through -development; though increasing their intelligence, knowledge, wisdom -and spiritual power; by experiences to be obtained in earth-life among -broken harmonies, when fidelity to truth and virtue and God should be -tested, where men should find themselves. He was "fathering" them. Just -as in being "Creator" he not only creates—causes to exist—but he -cares for the "creation," he sustains it; upholds it; guides it to some -definite end, to the achievement of some beneficent purpose. -</p> -<p>Such must be our thought of this all glorious First Personage of the -Godhead-Father, Creator; also Sustaining, Guiding, Loving Power of the -Universe. -</p> - - -<h2>LESSON XI. -</h2> -<p class="centered">(Scripture Reading Exercise.) -</p> -<p class="centered">SPECIAL OFFICE OF THE PERSONAGES OF THE HOLY TRINITY (Continued). -</p> -<table> -<tr><td><p class="intable"><b>ANALYSIS.</b></p></td><td><p class="intable"><b>REFERENCES.</b></p></td></tr> -<tr><td><p class="intable"><b>IV. Special Office of the Second Personage of the Trinity—Redeemer.</b></p></td><td rowspan="3"><p class="indent1st">The citations in the body of this lesson.</p></td></tr> -<tr><td><p class="intable"><b>V. Special Office of the Third Personage of the Trinity—Witness.</b></p></td></tr> -<tr><td><p class="intable"><b>VI. The Three in Union.</b></p></td></tr> -</table> -<p><em>SPECIAL TEXT: "But Christ being come an High Priest of good things to -come * * * through the Eternal Spirit offered himself without spot to -God, purge your conscience from dead works to serve the living God." -(Hebrews ix:11, 14.)</em> -</p> -<h3>DISCUSSION. -</h3> -<p><b>1. God, the Son, Redeemer:</b> We have found the chief office or -function of the first Personage of the Godhead, so may we find the -chief office and function of the second, and much more briefly. More -briefly because one Year Book of the Seventy's course in Theology has -already been devoted to him and his work. He is the Redeemer of men. To -be such was his appointment in heaven, as incidentally, we have seen in -Lesson IX; and as it is abundantly declared in the scriptures. -</p> -<p><b>2. Scripture Declaration of the Office of the Christ:</b> "And as -Moses lifted up the serpent in the wilderness, even so must the Son of -man be lifted up: that whosoever believeth in him should not perish but -have everlasting life."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: St. John iii:14.] -</p> -<p>"Hereby perceive we the love of God, because he laid down his life for -us."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: I John iii:16.] -</p> -<p>"God so loved the world that he gave his only begotten Son, that -whosoever believeth on him should not perish but have everlasting -life."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: St. John iii:16.] -</p> -<p>"For Christ hath also once suffered for sin, the just for the unjust, -that he might bring us to God," being put to death in the flesh but -quickened by the Spirit.<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: I Peter iii:16.] -</p> -<p>"When we were yet without strength in due time Christ died for us. * -* * Being now justified by his blood, we shall be saved from wrath -through him. * * * When we were enemies we were reconciled to God by -the death of his Son."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Rom. v:6-10.] -</p> -<p>"It hath also been made known unto me, by the power of the Holy Ghost, -wherefore I know if there should be no atonement made, all mankind must -be lost."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Jacob, Book of Mormon, vii:12.] -</p> -<p>"Behold, he suffereth the pains of all men; yea, the pains of every -living creature both men and women and children, who belong to the -family of Adam;"<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: II Nephi ix:21.] -</p> -<p>"Surely every man must repent or suffer [i. e. eternal consequence of -sin]. . . . 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."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Doc. and Cov., Sec. xix:16-18.] -</p> -<p><b>3. The Offering of the Christ Voluntary:</b> The chief office, then, -of the Christ is that of Savior, Redeemer. In that work is revealed the -love of God. "God so loved the world that he gave his only begotten Son -that whosoever believeth on him should not perish but have everlasting -life."<sup>[A]</sup> And Christ so loved men that he voluntarily made the -sacrifice: "As the Father knoweth me, even so know I the Father: and I -lay down my life for the sheep [i. e. for men]. . . . Therefore doth my -Father love me, because I lay down my life, that I might take it again. -No man taketh it from me, but I lay it down of myself."<sup>[B]</sup> -</p> -<p class="footnote">[Footnote A: St. John iii:14-18.] -</p> -<p class="footnote">[Footnote B: St. John x:15-18.] -</p> -<p>"Thinkest thou that I cannot now pray to my Father, and he shall -presently give me more than twelve legions of angels? [i. e. for his -deliverance from those who had taken him for the crucifix]. But how -then shall the scripture be fulfilled, that thus it must be?"<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Matt. xxvi:52-54.] -</p> -<p>Though in the shadow of the cross he could have found deliverance from -his voluntarily accepted mission had he so elected; but thanks be to -God, he endured and fulfilled his mission to menward. And in that -office of Savior, Redeemer, one recognizes the devotion of the brother -and the friend of man; and in this he made manifest the love of God for -the world; even also as he manifested the brightness of God's glory, -and the express image of his person, being indeed the full and complete -revelation of God to the world—"God manifested in the flesh." -</p> -<p><b>4. Christ the Mediator:</b> In this second Personage of the Godhead, -then, one may see not only the Redeemer, the Savior, the Revealer of -God; but through those offices one may also see the Brother and Friend -of man. The Mediator, the one who brings God close to man; the one who -brings men close to God. The one who reflects God into the world. The -one who banishes the terror which men have had of God, and reveals the -love of God, and the mercy and compassion of the Father—the one whom -the ages longed for—the need of the world as Mediator between man -and violated law—Herald of grace—Christ the Son of God, by way of -pre-eminence; Christ, the Brother and Friend of Man. -</p> -<p><b>5. God the Holy Ghost—Witness in the Godhead; Spirit of Truth -and Revealer of Truth:</b><sup>[A]</sup> "I give you to understand, that no man -speaking by the Spirit of God calleth Jesus accursed; and that no man -can say that Jesus is the Lord but by the Holy Ghost,"—Paul.<sup>[B]</sup> -</p> -<p class="footnote">[Footnote A: As this Divine Personage of the Holy Trinity is to be -the subject of several lessons, and the central thought in this -whole treatise here only so much is said of him as will suggest his -relationship to the other two personages of the Godhead, and indicate -his special office.] -</p> -<p class="footnote">[Footnote B: I Cor. xii:3.] -</p> -<p>"Then are ye in the straight and narrow path * * * and ye have received -the Holy Ghost, which witnesses of the Father and of the Son."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: II Nephi xxxi:18.] -</p> -<p>"When the Comforter is come, whom I will send unto you from the Father, -even the Spirit of Truth which proceedeth from the Father, he shall -testify of me."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: St. John xv:26.] -</p> -<p>"Howbeit, when he, the Spirit of truth, is come, he will guide you into -all truth: for he shall not speak of himself; but whatsoever he shall -hear that shall he speak: and he will shew you things to come. -</p> -<p>"He shall glorify me; for he shall receive of mine, and shall shew it -unto you. -</p> -<p>"All things that the Father hath are mine: therefore said I, that he -shall take of mine, and shall shew it unto you."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: St. John xvi:13, 15.] -</p> -<p>"But the Comforter, which is the Holy Ghost, whom the Father will send -in my name, he shall teach you all things, and bring all things to your -remembrance whatsoever I have said unto you."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: St. John xiv:26.] -</p> -<p>In these scriptures we have presented the chief office of the Third -Person of the Holy Trinity. The Holy Ghost by way of pre-eminence is -the Witness of God, and for the truth of God. The Father's witness; -the Son's witness; the Truth's witness; and because of this—as the -outgrowth of it—the Guide into all truth; the Comforter, the Assurer, -the universal Voice to soul of man of certainty; the universal Eye to -the spirit of man, that can and does show him things to come. The Seer -Power in the Souls of men. The Witness for God; who is also God, Deity; -and the bond of union and communion between God and Souls of men. -Spirit Personage of the Godhead; one in moral and spiritual union with -God, the Father, and God, the Son, and the cause and special power of -union between God, and those who receive the truth. -</p> - - -<h2>PART III. -</h2> -<p class="centered">The Holy Ghost. -</p> - - -<h2>LESSON XII. -</h2> -<p class="centered">(Scripture Reading Exercise.) -</p> -<p class="centered">NATURE AND FORM. -</p> -<table> -<tr><td><p class="intable"><b>ANALYSIS.</b></p></td><td><p class="intable"><b>REFERENCES.</b></p></td></tr> -<tr><td><p class="intable"><b>I. The Holy Ghost Distinctive in Physical Nature from the Father and the Son.</b></p></td><td rowspan="3"><p class="indent1st">Scripture and works cited in the body of this lesson.</p></td></tr> -<tr><td><p class="intable"><b>II. Spirit Substance.</b></p></td></tr> -<tr><td><p class="intable"><b>III. "Person" and "Personage" Defined.</b></p></td></tr> -</table> -<p><em>SPECIAL TEXT: "Let this mind be in you, which was also in Christ -Jesus." (Phil. ii:5 c. f. Acts x:38.)</em> -</p> -<h3>DISCUSSION. -</h3> -<p><b>1. As Heretofore Considered:</b> I have already considered the Holy -Ghost as a member of the Trinity; as a separate Personage in that -Trinity; and have spoken to a limited extent of his special office as -a Witness of the truth. But all that has been said has been to present -a view of him in association with the other Personages of the Godhead. -It is now proposed to consider him by himself, alone—his nature, his -office, the principles upon which men may unite their lives with his -life, and thus attain perfect spiritual life. -</p> -<p><b>2. The Spirit of the Inquiry:</b> Most reverently, and rather -reluctantly, do I address myself to this task. Certainly no one could -approach it lightly, much less arrogantly, as knowing all about it, -when really, after all, one knows and can know so little about it; and -that only which it has pleased God to reveal in his word, and inspired -his prophets to teach. Beyond what is of record in these revelations, -the writer may claim no knowledge of the subject. It is merely to set -forth what may be learned from these sources, grouping the facts as -they may be learned by all in that manner which appeals to him as being -most orderly and clear, and that will make for a reverent attitude -towards this holy Personage of the Godhead. -</p> -<p><b>3. Distinctions in Nature:</b> It appears that the Holy Ghost -differs from the other personages of the Godhead, in this; that while -"the Father has a body of flesh and bones as tangible as man's, the Son -also;<sup>[A]</sup> * * * * the Holy Ghost has not a body of flesh and bones, but -is a personage of spirit. Were it not so the Holy Ghost could not dwell -in us."<sup>[B]</sup> -</p> -<p class="footnote">[Footnote A: For collected evidence of this truth, and the doctrine -that as the Son is, so is the Father, see Seventy's Year Book, No. III, -Lesson xxiii, notes 7, 8, 11.] -</p> -<p class="footnote">[Footnote B: Doc. and Cov., sec. 130:22.] -</p> -<p>Such the declaration of Joseph, the Prophet, in some instruction given -to the Church at Ramus, Illinois, April 2nd, 1843;<sup>[A]</sup> and admitted into -the body of the Doctrine and Covenants as doctrine of the Church. -</p> -<p class="footnote">[Footnote A: Hist. of the Church—the Journal History of the -Prophet—Vol. V, p. 325.] -</p> -<p>With this also, of course, the teaching of President Young agrees: "The -Holy Ghost is the Spirit of the Lord, and issues forth from himself, -and may properly be called God's minister to execute his will in -immensity; being called to govern by his influence and power; but he is -not a person of tabernacle as we are and as our Father in heaven and -Jesus Christ are."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Journal of Discourses, Vol. I, p. 50.] -</p> -<p><b>4. "Spirit," Its Substantive<sup>[A]</sup> Nature:</b> To aid in a proper -understanding of the meaning of the Prophet in the passage just quoted, -it is necessary to ascertain what is meant by him in using the terms -"spirit" and "personage." At Ramus, Illinois, 17th of May, 1843, the -Prophet, "speaking of Eternal Duration of Matter," said: "There is no -such thing as immaterial matter. All spirit is matter, but is more fine -or pure, [i. e. than gross matter] and can only be discerned by purer -eyes. We can not see it, but when our bodies are purified, we shall see -that it is all matter."<sup>[B]</sup> "In tracing the thing to foundation," said -the Prophet in an editorial of the Times and Seasons, April, 1842, "and -looking at it philosophically, we shall find a very material difference -between the body and the spirit; the body is supposed to be organized -matter, and the spirit, by many, is thought to be immaterial, without -substance. With this latter statement we should beg leave to differ, -and state that spirit is a substance; that it is a material, but that -it is more pure, elastic and refined matter than the body; that it -existed before the body, can exist in the body; and will exist separate -from the body, when the body will be mouldering in the dust; and will -in the resurrection, be again united with it."<sup>[C]</sup> -</p> -<p class="footnote">[Footnote A: Substantive (2) "Having substance or reality." Example -of use: "The mind is a substantive existence, possessing a uniform -structure of character, however fundamentally different from the bodily -structure." G. T. Curtis, Creation and Evolution, p. 470.] -</p> -<p class="footnote">[Footnote B: "History of the Church," Vol. V, p. 393. The passage, -except the introductory sentence, is admitted into the body of the -Doctrine and Covenants (sec. cxxxi:7, 8).] -</p> -<p class="footnote">[Footnote C: Hist. Ch, Vol. IV, p. 575.] -</p> -<p>From this, one is justified in concluding that because the Prophet -refers to the Holy Ghost as a "spirit," he does not thereby mean an -immaterial being, or personage; a being not matter; but a being, a -personage of finer and more subtle material than flesh and bone, else -the Holy Ghost could not dwell in us.<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: An important truth hinges upon this doctrine and is -considered later.] -</p> -<p><b>5. Substantive Existence of the Holy Ghost:</b> Upon this line of -thought, that is, as to immateriality of spirit, the late Elder Orson -Pratt has a most enlightening passage, which I here give at length: -</p> -<p>"Some have supposed the Holy Spirit to be merely a power or influence, -and not a substance; these are the views of Unitarians: they do not -believe that there is a substantive Holy Spirit, but that the Holy -Spirit is only a quality or attribute of the Father's substance. We -shall first show that the Holy Spirit can have no existence as a mere -attribute, or quality, without some substance to which such quality -appertains. It is an admitted principle in all sound philosophy, that -all qualities or powers must be the qualities or powers of something. -Abstract qualities or powers are inconceivable. Motion implies a -substance capable of moving or being moved. Force implies a substance -capable of exerting a power on itself, or on something external to -itself. The various colors of the prism imply a substance capable -of producing the sensations of color upon the optic nerve. Sound -implies a substance in a certain state or condition, affecting the -organ of hearing. Taste implies a substance, exciting its appropriate -sensation. As all these qualities and properties imply substance to -which they belong, so do wisdom, knowledge, power, goodness, love, and -such like qualities, imply substances to which they adhere. And as we -cannot conceive of motion, force, color, or sound existing without a -substrate, so we cannot conceive of wisdom, knowledge, goodness, or -virtue subsisting without a substantive being to which these qualities -belong. -</p> -<p>"Some writers who have obtained a degree of celebrity among the -speculative philosophers of modern times, have advocated a theory (if -indeed, it may be called a theory), that power, forces, etc., in the -abstract constitute the whole universe. Boscovich and his disciples -maintained this idea, and contended that there was no such thing -as substance in existence—that the universe was made up, not of -substance, but of an infinitude of mathematical points, attracting, -repelling, and combining with each other according to certain laws. -According to this theory it is assumed that repulsions of a certain -degree of intensity produce solidity—that those of less intensity -produce liquidity, and that the various degrees of rarity or density -depend, not upon substance, but upon the attractions and repulsions of -points in different degrees of proximity. A celebrated writer of our -own day—Isaac Taylor—is inclined to this theory. After suggesting -the idea that substance was not necessary in the constitution of the -universe, he says, 'The visible and palpable world then, according to -this theory, is motion, constant and uniform, emanating from infinite -centres, and springing, during every instant of its continuance from -the Creative Energy.' (Isaac Taylor's Physical Theory of Another Life, -p. 238.) -</p> -<p>"According to this theory, attractions and repulsions must exist -without anything to be attracted or rexpelled—motion must exist -without anything being moved—there must be 'a springing' from -'infinite centres' continuing 'every instant' without anything to -be sprung. Here are energies, forces, and motion, ascribed not to a -substance, but to empty space, or nothing. The latter writer, it is -true, admits a 'Creative Energy.' What he means by this is, that all -those varieties of motions were created. But if there is no substance, -there can be nothing but empty space; but space is not capable of -motion, therefore, 'Creative Energy' could not create a motion, until -there was something in space to be moved. Therefore, to speak of motion -where nothing exists is an absurdity, only equaled by the absurdity of -the notion of a 'God without body or parts.' -</p> -<p>"As it is impossible for motion to exist without a substance, so it -is equally impossible and absurd for wisdom, knowledge, goodness, -love, power, will, or any other similar attribute or quality to exist -separate and apart from substance; hence the 'Creative Energy' itself -could not exist unless a substance existed to which it appertained. The -most eminent philosophers of modern times, with very few exceptions, -have considered substance necessary to the existence of every quality. -These were the views of that great master spirit—the renowned Sir -Isaac Newton. In the Scholium, at the end of the 'Principia,' when -speaking of God, he says, 'He is omnipresent, not by means of his -virtue alone, but also by his substance, for virtue cannot subsist -without substance.' The Holy Spirit, therefore, is a substance, and -must, like all other substances, have parts, bearing relation to space -and duration."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Millennial Star, Vol. XII, No. 20.] -</p> -<p>Then as to "personage:" The Prophet used this term always in the -sense of meaning an individual, including bodily form, with all that -belongs to it; never in the subtle and vague sense of the philosophers -or school men, mediaeval or modern.<sup>[A]</sup> This is evident from use of -the term in describing his first vision: "I saw two personages whose -brightness and glory defy all description."<sup>[B]</sup> These two "personages" -were the Father and the Son, of the holy Trinity, and whom in later -years, as already seen, the Prophet declares to possess bodies of flesh -and bone as tangible as man's, and in form like man's. It follows, -then, that describing the Holy Ghost as a "personage of Spirit," means -only that the Holy Ghost differs from the other glorious personages -of the Godhead in the nature of the substance of which, for want of a -better term, we may say he subsists, but not necessarily different in -form; and of which we can only say—that is, of his substance—he is -not flesh and bone as are the tabernacles of the Father and the Son. -</p> -<p class="footnote">[Footnote A: Never, for example, as Calvin uses it: "What I denominate -a person is a subsistence of the divine essence which is related to -the others and yet is distinguished from them by an incommunicable -property." Calvin's Institutes i:13; or as the philosophers use it, -where consciousness, thought and will seem to be the essentials -of "personality," without any reference to form. (See Evolution in -Relation to Religious Thought, Dr. Jos. Le Conte, p. 339.)] -</p> -<p class="footnote">[Footnote B: Pearl of Great Price, Writings of Joseph Smith, ch. ii.] -</p> - - -<h2>LESSON XIII. -</h2> -<p class="centered">(Scripture Reading Exercise.) -</p> -<p class="centered">NATURE AND FORM (Continued). -</p> -<table> -<tr><td><p class="intable"><b>ANALYSIS.</b></p></td><td><p class="intable"><b>REFERENCES.</b></p></td></tr> -<tr><td><p class="intable"><b>IV. A Spiritual Personage Revealed.</b></p></td><td rowspan="4"><p class="indent1st">The Scriptures and works cited in the body of this lesson.</p></td></tr> -<tr><td><p class="intable"><b>V. The Holy Ghost in Person Revealed</b></p></td></tr> -<tr><td><p class="intable"><b>VI. Personality of the Holy Ghost Revealed in Described Activities.</b></p></td></tr> -<tr><td><p class="intable"><b>VII. The mode of Union Between the Holy Ghost and Men.</b></p></td></tr> -</table> -<p><em>SPECIAL TEXT: "I beheld that he was in the form of a man; yet, -nevertheless, I knew that it was the Spirit of the Lord, and he spake -unto me as a man speaketh with another." (II Nephi xi:)</em> -</p> -<h3>DISCUSSION. -</h3> -<p><b>1. A Personage of Spirit Revealed:</b> The Holy Ghost may be as the -pre-existent spirit of the Christ was, before the incarnation; and -of which we have at least one enlightening revelation in the Book of -Mormon. -</p> -<p>The brother of Jared having by faith come into the presence of the -Christ, that spirit personage, said to him: -</p> -<p>"Behold I am he who was prepared from the foundation of the world to -redeem my people; * * * 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 [likeness]. 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."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Book of Ether, ch. iii.] -</p> -<p>I do not say that the spirit-personage of this passage and the -"personage of spirit," the Holy Ghost, is declared to be by the Prophet -Joseph Smith, of like essence or substance, or even that they are -similar in the nature of their substances; they may be very different. -But the passage in Ether informs us what a spirit-personage may be. He -may be as Jesus was, a spirit in the form of a man. -</p> -<p><b>2. The Holy Ghost Revealed:</b> In his "Articles of Faith," Elder -James E. Talmage says: -</p> -<p>"That the Holy Ghost is capable of manifesting himself in the true -form and figure of God, after which image man is shaped, is indicated -by the wonderful interview between the Spirit and Nephi, in which he -revealed himself to the Prophet, questioned him concerning his desires -and belief, instructed him in the things of God, speaking face to face -with the man. 'I spake unto him,' says Nephi, 'as a man speaketh; for -I beheld that he was in form of a man, yet nevertheless I knew that it -was the Spirit of the Lord; and he spake unto me as a man speaketh to -another.'"<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Articles of Faith, p. 164; and I Nephi xi:22. Elder Orson -Pratt refers to the same passage in 1850, and makes the following -comment: "Whether this Spirit that Nephi saw 'in the form or a man' -was the person of the Holy Spirit, or the personal Spirit of Jesus, -which, about six hundred years afterwards took upon himself flesh, is -not definitely stated. The brother of Jared, some two thousand years -before Christ, saw the personal Spirit of Christ, which was in the form -of a man. Nephi might have seen the same; but we are rather inclined to -believe from the context, that he saw the personage of the Holy Spirit; -if so, this establishes, beyond doubt, the personality of the Holy -Spirit."] -</p> -<p>Of this evidence for the personality and even the individuality of the -Holy Ghost, in human form, it might be said that since the pre-existent -spirit of the Christ, and doubtless the spirits of all men, existed in -human form, some one of these of sufficient excellence and holiness -could by appointment have ministered unto Nephi, and be called the -"Spirit of the Lord." But a close consideration of the context of the -quoted passage will, I think, dispel that idea and leave established -the view of the author of the "Articles of Faith," and that view to -which Elder Orson Pratt more especially inclined, viz.: that on the -above occasion there was given to the Prophet Nephi a view of the -spirit-personage of the Holy Trinity, known to us in the word of God as -the Holy Ghost. The considerations which lead me to that conclusion are -that in the chapter preceding the one in which it is declared that the -"Spirit of the Lord" was "in the form of a man," Nephi had expressed -his desire to see and hear, and know of these things by the power of -the Holy Ghost, "which is the gift of God unto all those who diligently -seek him."<sup>[A]</sup> Then in a subsequent verse he remarks: "And the Holy -Ghost giveth authority that I should speak these things, and deny them -not."<sup>[B]</sup> Then follows the narrative in which occurs the statement that -the "spirit of the Lord," which conversed with Nephi, was "in the form -of a man" This juxtaposition of the terms "Holy Ghost" and the "Spirit -of the Lord," "in the form of a man," is too significant to doubt of -identity of personage. -</p> -<p class="footnote">[Footnote A: I Nephi x:17.] -</p> -<p class="footnote">[Footnote B: Ibid 18.] -</p> -<p><b>3. The New Testament on the Personality of the Holy Ghost:</b> It -is also clear from the New Testament scriptures that the Holy Ghost -is a "spiritual personage" in the sense presented in this lesson, for -the reason that he is referred to as a personage, and as doing those -things which only a personage, in the sense of that personage being -an individual, would do. In these scriptures the Holy Ghost is quite -generally "HE" rather than "IT." "I will pray to the Father," said -Jesus, "and he will give you another Comforter, * * * even the Spirit -of Truth whom the world cannot receive, because it seeth <em>him</em> not, -neither knoweth <em>him</em>; but ye know <em>him</em>, for <em>he</em> dwelleth with you -and shall be in you."<sup>[A]</sup> "But the Comforter, which is the Holy Ghost, -* * * <em>he</em> shall teach you all things;"<sup>[B]</sup> "* * * <em>He</em> shall testify -of me."<sup>[C]</sup> <em>He</em> will guide you into all truth; for <em>he</em> shall not -speak of himself; but whatsoever he shall hear that shall <em>he</em> speak, -and <em>he</em> will show you things to come. <em>He</em> shall glorify me for <em>he</em> -shall receive of mine and shall show it unto you."<sup>[D]</sup> "And when <em>he</em> is -come, <em>he</em> will reprove the world of sin, and of righteousness and of -judgment."<sup>[E]</sup> -</p> -<p class="footnote">[Footnote A: John xiv:16, 17.] -</p> -<p class="footnote">[Footnote B: John xiv:26.] -</p> -<p class="footnote">[Footnote C: John xv:26.] -</p> -<p class="footnote">[Footnote D: John xvi:13, 14.] -</p> -<p class="footnote">[Footnote E: John xvi:8.] -</p> -<p>Moreover, as we have seen in a previous lesson, the Holy Ghost does -those things, performs those offices which may be done only by a -"person" in the sense here considered, viz. He is represented as -proceeding from the Father; as sent forth in the name of the Son; as -abiding; as teaching; as bearing witness; as reproving the world; as -guiding; and revealing.<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: See Lesson viii, this treatise where citation to scripture -for all these things is given.] -</p> -<p>It is, however, proper that attention should be called to the fact that -in some cases the Holy Ghost is represented by the neuter pronoun "It" -and "Itself." "The spirit <em>itself</em> beareth witness with our spirit."<sup>[A]</sup> -John calls the Holy Spirit "the anointing;" "But the anointing which ye -have received of him abideth in you, and ye need not that any man teach -you; but as the same anointing teach you all things, and is truth, and -is no lie, and even as it hath taught, ye shall abide in him."<sup>[B]</sup> Here -we see that the neuter pronoun "<em>it</em>" is applied to the Spirit which -"teacheth all things."<sup>[C]</sup> "That this anointing," says Orson Pratt, -"referred to the Holy Spirit is evident, not only from its 'teaching -all things,' but the word is so applied by Peter: 'God anointed Jesus -of Nazareth with the Holy Ghost and with power.'"<sup>[D]</sup> Elder Pratt also -cites the following instances from the Book of Mormon: "The Book of -Mormon in two places uses the neuter pronoun 'it' when speaking of -the Holy Ghost. Nephi says, 'Behold, there are many that harden their -hearts against the Holy Spirit, that it hath no place in them.' And -again, he says, 'If ye will enter in by the way, and receive the Holy -Ghost, it will show unto you all things what we should do.' In another -place the Book of Mormon represents the Spirit of the Lord as a person. -Nephi says of this spirit, 'I spake unto him as a man speaketh; for I -beheld that he was in the form of a man; yet, nevertheless, I knew that -it was the Spirit of the Lord; and he spake unto me as a man speaketh -with another.'" -</p> -<p class="footnote">[Footnote A: Rom, viii:16.] -</p> -<p class="footnote">[Footnote B: I John ii:27.] -</p> -<p class="footnote">[Footnote C: Acts x:38.] -</p> -<p class="footnote">[Footnote D: Mill. Star, Vol. XII, p. 307.] -</p> -<p>It is, in his described activities, however, that one may find the best -idea of the nature of the personal quality of the Holy Ghost, and these -activities can only obtain, as we hope is abundantly set forth in these -lessons, in connection with a personality, and in the sense of that -personality being an individual spirit. -</p> -<p><b>4. Mode of Union Between the Holy Ghost and Men:</b> The question -will be asked, however, how the doctrine of the personality of the -Holy Ghost, in the sense of his being a spirit-personage, in the form -of man, is to be made compatible with the idea that the Holy Ghost -operates simultaneously upon the minds of many persons; in fact becomes -an indwelling influence and power in them. "Receive ye the Holy Ghost," -is said to all those who accept the ordinances of the gospel—both the -first and second part of the Christian baptism; and the theory is that -though these become an innumerable host, such as no man can number, -there would still be for each a personal relationship with the Holy -Ghost. Each would receive him; each would be baptized of the Spirit; -and that which each would receive would be his bond of fellowship with -God, his union with the divine life, his re-established communion with -God, hitherto severed by sin. To each the Holy Ghost would be his -special source of knowledge, as we have seen, of God the Father, and -Jesus the Son;<sup>[A]</sup> the Holy Ghost would be the life of God in the life -of each; the power by which he would be conformed to the very image -and likeness of God—inducted in fact into the divine nature. How -can all this be if the Holy Ghost be regarded as a personage, in the -sense of his being an individual; and necessarily limited by the laws -of form and substance? That is to say, that as a personage, he is not -everywhere present; as a personage, not capable of being in two places -at the same moment of time; as a personage, limited as to the amount of -substance or spiritual essence of which he subsists; as a personage, -not of unlimited or inexhaustible substance, extending throughout the -universe. These conclusions are inevitable from the nature of beings, -however refined of substance or essence, or however exalted in office -and power, or however glorious, if to them we ascribe form; or if God -in his word prescribes form to them, as in this case. These conclusions -are inevitable where form is the mode of existence. -</p> -<p class="footnote">[Footnote A: No man can say that Jesus is the Lord but by the Holy -Ghost. I Cor. xii:3. "I bear record of the Father, and the Father -beareth record of me, and the Holy Ghost beareth record of the Father -and me." III Nephi xi:32.] -</p> -<p>Happily the task does not devolve upon the writer to advance a positive -theory with reference to this difficulty. Frankly he confesses himself -inadequate to such a task. If the Son of God, so far the Master Teacher -in this world, felt it necessary to say, "The wind bloweth where it -listeth, and thou hearest the sound thereof, but canst not tell whence -it cometh, and whither it goeth; so is every one that is born of the -Spirit"<sup>[A]</sup>—if the Master Teacher said this, surely it is becoming in -this writer not to attempt in any positive way to give an exposition -of that which our Lord saw proper to leave in the above status. Still, -reverently, and subject to correction that may come with the further -unfolding of God's revealed word, one may without presumption suggest -how conception of the Holy Ghost as a personal spirit may not be -incompatible with effectual, personal contact with each one that shall -obey the commandment to be born both of the water and of the Spirit; -and how the Holy Ghost may become an indwelling power in each of such -persons regardless of numbers. -</p> -<p class="footnote">[Footnote A: St. John iii:8.] -</p> -<p>In Lesson II of this treatise I discussed the immanence of God in the -world, and developed the thought, I trust clearly, that there was -both with human and divine persons an influence radiating forth from -them. And that so far as divine persons were concerned, since they had -attained to participation in the divine nature, which is essentially -one, their influence was one, with others likewise so developed, -and divine; and that so blended into one spiritual atmosphere this -influence or "Spirit of God" became the Immanent Deity, the Light which -lighteth every man that cometh into the world, and through which God -is everywhere present and a power in his creations, throughout the -immensity of space.<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: It is suggested that the student refresh his mind by -reading again Lesson II.] -</p> -<p>The point to be made here by reference to the discussion in Lesson -II is, that if other Divine Intelligences radiate a spiritual -influence and power, is it not conformable to reason to think that -the Holy Ghost will also radiate a spiritual influence and power from -himself that will be all sufficient to bring him in personal contact -with the soul of every man who obeys the gospel—the conditions -essential to fellowship with the Holy Ghost? And may it not be, and -indeed from the nature of the revealed knowledge we have of this -Spirit, are we not under the necessity of believing that such is his -peculiar nature—wholly spiritual, as we have seen—that he acts more -immediately, and more powerfully upon the consciousness and soul of -man than any other spiritual power whatsoever? And is not this the -explanation of the fact that he who sins against the testimony which -union with the Holy Ghost gives, is under greater condemnation than for -any other sin whatsoever?<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: "He that shall blaspheme against the Holy Ghost hath never -forgiveness." (St. Mark iii:28.) "It is impossible for those who were -once enlightened and have tasted of the heavenly gift, and were made -partakers of the Holy Ghost, and have tasted the good word of God, and -the powers of the world to come, if they shall fall away, to renew them -again unto repentance; seeing they crucify to themselves the Son of God -afresh, and put him to an open shame." (Hebrew vi:6).] -</p> -<p><b>Illustration; Analogy:</b> Let us see if analogy will not help us -here. We know that self-luminous bodies send forth vibrations that -in turn produce light waves; and these acting upon the organs of -sight render visible the objects from which the vibrations proceed. -The sun is such a luminous body; and though its material body is -some 92,000,000 of miles distant, yet to us men it is a glorious -earth-presence, this sun, flooding the earth with light and warmth and -life-giving power, without which all life would languish and die. And -it is possible, and to this writer's thought very probable, that not -only to the planet earth of our solar system, but to some of the other -major planets of the system, though by many hundreds of millions of -miles more distant from the sun than our earth, the sun may perform -the same kindly office for them, not only in the matter of giving them -light, which we know to be the case, but also the warmth and vital -energy essential to their forms of life. But with this we need not -concern ourselves now. -</p> -<p>The analogy I suggest is this, and I press it no further than -illustration: If a physical, luminous body can send forth from its -presence an energy into such immense space depths, as we know our sun -does, and conveys its essential qualities of light and heat and vital -force to planets at least so distant as our earth is from the sun; may -it not be that a spirit of such dignity and power as we have a right -from what is revealed of him to believe the Holy Ghost is, cannot he, -more abundantly, and even to infinity, give forth spiritual energy that -shall unite to himself all those who are born again—those who obey the -gospel? And as one may not separate the ray of light from the luminous -object whence it proceeds, so one may not, or so it would seem—fail to -be completely united with the spirit-personage of the Holy Ghost by the -direct spiritual energy proceeding forth from his divine presence. -</p> -<p>This conclusion is not given, be it remembered, as a positive dictum -as to the mode of union of man with God through the fellowship or -possession of the Holy Ghost. It is only a tentative suggestion as to a -possible mode of that union, to meet the question as to how it can be -possible to regard the Holy Ghost as a spirit-personage in the sense -of his being an individual—a conclusion forced upon the understanding -by the revelations of God which present him to us—and at the same -time accept the notion—also forced upon the understanding by what -is revealed of the Holy Ghost—that he is in conscious union with -unnumbered millions of minds who have been brought into fellowship with -God through the spiritual birth. But for the matter itself, as to any -dogmatizing about it—"The wind bloweth where it listeth, * * * * ye -know not whence it cometh, nor whither it goeth: so is every one that -is born of the Spirit." -</p> - - -<h2>LESSON XIV. -</h2> -<p class="centered">(Scripture Reading Exercise.) -</p> -<p class="centered">OFFICES (I. E., FUNCTIONS) OF THE HOLY GHOST. -</p> -<table> -<tr><td><p class="intable"><b>ANALYSIS</b></p></td><td><p class="intable"><b>REFERENCES.</b></p></td></tr> -<tr><td><p class="intable"><b>I. Chief Office—Witness for Father and the Son.</b></p></td><td rowspan="4"><p class="indent1st">The Scripture passages cited in the body of this lesson.</p></td></tr> -<tr><td><p class="intable"><b>II. Comforter.</b></p></td></tr> -<tr><td><p class="intable"><b>III. Teacher.</b></p></td></tr> -<tr><td><p class="intable"><b>IV. Remembrancer.</b></p></td></tr> -</table> -<p><em>SPECIAL TEXT: "When the Comforter is come, whom I will send unto you -from the Father, even the Spirit of truth, which proceedeth from the -Father, he shall testify of me." (St John xv.26.)</em> -</p> -<h3>DISCUSSION. -</h3> -<p><b>1. Review of Former Statement:</b> It has already been pointed out -in Lesson X, when considering the Holy Ghost in association with the -Father and the Son in the Godhead, that his chief office, in the sense -of function, is to be a witness for the two other divine personages of -the Godhead, and for the truth of God—for the whole volume of it. That -description of his office, however, was merely incidental, as explained -in a footnote at the time, and followed only so far as was necessary to -indicate merely the chief work of this divine Spirit. -</p> -<p><b>2. Chief Function of the Holy Ghost—Witness for God:</b> It was -there emphasized, however, that the chief function of the Holy Ghost -was to be Witness for God the Father, and for Jesus Christ: -</p> -<p>"Ye have received the Holy Ghost, which witnesses of the Father and of -the Son."<sup>[A]</sup> "No man can say that Jesus is the Lord but by the Holy -Ghost"<sup>[B]</sup> -</p> -<p class="footnote">[Footnote A: II Nephi xxxi:18.] -</p> -<p class="footnote">[Footnote B: I Cor. xii.] -</p> -<p>"But when the Comforter is come ... he shall testify of me."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: St. John v;26.] -</p> -<p>These passages were relied upon to emphasize that conclusion; and to -these the following may be added: "I bear record of the Father," said -Jesus to the Nephites, "and the Father beareth record of me, and the -Holy Ghost beareth record of the Father and me." "Whoso believeth in -me, believeth in the Father also, and unto him will the Father bear -record of me: for he will visit him with fire and with the Holy Ghost. -And thus will the Father bear record of me and the Holy Ghost will bear -record unto him of the Father and me; for the Father, and I and the -Holy Ghost are one."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: III Nephi xi:32-36.] -</p> -<p>This chief office of the Holy Ghost established, we may now proceed to -the consideration of other functions of this Divine Personage. -</p> -<p><b>3. Comforter:</b> As the time drew near for Jesus to make his -great sacrifice, and then depart from the immediate presence of his -disciples, he manifested a great desire to comfort them, and this he -did by promising to send to them from the Father, the Holy Ghost, that -he (the Holy Ghost) might abide with them forever. -</p> -<p>"If ye love me, keep my commandments. And I will pray the Father, and -he shall give you another Comforter, that he may abide with you for -ever; even the Spirit of Truth; whom the world cannot receive, because -it seeth him not, neither knoweth him: but ye know him; for he dwelleth -with you, and shall be in you."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: St. John xiv:16, 17. It will doubtless be of interest to -note in this connection another promise following immediately upon -this one relative to the Holy Ghost as a Comforter, and very generally -overlooked even by Christians, namely, a promise that both the Father -and Son would also take up their abode with those who keep the -commandments. "I will not leave you comfortless," said the Christ in -the verse following the one given in the text above, "I will come unto -you. Yet a little while, and the world seeth me no more; but ye see me: -because I live, ye shall live also. At that day ye shall know that I am -in my Father, and ye in me, and I in you. He that hath my commandments, -and keepeth them, he it is that loveth me: and he that loveth me shall -be loved of my Father, and I will love him, and will manifest myself to -him. Judas saith unto him, not Iscariot, Lord, how is it that thou wilt -manifest thyself unto us, and not unto the world? Jesus answered and -said unto him. If a man love me, he will keep my words: and my Father -will love him, and we will come unto him, and make our abode with -him." When Orson Hyde gave a "spiritual interpretation" to the last -statement, to the effect that it is "our privilege to have the Father -and Son dwelling in our hearts," the Prophet Joseph answered: "When the -Savior shall appear, we shall see him as he is. We shall see that he is -a man like ourselves, and that the same sociality which exists among us -here will exist among us there, only it will be coupled with eternal -glory, which glory we do not now enjoy. The appearing of the Father -and the Son, in that verse (John xiv:23) is a personal appearance; and -the idea that the Father and the Son dwell in a man's heart is an old -sectarian notion, and is false." (Doc. and Cov., Sec. cxxx.)] -</p> -<p><b>4. The Holy Ghost as Teacher:</b> Continuing his discourse on the -Comforter, Jesus said: -</p> -<p>"But the Comforter, which is the Holy Ghost, whom the Father will send -in my name, he shall teach you all things, and bring all things to your -remembrance, whatsoever I have said unto you."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: John xiv:26.] -</p> -<p>In continuation of his remarks on this subject, to the disciples, he -told them he had many things to say unto them, but they could not bear -them at that time. "Howbeit," said he, "when he, the Spirit of Truth, -is come, he will guide you into all truth: for he shall not speak of -himself; but whatsoever he shall hear, that shall he speak: and he will -show you things to come. He shall glorify me: for he shall receive of -mine, and shall show it unto you. All things that the Father hath are -mine: therefore said I, that he shall take of mine, and shall show it -unto you."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: John xvi:13-15.] -</p> -<p>From these passages four important things are learned respecting the -powers of the Holy Ghost: -</p> -<p>(1) That he will teach all things; and, what is equivalent, "guide -into all truth." (2) He will bring all things to remembrance, that is, -whatsoever things have been stored in the mind. (3) He will show things -to come. (4) He will take of the things of God and reveal them unto men. -</p> -<p>Of the excellence and importance of these several powers it is scarcely -needful to speak, since their excellence is evident upon the mere -enumeration of them, yet one cannot refrain from looking at them more -in detail. How excellent a thing it is to have a teacher competent to -teach "all things," and "guide into all truth." In view of the fact -that the saints possessed the Holy Ghost, and that the Holy Ghost has -these powers, one can understand the reasonableness of John's remarks -to the saints, in which he says: -</p> -<p>"But ye have an unction from the Holy One, and ye know all things. * * -* The anointing which ye have received of him abideth in you, and ye -need not that any man teach you: but as the same anointing teacheth you -of all things, and is truth, and is no lie, and even as it hath taught -you, ye shall abide in him."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: John ii;20, 27.] -</p> -<p>Moreover, to the extent that a man is guided into all truth, he is -preserved from all error. There is no danger of his being deceived, -or led astray by every wind of doctrine, or the cunning craftiness of -false teachers, so long as he is in possession of that Spirit which -guides into all truth. So taught Isaiah, who, in speaking of the time -when the house of Israel should possess this Spirit, said: -</p> -<p>"And though the Lord give you the bread of adversity, and the water of -affliction, yet shall not thy teachers be removed into a corner any -more, but thine eyes shall see thy teachers; -</p> -<p>"And thine ears shall hear a word behind thee, saying, This is the way, -walk ye in it, when ye turn to the right hand, and when ye turn to the -left."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Isaiah xxx:20, 21.] -</p> -<p><b>5. The Holy Ghost as Remembrancer:</b> As to the second power -enumerated, viz.: the power to bring all things to remembrance; it is -a most practical and important function, as it would be impossible -for man to live the law of the Gospel without some such grace being -conferred upon him by the Lord. The law of the Gospel requires men not -only to do good to those who do good to them, but to do good to those -who despitefully use them; not only to lend to those who lend to them, -but to lend to those of whom they may not hope to receive anything in -return; to revile not those who may revile them—in a word, the law of -the Gospel is summed up in this: "Be not overcome of evil, but overcome -evil with good."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Romans xii:21. See also Matt. v, vi.] -</p> -<p>However fine this may be in theory, to carry it practically into -the affairs of life is difficult. When reviled it seems but natural -to answer railing with railing, blows with blows, and for injury -inflicted, return as much in kind as is within one's power to inflict. -And unless in possession of this grace bestowed by the Holy Ghost, -viz., having brought to one's recollection the things of Christ's -Gospel, being reminded in the very moment of temptation of these -laws—when smarting under a sense of injustice, or suffering under -wrongs heaped upon one—it would be difficult if not impossible to -live up to these heaven-given precepts. But by having the Holy Spirit -as one's prompter in the moments of temptation, and by cultivating the -Christian virtue of patience, this law of the Gospel, so contravening -the natural disposition of man, may be complied with, and the follower -of Christ, like his Master, may be able to say for those who inflict -injury upon him, "Father, forgive them; for they know not what they do." -</p> -<p><b>6. President Brigham Young on the Same:</b> Along this line of -thought the late President Brigham Young left on record, in a discourse -delivered on the 28th of August, 1852, [Journal of Discourses, Vol. I], -a very choice deliverance, in which he urged righteousness upon the -ministry of the Church everywhere and at all times, through constant -possession of the Holy Ghost. The passage follows: -</p> -<p>"When I heard the brethren exhorting those who are going on missions, -I wished them to impress one thing upon the minds of the elders, for -it is necessary that it should be uppermost there, which may be the -means of preserving them from receiving stains on their characters -from which very probably they may never recover. If we get a blight -on our characters before the Lord, or in other words, lose ground and -backslide by transgression, or in any other way, so that we are not up -even with the brethren, as we are now, we never can come up with them -again. But this principle must be carried out by the elders wherever -they go, whatever they do, or wherever they are. One thing must be -observed and be before them all the time in their meditations, and in -their practice, and that is, clean hands and pure hearts, before God, -angels, and men. If the elders cannot go with clean hands and pure -hearts, they had better stay here, and wash a little longer; don't go -thinking when you arrive at the Missouri river, at the Mississippi, at -the Ohio, or at the Atlantic, that then you will purify yourselves, but -start from here with clean hands and pure hearts, and be pure from the -crown of your heads to the soles of your feet, then live so every hour. -Go in that manner, and in that manner labor, and return again as clean -as a piece of pure, white paper. This is the way to go, and if you do -not do that, your hearts will ache. -</p> -<p>"How can you do it? Is there a way? Yes! Do the elders understand that -way? They do. You cannot keep your hands clean, and your hearts pure, -without the help of the Lord; neither will he keep you pure without -your own help. Will you be liable to fall into temptation and be -overtaken in sin? Yes, unless you live so as to have the revelation of -Jesus Christ continually, not only to live in it today, or while you -are preaching in a prayer meeting, or in a conference; but when you -are out of the meetings. You must have the Holy Spirit all the time, -on Sunday, Monday, Tuesday, and every day through the week, and from -year to year, from the time you leave home until you return, so that -when you come back, you may not be afraid if the Lord Almighty should -come into the midst of the Saints and reveal all the acts and doings -and designs of your hearts in your missions, but be found clean like a -piece of white paper; that is the way for the elders to live in their -ministry at home and abroad." -</p> - - -<h2>LESSON XV. -</h2> -<p class="centered">(Scripture Reading Exercise.) -</p> -<p class="centered">OFFICE (I. E., FUNCTIONS) OF THE HOLY GHOST (Continued). -</p> -<table> -<tr><td><p class="intable"><b>ANALYSIS.</b></p></td><td><p class="intable"><b>REFERENCES.</b></p></td></tr> -<tr><td><p class="intable"><b>V. The Revealer: The Spirit of Prophecy.</b></p></td><td rowspan="3"><p class="indent1st">The works and Scripture passages cited in the body of the lesson.</p></td></tr> -<tr><td><p class="intable"><b>VI. Miscellaneous Gifts and Powers.</b></p></td></tr> -<tr><td><p class="intable"><b>VII. Personal Graces Imparted.</b></p></td></tr> -</table> -<p><em>SPECIAL TEXT: "Howbeit when he, the Spirit of truth, is come, he -will guide you into all truth: for he shall not speak of himself; but -whatsoever he shall hear, that shall he speak: and he will shew you -things to come. He shall glorify me: for he shall receive of mine, and -shall shew it unto you." (St. John xvi:13, 14.)</em> -</p> -<h3>DISCUSSION. -</h3> -<p><b>1. The Holy Ghost the Spirit of Prophecy and of Revelation:</b> "He -will show you things to come." In other words, the Holy Ghost is the -spirit of prophecy, for by it the future has been unfolded to the minds -of the prophets; and by it the scriptures were given. In proof of this -I quote the apostle Peter: "Prophecy came not in old time by the will -of man: but holy men of God spake as they were moved upon by the Holy -Ghost."<sup>[A]</sup> And that which they spake was written and became scripture. -</p> -<p class="footnote">[Footnote A: II Peter i:21.] -</p> -<p>When an angel visited John on Patmos and that apostle fell at his feet -to worship him, the angel said: "See thou do it not. I am they fellow -servant, and of thy brethren that have the testimony of Jesus [which is -the Holy Ghost]: worship God: for the testimony of Jesus is the spirit -of prophecy."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Rev. xix:10. These facts will exhibit the inconsistency, -nay, I may say, the absolutely erroneous position of those who insist -that while the Holy Ghost has continued with men, prophecy and -revelation have ceased.] -</p> -<p>The very fact, as stated in the fourth item taken from these passages -under consideration [Lesson XIV, subdivision 4], viz., that the Holy -Ghost will take of the things of the Lord and show them unto men, also -proves that this Spirit is one of revelation, and is in harmony with -the scripture which saith: -</p> -<p>"But as it is written, eye hath not seen, nor ear heard, neither have -entered into the heart of man, the things which God hath prepared for -them that love him. But God hath revealed them unto us by his Spirit; -for the Spirit searcheth all things, yea, the deep things of God. For -what man knoweth the things of a man, save the spirit of man which is -in him? even so the things of God knoweth no man, but the Spirit of -God. Now we have received, not the spirit of the world, but the spirit -which is of God; that we might know the things that are freely given -to us of God. Which things also we speak, not in the words which man's -wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual -things with spiritual. But the natural man receiveth not the things of -the Spirit of God: for they are foolishness unto him: neither can he -know them, because they are spiritually discerned."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: I Cor. ii:9-14.] -</p> -<p><b>2. Joseph Smith on the "Spirit of Revelation:"</b> The spirit of -revelation is in connection with these blessings [i. e. receiving the -Holy Ghost, see context of discourse]. A person may profit by noticing -the first intimation of the spirit of revelation; for instance, when -you feel pure intelligence flowing into you, it may give you sudden -strokes of ideas, so that by noticing it, you may find it fulfilled the -same day or soon; [i. e.] those things that were presented unto your -minds by the Spirit of God will come to pass; and thus by learning the -Spirit of God and understanding it, you may grow into the principle of -revelation, until you become perfect in Christ Jesus.<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Joseph Smith in a discourse to the Twelve, 27th June, -1839, History of the Church, Vol. III, p. 381.] -</p> -<p>He also teaches, in the same discourse, that there are two comforters: -one the Holy Ghost, whom he calls the First Comforter; the other, Jesus -Christ, whom he calls the Second Comforter, in explanation of St. John -xiv:12-23. (See also note e, Lesson XIV.) -</p> -<p>"There are two comforters spoken of. One is the Holy Ghost, the same -as given on the day of Pentecost, and that all Saints receive after -faith, repentance and baptism. Their First Comforter or Holy Ghost -has no other effect than pure intelligence. It is more powerful in -expanding the mind, enlightening the understanding, and storing the -intellect with present knowledge, of a man who is of the literal seed -of Abraham, than one that is a Gentile, though it may not have half as -much visible effect upon the body; for as the Holy Ghost falls upon one -of the literal seed of Abraham, it is calm and serene; and his whole -soul and body are only exercised by the pure spirit of intelligence; -while the effect of the Holy Ghost upon a Gentile, is to purge out the -old blood, and make him actually of the seed of Abraham. That man that -has none of the blood of Abraham [naturally] must have a new creation -by the Holy Ghost. In such a case, there may be more of a powerful -effect upon the body, and visible to the eye, than upon an Israelite, -while the Israelite at first might be far before the Gentile in pure -intelligence.<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: The Other Comforter: This subject, in part, was treated -in footnote e, in Lesson XIV. I quote what the Prophet said further -upon the subject in this foot note: "The Other Comforter spoken of is -a subject of great interest, and perhaps understood by few of this -generation. After a person has faith in Christ, repents of his sins, -and is baptized for the remission of his sins and receives the Holy -Ghost, by the laying on of hands, which is the first Comforter, then -let him continue to humble himself before God, hungering and thirsting -after righteousness, and living by every word of God, and the Lord -will soon say unto him, Son, thou shalt be exalted. When the Lord -has thoroughly proved him, and finds that the man is determined to -serve Him at all hazards, then the man will find his calling and his -election made sure, then it will be his privilege to receive the other -Comforter, which the Lord hath promised the Saints, as is recorded in -the testimony of St. John, in the 14th chapter, from the 12th to the -27th verses. * * * Now what is this other Comforter? It is no more -nor less than the Lord Jesus Christ himself; and this is the sum and -substance of the whole matter; that when any man obtains this last -Comforter, he will have the personage of Jesus Christ to attend him, or -appear unto him from time to time, and even he will manifest the Father -unto him, and they will take up their abode with him, and the visions -of the heavens will be opened unto him, and the Lord will teach him -face to face, and he may have a perfect knowledge of the mysteries of -the Kingdom of God; and this is the state and place the ancient Saints -arrived at when they had such glorious visions—Isaiah, Ezekiel, John -upon the Isle of Patmos, St. Paul in the three heavens, and all the -Saints who held communion with the general assembly, and the Church of -the First Born." (History of the Church, Vol. III, pp. 380-1).] -</p> -<p><b>3. Miscellaneous Gifts and Powers Imparted by the Holy Ghost:</b> -In addition to these special powers of the Holy Ghost, there are a -number of gifts and powers enumerated, as one may say, in mass in the -scriptures, and yet of highest importance. Paul says: -</p> -<p>"Now concerning spiritual gifts, brethren, I would not have you -ignorant. Ye know that ye were Gentiles carried away unto these dumb -idols, even as ye were led. Wherefore I give you to understand, that -no man speaking by the Spirit of God calleth Jesus accursed: and -that no man can say that Jesus is the Lord, but by the Holy Ghost. -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 divers 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. For as -the body is one, and hath many members and all the members of that one -body, being many, are one body; so also is Christ. For by one Spirit -are we all baptized into one body, whether we be Jews or Gentiles, -whether we be bond or free; and have been all made to drink into one -Spirit."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: I Cor. xii:1-13.] -</p> -<p><b>4. President Young on the Effect of the Holy Ghost Upon the Mind of -Man:</b> "The Holy Ghost takes of the Father, and of the Son, and shows -it to the disciples. It shows them things past, present, and to come. -It opens the vision of the mind, unlocks the treasures of wisdom, and -they begin to understand the things of God; their minds are exalted -on high; their conceptions of God and His creations are dignified, -and "Hallelujah to God and the Lamb in the highest," is the constant -language of their hearts. They comprehend themselves and the great -object of their existence. They also comprehend the designs of the -wicked one, and the designs of those who serve him; they comprehend the -designs of the Almighty in forming the earth; and mankind upon it, and -the ultimate purpose of all His creations. It leads them to drink at -the fountain of eternal wisdom, justice, and truth; they grow in grace, -and in the knowledge of the truth as it is in Jesus Christ, until they -see as they are seen and know as they are known."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Journal of Discourses, Vol. I, p. 241.] -</p> -<p><b>5. Personal Graces Imparted by the Holy Ghost:</b> In addition to -these several spiritual gifts enumerated by Paul, he also gives—in -his letter to the Galatians—in like mass, an enumeration of what I -think may be called "personal graces," as the "fruit of the Spirit," -having references to the Holy Ghost, since he is directing his remarks -to those who have accepted the Gospel of Christ.<sup>[A]</sup> The enumeration of -these "graces"—"fruit of the Spirit"—will gain something in beauty -and strength if placed, as the apostle himself places it, in contrast -with the "works of the flesh." -</p> -<p class="footnote">[Footnote A: See the Epistle to the Galatians, passim.] -</p> -<p>"For, brethren, ye have been called unto liberty; only use not liberty -for an occasion to the flesh, but by love serve one another. For all -the law is fulfilled in one word, even in this: Thou shalt love they -neighbor as thyself. But if ye bite and devour one another, take heed -that ye be not consumed one of another. This I say then, walk in the -Spirit, and ye shall not fulfill the lust of the flesh. For the flesh -lusteth against the Spirit, and the Spirit against the flesh: and these -are contrary the one to the other: so that ye cannot do the things that -ye would. But i. ye be led of the Spirit, ye are not under the law. -Now the works of the flesh are manifest, which are these: Adultery, -fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, -variance, emulations, wrath, strife, seditions, heresies, envyings, -murders, drunkenness, revellings and such like: of the which I tell you -before, as I have also told you in time past, that they which do such -things shall not inherit the Kingdom of God. -</p> -<p>"But 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. If we live in the Spirit, let us also walk in the -Spirit."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Gal. v:13-25.] -</p> - - -<h2>LESSON XVI. -</h2> -<p class="centered">(Scripture Reading Exercise.) -</p> -<p class="centered">THE PROMISE OF THE HOLY GHOST. -</p> -<table> -<tr><td><p class="intable"><b>ANALYSIS.</b></p></td><td><p class="intable"><b>REFERENCES.</b></p></td></tr> -<tr><td><p class="intable"><b>I. The Holy Ghost Promised by the Forerunner of the Christ.</b></p></td><td rowspan="4"><p class="indent1st">The works and Scriptures cited in the body of the lesson.</p></td></tr> -<tr><td><p class="intable"><b>II. Promised by Messiah.</b></p></td></tr> -<tr><td><p class="intable"><b>III. Promised by Apostolic Authority Universal.</b></p></td></tr> -<tr><td><p class="intable"><b>IV. The Insignia of the Holy Ghost—"The Sign of a Dove."</b></p></td></tr> -</table> -<p><em>SPECIAL TEXT: "Wait for the Promise of the Father, which, saith he, ye -have heard of me. For John truly baptized with water; but ye shall be -baptized with the Holy Ghost not many days hence."—Jesus (Acts 1:4-5.)</em> -</p> -<h3>DISCUSSION. -</h3> -<p><b>1. John the Baptist's Promise of the Holy Ghost:</b> When John the -Baptist came with his message of "Repent for the kingdom of heaven is -at hand"; he also said: -</p> -<p>"I indeed baptize you with water unto repentance: but he that cometh -after me is mightier than I, whose shoes I am not worthy to bear: he -shall baptize you with the Holy Ghost and with fire."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Matt. iii:11; also Mark i:7-9.] -</p> -<p>Afterwards John bore record that Jesus of Nazareth was he of whom he -spake. "I saw," said he, "the Spirit descending from heaven like a -dove, and it abode upon him (Jesus). And I knew him not: but he that -sent me to baptize with water, the same said unto me, Upon whom thou -shalt see the Spirit descending, and remaining on him, the same is he -which baptizeth with the Holy Ghost. And I saw, and bear record that -this is the Son of God."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: John i:32-34, in connection with verse 29-31.] -</p> -<p><b>2. The Premise of the Christ:</b> Jesus himself made frequent -allusion to this baptism of the Holy Ghost; and, as we have seen in -previous lessons, expounded 'the functions and powers of that Spirit. -Finally, after his death and resurrection, and just previous to his -departure from among his disciples in Judea, he said to them: -</p> -<p>"Wait for the promise of the Father, which * * * ye have heard of me. -For John, truly baptized with water; but ye shall be baptized with the -Holy Ghost not many days hence."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Acts i:4, 5.] -</p> -<p>The reference to the promise made through John the Baptist is obvious; -and the disciples who had anxiously looked for its accomplishment were -now informed that its fulfillment was not many days hence. -</p> -<p>The promise was fulfilled, for in about seven days<sup>[A]</sup> after the -Messiah's ascension, on the day of Pentecost, the disciples being -assembled with one accord, in one place, "Suddenly there came a sound -from heaven as of a rushing mighty wind, and it filled all the house -where they were sitting. And there appeared unto them cloven tongues -like as of fire, and it sat upon each of them. And they were filled -with the Holy Ghost, and began to speak with other tongues, as the -Spirit gave them utterance."<sup>[B]</sup> -</p> -<p class="footnote">[Footnote A: Pentecost came fifty days after the Passover, (reckoning -from the second day of the Passover—the 16th of the Month Nisan) -on which day the Lord Jesus was crucified. Allowing that he laid -three days in the tomb, and was with his disciples forty days after -his resurrection (Acts i:3), forty-three days of the fifty between -Passover and Pentecost was accounted for, leaving but seven between his -ascension and the day of Pentecost, when the promise of the baptism of -the Spirit was fulfilled.] -</p> -<p class="footnote">[Footnote B: Acts ii 2-4.] -</p> -<p>Peter, under the inspiration of the Holy Ghost, so abundantly given -to himself and companions on that day, preached a discourse which -convinced thousands that Jesus was both Lord and Christ, the Savior of -the world; and in answering the question of the multitude as to what -they should do, after telling them to repent, and to be baptized in the -name of Jesus Christ for the remission of their sins, he added: "And ye -shall receive the gift of the Holy Ghost. For the promise is unto you, -and to your children, and to all that are afar off, even as many as the -Lord our God shall call."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Acts ii:38,39.] -</p> -<p>I call attention to the universality of this promise. It was made to -those who were listening to the apostles; but not to them alone, it -extended to their children, to them also that were afar off—to those -who were a hundred years off, or five hundred, or five or ten thousand -years off; the promise was to them; and as if this was not sufficiently -universal, the apostle adds, "even to as many as the Lord our God shall -call"—call to what? to as many, of course, as are called to yield -obedience to the gospel—to all such the promise extends. -</p> -<p><b>4. Special Promise of the Holy Ghost in the New Dispensation of the -Gospel:</b> As the promise made by John was repeated and emphasized by -the Savior, so, likewise, has this general promise made by the Apostle -Peter been repeated and emphasized by the Lord, in restoring the gospel -to the earth in this dispensation in which we live. To the first elders -of the Church in our day, he said: -</p> -<p>As I said unto mine apostles, even so I say unto you, for ye are mine -apostles. * * * Therefore, * * * I say unto you again, that every soul -who believeth on your words, and is baptized by water for the remission -of sins, shall receive the Holy Ghost.<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Dov. and Cov. Sec. lxxxiv:65, 64.] -</p> -<p>So to those who have faith in the revelations which the Lord has given -through the Prophet Joseph Smith, the promise of the Holy Ghost is -repeated, and assurance is made doubly sure. -</p> -<p><b>5. Sign of the Holy Ghost:</b> The descent of the Holy Ghost upon -Jesus and its abiding with him, was to be John's sign that he it was -who would baptize with the Holy Ghost and with fire. He knew not who -that divine person was in Israel until this sign should be given to -him. Hence we have him saying, after the sign had designated Jesus as -the one who would baptize with the Holy Ghost—"I knew him not; but he -that sent me to baptize with water, the same said unto me, 'Upon whom -thou shalt see the Spirit descending and remaining on him, the same is -he which baptized with the Holy Ghost; and I saw and bear record that -this is the Son of God."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: St. John i:32, 34.] -</p> -<p>In the Holy Ghost thus designating Jesus of Nazareth, we are informed, -according to John's testimony, that he "saw the Spirit descending from -heaven like a dove, and it abode upon him";<sup>[A]</sup> and to this the other -evangelists agree, except that St. Luke emphasizes the account by -adding "in bodily form." "The Holy Ghost descended in a bodily shape -like a dove upon him."<sup>[B]</sup> The incident has been the occasion of much -and varied comment. Can it be that the Holy Ghost takes on varied -and really physical forms? And is that "spiritual personage," such -as we have represented the Holy Ghost to be in these Lessons, really -a permanent, personal spirit-personage, or is he an evanescent one? -Appearing now in this form, now in that? Now, perhaps, as "burning -bush"; now as a "dove"; now as "cloven tongues as of fire"; and now -"in form of a man?" It is more in keeping with the dignity of this -Divine Personage, as I conceive the revelations describing him, to -think of him as a spirit-personage, permanent as to his spirit, -individual form; which would lead us necessarily to the conclusion -that these other forms of "dove" and "cloven tongues as of fire," were -but manifestations of his presence only, not really he, himself; these -other forms were but insignia of him. -</p> -<p class="footnote">[Footnote A: St. John i:32.] -</p> -<p class="footnote">[Footnote B: St. Luke iii:22. The International Revision Commentary -on the New Testament, says of the passage: "This statement, in which -all four evangelists agree, is to be understood literally. A temporary -embodiment of the Holy Spirit occurred to inaugurate our Lord as the -Messiah." -</p> -<p class="footnote">"In bodily shape;" "that is," says the Commentary of -Jamieson-Fausset-Brown, on the passage in Matthew iii:16—"that is, -the blessed Spirit, assuming the corporeal form of a dove, descended -thus upon his sacred head." "And in this form because the emblem of -chastity, purity, meekness, gentleness, beauteousness," Dummelow's -Commentary says: "As he (the Christ) rises from the baptismal waters, -the Holy Ghost, the living bond of love and unity in the Godhead -descends. The appearance of the Holy Ghost in the form of a dove was a -symbolic vision, and, as spiritual things are spiritually discerned, -the vision was probably seen only by our Lord and the Baptist. The dove -is the type of the Spirit because of its innocence, gentleness and -affection. (Dummelow Commentary, p. 632).] -</p> -<p>To this conclusion one is helped by the teaching of the Prophet of -the New Dispensation. Joseph Smith, in a discourse at the Nauvoo -Temple, on the 29th day of January, 1843, said—and his remarks were -especially prepared as he was answering some doctrinal questions -about the mission of John, the Baptist, the greatness of it—"He was -entrusted with the important mission to baptize the Son of Man," said -the Prophet; "Whoever had the honor of doing that? Whoever had so great -a privilege and glory? Whoever led the Son of God into the waters of -baptism, and had the privilege of beholding the Holy Ghost descend in -the form of a dove, or rather in the sign of the 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 [conform?] itself to -the form of a dove, but in sign of the 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 above is an emblem or token of -truth and innocence."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: History of the Church, Vol. V, pp. 260, 261.] -</p> -<p>That exposition, as it excels all other attempts at exposition in -beauty and rationality, so does it make it possible to hold to -the thought of the Holy Ghost as a Spirit-Personage in form like -man—nay, rather, like his two associates of the holy Trinity as to -form—the most perfect in beauty and stately grandeur of all forms -living—although differing in substantive nature, as spirit matter -differs from spirit matter united with tabernacles of flesh and bone. -</p> - - -<h2>LESSON XVII. -</h2> -<p class="centered">(Scripture Reading Exercise.) -</p> -<p class="centered">WHO MAY RECEIVE THE HOLY GHOST. -</p> -<table> -<tr><td><p class="intable"><b>ANALYSIS.</b></p></td><td><p class="intable"><b>REFERENCES.</b></p></td></tr> -<tr><td><p class="intable"><b>I. Preparation for Union.</b></p></td><td rowspan="4"><p class="indent1st">Works and the Scriptures cited in the body of the lesson.</p></td></tr> -<tr><td><p class="intable"><b>II. Holy Temples for Indwelling Holy Spirit.</b></p></td></tr> -<tr><td><p class="intable"><b>III. The World and Holy Spirit Incompatible.</b></p></td></tr> -<tr><td><p class="intable"><b>IV. The Case of Cornelius.</b></p></td></tr> -</table> -<p><em>SPECIAL TEXT: "Know ye not that ye are the temple of God, and that the -Spirit of God dwelleth in yon? If any man defile the temple of God, him -shall God destroy; for the temple of God is holy, which temple ye are." -(Doc. and Cov. iii:16, 17.)</em> -</p> -<h3>DISCUSSION. -</h3> -<p><b>1. Preparation for Union With the Holy Ghost:</b> It will be -remembered that John the Baptist was sent to preach repentance and -baptism before the coming of him who was to baptize with the Holy -Ghost. It will also be observed, in the teachings of Peter on the -day of Pentecost, after his arguments and the power of the Spirit by -which he spake had aroused belief in the minds of the people, that he -required them to repent and to be baptized for the remission of their -sins before he gave them the promise of the Holy Ghost.<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Acts ii:38.] -</p> -<p>If we turn to the account given in the Acts of the Apostles of the -conversion of the people of Samaria, we shall find the same order -observed. Philip went down to that city, taught them the word, which -they believed, they repented of their sins, and were baptized; then -Peter and John came and conferred upon them the Holy Ghost.<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Acts viii.] -</p> -<p>Then, again, when Paul found a number of men in Ephesus, who claimed to -have been baptized unto John's baptism, yet had not so much as heard of -the Holy Ghost, Paul was careful to rebaptize them—since there seemed -to be some doubt as to the validity of their first baptism—before he -conferred upon them the Holy Ghost.<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Acts xix.] -</p> -<p>It appears from these circumstances that faith, repentance, and -baptism, precede the reception of, or the baptism of, the Holy Ghost, -and are, in fact, prerequisites to a reception of it. This order, in -respect of these principles and ordinances, is further sustained by -other passages of scripture. -</p> -<p>The Holy Ghost dwells not in unholy temples. Therefore man, as a -prospective temple of the Holy Ghost, must receive preparatory -cleansing before he can hope to become a temple of God, temple of the -Holy Ghost. -</p> -<p>In writing to the Corinthian Saints who had received the Holy Ghost, -Paul says: "What? know ye not that your body is the temple of the Holy -Ghost which is in you, which ye have of God."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: I. Cor. vi:19.] -</p> -<p>And again: "Know ye not that ye are the temple of God, and that the -Spirit of God dwelleth in you? If any man defile the temple of God, -him shall God destroy. For the temple of God is holy which temple ye -are."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: I. Cor. iii:16, 17.] -</p> -<p>From these passages this much is learned: That the man who receives -the Holy Ghost becomes a temple thereof, even the temple of God; and -since it is decreed that if a man defiles the temple of God him will -God destroy, it may be reasonably inferred that the Holy Ghost dwells -not in unholy temples; hence, through faith in God, sincere repentance -of all sins, and baptism for the remission of them, man cleanses the -prospective temple of the Holy Ghost, his body, that it may be a fit -place for the indwelling of the Divine Spirit. -</p> -<p><b>3. The World Cannot Receive the Holy Ghost:</b> Just previous to his -crucifixion, Jesus said to the apostles: "I will pray the Father, and -he shall give you another Comforter, that he may abide with you for -ever; even the Spirit of Truth, whom the world cannot receive because -it seeth him not, neither knoweth him."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: John xiv:16, 17.] -</p> -<p>It is evident from this that the world cannot receive the Holy Ghost. -And now, who are the world? I answer, those who have not yet put -on Christ; or, in other words, those who have not yet entered into -the Kingdom of God, through faith in God and Christ, repentance and -baptism. They are the world; and, according to the word of the Master, -they cannot receive the Holy Ghost. -</p> -<p>Again: When Peter and other apostles were brought before the senate of -the Jews, accused with intent to bring the blood of Messiah upon them, -Peter answered: "The God of our Fathers raised up Jesus, whom ye slew -and hanged on a tree. Him hath God exalted with his right hand to be a -Prince and a Savior for to give repentance to Israel and forgiveness of -sins. And we are his witnesses of these things; and so is also the Holy -Ghost, whom God hath given to them that obey him."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Acts v:30-32.] -</p> -<p>Not, mark you, to them who have not obeyed him. This is in harmony with -the statement that the world cannot receive the Holy Ghost, and also -with the other cases we cited above where the order in presenting the -gospel to the people was faith in God and Christ, repentance, baptism -for the remission of sins, and then the reception of the Holy Ghost. -</p> -<p><b>4. Distinction Between "Immanent Spirit" and the Holy Ghost:</b> -At this point we may note and justify the course followed in this -treatise in making a distinction between the "Spirit" or "Light," which -"lighteth every man that cometh into the world," and the Holy Ghost. -The first "Spirit," or "light," "lighteth every man that cometh into -the world." The Holy Ghost is given to those who obey God, that is, to -those who obey the Gospel. The world cannot receive the Holy Ghost; -but the "Light which lighteth every man that cometh into the world" -seems not so restricted in its contact with men and things; since -besides being the "light which lighteth every man that cometh into the -world," this "light of Christ,"<sup>[A]</sup> is also a universal, vital spirit, -that "proceedeth forth from the presence of God to fill the immensity -of space. The light which is in all things; which giveth life to all -things; which is the law by which all things are governed: even the -power of God."<sup>[B]</sup> Which spirit or "light is in the sun, and the light -of the sun, and the power thereof by which it was made; as also he -is in the moon, and is the light of the moon and the power thereof -by which it was made";<sup>[C]</sup> and so with reference to earth and stars. -But from what we learn in the Word of God, as already set forth in -this treatise, the Holy Ghost is a special spirit-witness for God the -Father, and of God the Son, to those who are especially prepared to -receive him by faith in, and obedience to, the gospel of Jesus Christ; -who have repented of their sins and received baptism in water for the -remission of them, thus giving evidence of faith in God and acceptance -of the Atonement of the Christ by receiving the symbols thereof.<sup>[D]</sup> To -those thus especially prepared, and to such only, is witness and union -with the Holy Ghost possible; while no such especial preparation for -contact with and even enjoyment of the all-immanent Spirit is anywhere -insisted upon; although, as we have seen in a previous lesson,<sup>[E]</sup> those -who are most in harmony with righteousness, who hunger and thirst -after it, and who seek to draw near to God, will undoubtedly, by the -great law of spiritual affinity, enjoy closer union with the Spirit of -God—the Immanent Spirit—than those who have no such longings for the -pure and the good. -</p> -<p class="footnote">[Footnote A: See Lesson II.] -</p> -<p class="footnote">[Footnote B: Doc. & Cov. lxxxviii:12, 13.] -</p> -<p class="footnote">[Footnote C: Ibid, verses 7-10.] -</p> -<p class="footnote">[Footnote D: See Seventy's Year Book IV, Lesson XXI.] -</p> -<p class="footnote">[Footnote E: See Lesson IV this treatise, topic 3 Immanence and -Manifestation.] -</p> -<p><b>5. Inter-Changeability of Words:</b> It would be well to remember -also in this connection, and it may prevent some confusion in the -minds of those who read the scriptures, that by metonymy the words -"Spirit," "Holy Spirit," "Spirit of God," "Spirit of Christ," and even -"God"-are sometimes used when the "Holy Ghost" is meant. In other -words, these terms above given are used inter-changeably. And sometimes -the influence of the Spirit or his powers or even his operations are -spoken of as the Holy Ghost himself, and hence confusion in thought, -and perhaps also in what is written in some of our books. This merely -by way of parenthesis. -</p> -<p><b>6. The Case of Cornelius:</b> There is an exception, however, to -this order of things in the New Testament: the case of Cornelius, -the devout Gentile,<sup>[A]</sup> and for this exception there was a special -reason. It seems that the apostles applied the narrow and contracted -views of the Jews to the Gospel. They thought it was to be confined -to the house of Israel—to those of the circumcision. They appeared -slow to understand that in Jesus Christ all the nations and peoples -of the earth were to be blessed, the Gentiles as well as the Jews. -Consequently, when the time had come to send the Gospel to the -Gentiles, the Lord opened the way by sending an angel to Cornelius -to tell him that his prayers and alms had come up for a memorial -before the Lord, and to direct him to send men to Joppa for Peter, who -would tell him what he ought to do.<sup>[B]</sup> He at once obeyed the heavenly -injunction. -</p> -<p class="footnote">[Footnote A: Some also note the case of Paul as an exception to the -rule, but I think this an error. It is true Ananias, on entering the -house where Paul was, put his hands on him and said: "The Lord, even -Jesus that appeared unto thee in the way as thou earnest, hath sent -me, that thou mightest receive thy sight, and be filled with the Holy -Ghost. And immediately," the historian tells us, "there fell from his -eyes as it had been scales; and he received sight forthwith, and arose -and was baptized." (Acts ix:17, 18.) But in all this I see nothing to -warrant the assumption that he received the Holy Ghost prior to his -baptism.] -</p> -<p class="footnote">[Footnote B: Acts x:1-8.] -</p> -<p>Meantime the Lord prepared Peter to go to the Gentiles. In vision he -beheld a great net lowered down from heaven, filled with all manner -of beasts, and a voice cried unto him, "Rise, Peter, kill, and eat." -But Peter said, "Not so, Lord; for I have never eaten anything that -is common or unclean," "What God hath cleansed, that call thou not -common," said the voice.<sup>[A]</sup> This was done thrice, and before he had -wholly concluded what the vision could mean, the messengers from -Cornelius were at the gate—and the Spirit told him to go with them, -for the Lord had sent them. -</p> -<p class="footnote">[Footnote A: Acts x:9-17.] -</p> -<p>That Peter understood the import of this vision to be that the Gospel -was for all mankind, for all races and nations, is evident from the -fact that when on the following day he went with the messengers to the -house of Cornelius, he said to him: -</p> -<p>"Ye know how that it is an unlawful thing for a man that is a Jew to -keep company, or come unto one of another nation; but God hath showed -me that I should not call any man common or unclean. Therefore come I -unto you without gainsaying, as soon as I was sent for."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Acts x:28.] -</p> -<p>Cornelius related to him his vision and expressed himself as ready to -receive the commandments of God. Then Peter preached to him Christ and -him crucified, and that whosoever believed on him should have remission -of sins. And "while Peter yet spake these words, the Holy Ghost fell -on all them which heard the word. And they of the circumcision which -believed were astonished, as many as came with Peter, because that on -the Gentiles also was poured out the gift of the Holy Ghost. For they -heard them speak with tongues, and magnify God. The answer Peter gave -was, "Can any man forbid water, that these should not be baptized, -which have received the Holy Ghost as well as we? And he commanded them -to be baptized in the name of the Lord."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Acts x:44-48.] -</p> -<p>Afterwards, when they of the circumcision complained of Peter for going -to them who were uncircumcised, he related the whole matter to them, -and testified that as he began to speak to Cornelius and his kindred, -"the Holy Ghost fell on them, as on us at the beginning. * * * Forasmuch -then as God gave them the like gift as he did unto us, who believed on -the Lord Jesus Christ; what was I, that I could withstand God?"<sup>[A]</sup> When -they heard this they held their peace, and the saying went abroad that -God had also to the Gentiles granted repentance unto life. -</p> -<p class="footnote">[Footnote A: Acts xi:15-17.] -</p> -<p>The object for deviating from the order in which the principles and -ordinances of the Gospel follow each other is obvious—it was that the -Jews might have a witness from God that the Gospel was for the Gentiles -as well as for their own nation. But according to the scriptures, and, -I may say, according to the nature and relationship of these several -principles and ordinances of the Gospel to each other, the reception of -the Holy Ghost comes after faith, repentance, and baptism. -</p> -<p>The Prophet Joseph, in a discourse delivered at Nauvoo, 20th of March, -1842, refers to this case of Cornelius, and offers the suggestion that -there is "a difference between the Holy Ghost and the gift of the Holy -Ghost." That is to say, judging from the whole tenor of the passage -to be quoted—a difference between the special manifestation of the -Holy Ghost in the case of Cornelius for a particular purpose, and the -permanent possession of the Holy Ghost as a gift from God coupled with -a right to the manifestations of his powers following after observance -of those laws and ordinances which make the necessary preparation for -the constant fellowship of the Holy Ghost with man. Resuming now the -quotation: -</p> -<p>"There is a difference between the Holy Ghost and the gift of the Holy -Ghost. Cornelius received the Holy Ghost before he was baptized, which -was the convincing power of God unto him of the truth of the Gospel, -but he could not receive the gift of the Holy Ghost until after he was -baptized. Had he not taken this sign or ordinance upon him, the Holy -Ghost which convinced him of the truth of God, would have left him. -Until he obeyed these ordinances and received the gift of the Holy -Ghost, by the laying on of hands, according to the order of God, he -could not have healed the sick or commanded an evil spirit to come out -of a man, and it obey him; for the spirits might say unto him, as they -did to the sons of Sceva: "Paul we know, and Jesus we know, but who are -ye?"<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: History of the Church, Vol. IV, p. 555.] -</p> - - -<h2>LESSON XVIII. -</h2> -<p class="centered">(Scripture Reading Exercise.) -</p> -<p class="centered">SPIRIT BAPTISM. -</p> -<table> -<tr><td><p class="intable"><b>ANALYSIS.</b></p></td><td><p class="intable"><b>REFERENCES.</b></p></td></tr> -<tr><td><p class="intable"><b>I. Birth into the Kingdom: Water and Spirit Baptism.</b></p></td><td rowspan="3"><p class="indent1st">The works and Scripture passages cited in the body of the lesson.</p></td></tr> -<tr><td><p class="intable"><b>II. The Testimony of Enoch.</b></p></td></tr> -<tr><td><p class="intable"><b>III. Purification by Spirit Baptism.</b></p></td></tr> -</table> - -<p><em>SPECIAL TEXT: "Except a man be born again he cannot see the kingdom of -heaven. * * * Except a man be born of the water and of the Spirit he -cannot enter the kingdom of God." (St. John iii:3,5.)</em> -</p> -<h3>DISCUSSION. -</h3> -<p><b>1. The Birth of Water and of the Spirit:</b> "There, cometh one -mightier than I after me," said John the Baptist. "I have baptized you -with water," he continued, "but he shall baptize you with the Holy -Ghost."<sup>[A]</sup> Jesus said to Nicodemus: "Verily, verily, I say unto thee, -except a man be born again he cannot see the Kingdom of God." At this -the Pharisees marveled, and enquired, "How can a man be born again when -he is old? Can he enter the second time into his mother's womb, and -be born?" Then answered Jesus in way of explanation—"Except a man be -born of the water and of the Spirit, he cannot enter into the Kingdom -of God."<sup>[B]</sup> This in plain allusion—it is universally conceded—to -the baptism of water and of the Spirit essential to entrance into the -Kingdom of God—into the Church of Christ. -</p> -<p class="footnote">[Footnote A: St. Mark i:7, 8.] -</p> -<p class="footnote">[Footnote B: St. John iii:3-5.] -</p> -<p><b>2. The Testimony of Enoch to the Necessity of Water and Spirit -Baptism:</b> In the Pearl of Great Price occurs a very remarkable -testimony of the necessity of water and spirit baptism; and indeed, of -the whole Gospel plan of man's redemption, including an exposition of -the Atonement and the relationship of the symbols of water and spirit -baptism to the natural birth into the world. I quote it in extenso—the -testimony is that of the Prophet Enoch, the seventh from Adam: -</p> -<p>"And he said unto them [i. e., the people to whom he was preaching], -Because that Adam fell, we are; and by his fall came death; and we are -made partakers of misery and woe. -</p> -<p>"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. -</p> -<p>"But God hath made known unto our fathers that all men must repent. -</p> -<p>"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. -</p> -<p>"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. -</p> -<p>"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. -</p> -<p>"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 children, for they are whole from the -foundation of the world. -</p> -<p>"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. -</p> -<p>"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. -</p> -<p>"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. -</p> -<p>"Therefore I give unto you a commandment, to teach these things freely -unto your children saying: -</p> -<p>"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 the 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; -</p> -<p>"For by the water ye keep the commandment; by the Spirit ye are -justified, and by the blood ye are sanctified; -</p> -<p>"Therefore it is given to abide in you; the record of heaven; the -Comforter; the peaceable things of immortal glory; the truth of all -things; that which quickeneth all things, which maketh alive all -things; that which knoweth all things, and hath all power, according to -wisdom, mercy, truth, justice, and judgment. -</p> -<p>"And now, behold, I say unto you: This is the plan of salvation unto -all men, through the blood of mine Only Begotten, who shall come in the -meridian of time. -</p> -<p>"And behold, all things have their likeness, and all things are created -and made to bear record of me, both things which are temporal, and -things which are spiritual; things which are in the heavens above, and -things which are on the earth, and things which are in the earth, and -things which are under the earth, both above and beneath: all things -bear record of me. -</p> -<p>"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. -</p> -<p>"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. -</p> -<p>"And he heard a voice out of the 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. -</p> -<p>"And thou art after the order of him who was without beginning of days -or end of years, from all eternity to all eternity. -</p> -<p>"Behold, thou art one in me, a son of God; and thus may all become my -sons. Amen."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Book of Moses (Pearl of Great Price), ch. vi:48-68.] -</p> -<p><b>3. One Faith and One Baptism—But Two Ordinances:</b> The foregoing -scriptures at once establish the absolute necessity for both water and -Spirit baptism—being really but two phases of one fact—one baptism, -but both phases essential to the one fact, the one baptism.<sup>[A]</sup> Without -this baptism of water and of Spirit, it is evident, first, one cannot -enter into the kingdom of heaven; and of course, outside of the kingdom -of heaven there can be no salvation, nor perfect happiness; second, its -necessity appears from the very nature of things. -</p> -<p class="footnote">[Footnote A: Eph. iv:4-6. "One Lord, one faith, one baptism." "I -further believe in the gift of the Holy Ghost by the laying on of -hands. . . . . You might as well baptize a bag of sand as a man, if not -done in view of the remission of sins and getting of the Holy Ghost. -Baptism by water is but half a baptism, and is good for nothing without -the other half—that is, the baptism of the Holy Ghost." (Joseph -Smith's Discourse at Nauvoo, July 9th, 1843, History of the Church, -Vol. V, p. 499.)] -</p> -<p>Through water baptism is obtained a remission of past sins; but even -after the sins of the past are forgiven, the one so pardoned will -doubtless feel the force of sinful habits bearing heavily upon him. -He who has been guilty of habitual untruthfulness, will at times find -himself inclined, perhaps, to yield to that habit. He who has stolen -may be sorely tempted, when opportunity arises, to steal again. While -he who has indulged in licentious practices may again find himself -disposed to give way to the seductive influence of the siren. So with -drunkenness, malice, envy, covetousness, hatred, anger, and in short, -all the evil dispositions that flesh is heir to. -</p> -<p>There is an absolute necessity for some additional sanctifying grace -that will strengthen poor human nature, not only to enable it to resist -temptation, but also to root out from the heart concupiscence—the -blind tendency or inclination to evil. The heart must be purified, -every passion, every propensity made submissive to the will, and the -will of man brought into subjection to the will of God. -</p> -<p><b>4. Insufficiency of Man's Strength—Need of God's Grace:</b> Man's -natural powers are unequal to this task; so, I believe, all will -testify who have made the experiment. Mankind stand in some need -of a strength superior to any strength they possess of themselves -to accomplish this work of rendering pure our fallen nature. Such -strength, such power, such a sanctifying grace is conferred on man in -being born of the Spirit—in receiving the Holy Ghost. Such, among -other things, is its office, its work. -</p> -<p>I do not draw such a conclusion directly from any one passage of -scripture, but from the whole tenor of the teachings of the servants of -God, in both ancient and modern times. -</p> -<p>We have seen that it is this spirit which reproves the world of sin, of -righteousness, and judgment,<sup>[A]</sup> that guides into all truth, takes of -the things of the Father and reveals them unto the children of men, -and testifies that Jesus is the Christ. These things increase knowledge -and faith; and as the foundations of knowledge and faith are broadened -and deepened so are the powers to work righteousness increased. -</p> -<p class="footnote">[Footnote A: John xvi:8-11.] -</p> -<p>We have seen also that the fruits of the Spirit are goodness, -righteousness, truth, love, joy, peace, and gentleness;<sup>[A]</sup> and as -these things are increased in the soul, viciousness and impurity are -rooted out, until the whole man is changed and in very deed becomes a -new creature in Christ Jesus—is numbered among the pure in heart, and -"blessed are the pure in heart, for they shall see and dwell with God." -</p> -<p class="footnote">[Footnote A: Gal. v:22.] -</p> - - -<h2>LESSON XIX. -</h2> -<p class="centered">(Scripture Reading Exercises continued.) -</p> -<p class="centered">SPIRIT BAPTISM (Continued.) -</p> -<table> -<tr><td><p class="intable"><b>ANALYSIS.</b></p></td><td><p class="intable"><b>REFERENCES.</b></p></td></tr> -<tr><td><p class="intable"><b>IV. Manner of Spirit Baptism:</b> -<p class="indent1st">(a) In the Apostolic Church; -<p class="indent1st">(b) In the Church of Post Apostolic days; -</p></td><td rowspan="3"><p class="indent1st">The works and Scripture cited in the body of the lesson.</p></td></tr> -<tr><td><p class="intable"><b>V. Spirit Baptism in the New Dispensation.</b></p></td></tr> -<tr><td><p class="intable"><b>VI. Philosophy in the Manner of Spirit Baptism.</b></p></td></tr> -</table> - -<p><em>SPECIAL TEXT: "Now when the apostles which were at Jerusalem heard -that Samaria had received the word of God, they sent unto them Peter -and John: who, when they were come dozen, prayed for them, that they -might receive the Holy Ghost: (for as yet he was fallen upon none of -them: only they were baptized in the name of the Lord Jesus.) Then laid -they their hands on them, and they received the Holy Ghost." (Acts -viii:14-17.)</em> -</p> -<h3>DISCUSSION. -</h3> -<p><b>1. The Manner of Spirit Baptism:</b> The manner in which the saints -under the teachings of the apostles received the baptism of the Holy -Ghost was through the laying on of hands. In proof of this I call -attention once more to the labors of Philip in the city of Samaria. -</p> -<p>It is already known how he taught them the gospel, how they believed it -and were baptized; then we are informed that "when the apostles which -were at Jerusalem heard that Samaria had received the word of God, they -sent unto them Peter and John: who, when they were come down, prayed -for them that they might receive the Holy Ghost (for as yet he was -fallen on none of them: only they were baptized in the name of the Lord -Jesus). Then laid they their hands on them, and they received the Holy -Ghost."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Acts viii:14-17.] -</p> -<p>Previous to the labors of Philip among the Samaritans one Simon Magus, -a magician, had given it out that he himself was some great one, and -his influence among the people was considerable. But he, too, became -converted to the teachings of Philip, and was astonished at the power -which attended his administrations, for the sick were healed, the -lame were cured, and unclean spirits were cast out of those who were -possessed of them. Afterwards, when the apostles Peter and John, came -and conferred the Holy Ghost upon those whom Philip had baptized, Simon -was present: -</p> -<p>"And when Simon saw that through laying on of the apostles' hands the -Holy Ghost was given, he offered them money, saying, Give me also this -power, that on whomsoever I lay hands, he may receive the Holy Ghost. -But Peter said unto him, Thy money perish with thee, because thou hast -thought that the gift of God may be purchased with money."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Acts viii:18-20.] -</p> -<p>Paul, it will be remembered, found a number of men at Ephesus who -claimed to have been baptized unto John's baptism, but when Paul -questioned them as to the Holy Ghost, they had not heard even that -there was such a Spirit. So doubting the validity of their baptism -he rebaptized them; after which, "when Paul had laid his hands upon -them, the Holy Ghost came on them; and they spake with tongues, and -prophesied."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Acts xix:1-6.] -</p> -<p>The same apostle, also, in writing to Timothy, exhorts him to stir up -the gift of God which was in him, and which he had received by putting -on of his (Paul's) hands, alluding, no doubt, to the time that Paul -bestowed the Holy Ghost upon him by the laying on of hands.<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: II Tim. i:6.] -</p> -<p>That this practice of laying on hands for the bestowal or baptism of -the Holy Ghost continued in the primitive Christian Church for a long -time—at least for three centuries—is evident from the following -testimony: -</p> -<p><b>6. Testimony of the Early Church to the Manner of Spirit -Baptism:</b> Of the rites and ceremonies of the third century Mosheim -says: -</p> -<p>"The effect of baptism was supposed to be the remission of sins: And it -was believed that the bishop, by the imposition of hands and by prayer -conferred those gifts of the Holy Spirit which were necessary for -living a holy life." -</p> -<p class="footnote">[Footnote A: Mosheim's Church History (Murdock), Vol. I, p. 189.] -</p> -<p>In a note on the foregoing question, Murdock, the most accurate -translator of Dr. Mosheim's great work on church history, says: -</p> -<p>This may be placed beyond all controversy by many passages from -the fathers of this century. And as it will conduce much to an -understanding of the theology of the ancients, which differed in many -respects from ours, I will adduce a single passage from Cyprian. It -is in his epistle. No. 73, p. 131: "It is manifest where and by whom -the remission of sin conferred in baptism is administered. They who -are presented to the rulers of the church, obtain by our prayers and -imposition of hands the Holy Ghost."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Mosheim's Church History, Vol. I, p. 189.] -</p> -<p>In another passage Cyprian writes: -</p> -<p>"Our practice is that those who have been baptized into the Church -should be presented, that by prayer and imposition of hands they may -receive the Holy Ghost." -</p> -<p>While Augustine, in the fourth century, says: -</p> -<p>"We still do what the apostles did when they laid their hands on the -Samaritans and caled down the Holy Ghost upon them."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Laying on hands was employed in the Church for other -purposes than imparting the Holy Ghost. It was the manner of -administering to the sick, (Mark xvi:18; Acts xxviii:8); and also of -conferring authority or priesthood on men. (See Acts vi:5, 6; viii: -17; xiii:3); but as we here are only dealing with the ordinance as -it relates to a means of imparting the Holy Ghost, I do not stop to -discuss the other purposes for which it was employed.] -</p> -<p>In subsequent centuries, however, this part of the gospel was lost, -or neglected by some of the sects of Christendom, and when announced -among them today, it is not unfrequently regarded as a new doctrine.<sup>[A]</sup> -Yet it is not. We have seen that it was a doctrine practiced by the -apostles and their immediate successors. Indeed, it is named directly -as one of the principles of the doctrine of Christ by Paul. The -following is the passage: -</p> -<p class="footnote">[Footnote A: It is a mistake to suppose all Christendom to have -neglected the practice of this ordinance. The Catholics teach that -"Confirmation (by the laying on of hands) is a sacrament instituted by -our Lord, by which the faithful, who have already been made children -of God by baptism, receive the Holy Ghost by prayer, unction (or -anointing with holy oil called chrism), and the laying on of the -hands of a bishop, the successor of the apostles. It is thus they are -enriched with gifts, graces and virtues, especially with the virtue -of fortitude, and made perfect Christians and valiant soldiers of -Jesus Christ to stand through life the whole warfare of the world, the -flesh and the devil. The first recorded instance of confirmation being -administered to the faithful is in the eighth chapter of the Acts of -the Apostles, where St. Peter and St. John confirmed the Samaritans who -had been already baptized by St. Philip. 'They prayed for them that -they might receive the Holy Ghost. . . . Then laid they their hands on -them and they received the Holy Ghost.'" (Catholic Belief, Bruno, pp. -97, 98). The Church of England, and, of course, the Episcopal churches -in the colonies and the United States, teach practically the same -thing.] -</p> -<p>"Therefore not leaving the principles of the doctrine of Christ, let us -go on unto perfection; not laying again the foundation of repentance -from dead works, and of faith toward God, of the doctrine of baptisms, -and of laying on of hands, and of resurrection of the dead and of -eternal judgment."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Heb. vi:1, 2.] -</p> -<p>And here it may be well to call attention to the fact, that it is -written that "Whosoever transgresseth, and abideth not in the doctrine -of Christ, hath not God."<sup>[A]</sup> And since a large part of the religious -world has lost sight of this important doctrine of the laying on of -hands for imparting the Holy Ghost, it is one evidence, among many -others, that they have not God; for the absence of this part of the -gospel proves that they have not continued in the doctrine of Christ. -</p> -<p class="footnote">[Footnote A: II John 9.] -</p> -<p><b>7. The Manner of Spirit Baptism in the New Dispensation:</b> In -restoring the gospel to earth in the present dispensation, it seems, -from the frequency with which it is mentioned, that particular -prominence is given to this doctrine and ordinance through which the -Holy Ghost is imparted. Out of the many passages in the Doctrine and -Covenants relating to the subject I select the following: -</p> -<p>In April, 1830, the same month and year in which the Church of Christ -in this dispensation was organized, the Lord in explaining the office -and calling of an apostle, said: -</p> -<p>"An apostle is an elder, and it is his calling to baptize. * * * And -to confirm those who are baptized into the Church, by the laying on -of hands for the baptism of fire and the Holy Ghost, according to the -scriptures."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Doc. and Cov., Sec. xx:38, 41.] -</p> -<p>In a revelation to James Covill, given in January, 1831, calling him to -obedience to the gospel and appointing him to be God's servant, even a -minister for Jesus Christ, the Lord said: -</p> -<p>"And this is my gospel: repentance and baptism by water, and then -cometh the baptism of fire and the Holy Ghost, even the Comforter, -which showeth all things, and teacheth the peaceable things of the -kingdom." -</p> -<p>After calling him to be his servant, the Lord said: -</p> -<p>"And again, it shall come to pass, that on as many as ye shall baptize -with water, ye shall lay your hands, and they shall receive the gift of -the Holy Ghost."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Doc. and Cov., Sec. xxxix:6, 23.] -</p> -<p>Then in a revelation given to Sidney Rigdon, Parley P. Pratt and Lemon -Copley, through Joseph the Prophet, on the occasion of these men being -sent with the Gospel to the Shakers, the Lord said: -</p> -<p>"Go among this people and say unto them, like unto mine apostle of -old, whose name was Peter; believe on the name of the Lord Jesus. * * -* repent and be baptized in the name of Jesus Christ, according to the -holy commandment, for the remission of sins; and whoso doeth this shall -receive the gift of the Holy Ghost, by the laying on of the hands of -the elders of this Church."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Doc. and Cov., Sec. xlix:11-14.] -</p> -<p>As this last is a general law, I do not consider it necessary to cite -further passages, though the revelations of the Lord contained in the -Doctrine and Covenants are replete with them. Sufficient has been said -to show that the doctrine has been made prominent in this dispensation. -</p> -<p><b>8. The Philosophy of Spirit Baptism by Laying on of Hands:</b> To -my mind this ordinance is the most philosophical of any in the gospel. -On one occasion as Jesus passed through a throng of people, a woman -who had been troubled with an issue of blood for twelve years, and had -spent all her living upon physicians, but received no benefit from -them, came up behind him, saying in her heart, if I can but touch the -hem of his garment I shall be healed. And it was so, even according to -her faith; for pressing through the crowd she laid hold of his garment -and was immediately made whole. "And Jesus said, who touched me?" -When all denied, Peter and they that were with him said, "Master, the -multitude throng thee and press thee, and sayest thou, Who touched me?" -And Jesus said, "Somebody hath touched me; for I perceive that virtue -is gone out of me."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Luke viii:43, 46.] -</p> -<p>Now, what had happened? And why the expression—"Somebody hath touched -me; for I perceive that virtue is gone out of me?" My answer would be -that the person of Jesus, aye, and also the very garments he wore, -were so charged with that divine influence—the holy Spirit, that when -the woman with the issue of blood touched him, so much of that Spirit -left him to heal her that it was perceptible to him, and he exclaimed, -"Virtue is gone out of me." -</p> -<p>So, when a servant of God, who has the companionship of the Holy Ghost, -is filled with that Spirit, and possesses authority to act in the name -of Jesus Christ, lays his hands upon one who has prepared himself -through faith, repentance, and baptism, the Holy Spirit is conferred by -the one who administers to him upon whom he lays his hands, and he is -baptized of it. These are the laws by which the Holy Ghost is received; -these are the conditions that must exist, in order that man may walk -within the circle of his influence, and in the full and free enjoyment -of his companionship. The transmission of the influence of the Holy -Ghost from one person to another by an observance of the principles -and ordinances of the Gospel we have now considered, is as natural and -philosophical in the spiritual things of the universe, as it is for -electricity or steam to perform the wonders which these forces are now -made to enact in the commercial and mechanical worlds, when the laws -upon which the manipulation of them depend are complied with; but which -they will not perform unless the conditions by which their power is -made available are complied with. -</p> -<p>As stated by Elder Parley P. Pratt—whose language, however I slightly -modify—to impart a portion of the influence of the Holy Spirit by -the touch or by the laying on of hands; or to impart a portion of the -element of life from one animal body to another by an authorized agent -who acts in the name of God, and who is filled therewith, is as much -in accordance with the laws of nature as for water to seek its own -level; air its equilibrium; or heat and electricity their own mediums -of conveyance. . . . An agent possessed of this heavenly influence -cannot impart of the same to another, unless that other is qualified, -washed, cleansed from all his impurities of heart, affections, habits -or practices by the blood of the atonement, which is generally applied -in connection with the baptism of remission. A man who continues in his -sins, and who has no living faith in the Son of God, cannot receive -the gift of the Holy Spirit through the ministration of any agent, -however holy he may be. The impure spirit of such a one will repulse -the pure influence, upon the natural laws of sympathetic affinity, or -of attraction and repulsion.<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Key to Theology, pp. 96, 97, 98.] -</p> -<p>In other words, the Spirit of God will not dwell in unholy temples, -hence sincere repentance and baptism for the remission of sins go -before the baptism of the Spirit, that men may be cleansed from their -sins, justified before God, and their bodies, by these means, made fit -dwelling places for the Holy Ghost—the living temples of God. -</p> - - -<h2>CHAPTER XX. -</h2> -<p class="centered">(Scripture Reading Exercise.) -</p> -<p class="centered">"LIFE FROM LIFE"—SPIRITUAL LIFE FROM SPIRIT. -</p> -<table> -<tr><td><p class="intable"><b>ANALYSIS</b></p></td><td><p class="intable"><b>REFERENCES</b></p></td></tr> -<tr><td><p class="intable"><b>I. The Gospel Regarded as the Power of God.</b></p></td><td rowspan="5"><p class="indent1st">Natural Law in the Spiritual World, Henry Drummond; and the Scripture passages cited in the body of the lesson.</p></td></tr> -<tr><td><p class="intable"><b>II. Spiritual Life from Spiritual Life--"Ye Must Be Born Again."</b></p></td></tr> -<tr><td><p class="intable"><b>III. Parallel between the Organic and Inorganic Worlds.</b></p></td></tr> -<tr><td><p class="intable"><b>IV. Parallel between the Spiritual and Natural Worlds.</b></p></td></tr> -<tr><td><p class="intable"><b>V. The Difference Between the Spiritual and the Natural Man.</b></p></td></tr> -</table> - -<p><em>SPECIAL TEXT: "But the natural man receiveth not the things of the -Spirit of God: for they are foolishness unto him: neither can he know -them, because they are spiritually discerned." (I Cor. ii:14.)</em> -</p> -<h3>DISCUSSION. -</h3> -<p><b>1. The Gospel the Power of God Unto Salvation:</b> We have now -reached the place in the development of our theme where it takes on -a strong personal interest. The gospel is the "power of God unto -salvation."<sup>[A]</sup> It is so for us—for all men. "Ye must be born again; -* * * except a man be born of water and of the Spirit he cannot enter -into the Kingdom of God."<sup>[B]</sup> Is this new birth possible to all? We -must needs think so if the Gospel is available to all; and that is -a fact so patent to both justice and revelation that it requires no -discussion. "God so loved the world that he gave his only begotten son -that whosoever believeth on him should not perish but have everlasting -life." This alone sufficiently proclaims the universal right of men -to the hopes and to the saving powers of the Gospel. "Ye must be born -again!" "Born of the water and of the Spirit." Then with that new birth -will there come new life? And what will that life be? "That which is -born of the flesh, is flesh; and that which is born of the Spirit, -is Spirit,"<sup>[C]</sup> said the Christ. Spirit birth then is the aim of the -Christian baptism—baptism of water and of the Spirit being the two -parts of the one thing, the first being preparatory for and leading up -to the second, its complement. And with this there draws tremendous -consequences. -</p> -<p class="footnote">[Footnote A: Rom. i:16.] -</p> -<p class="footnote">[Footnote B: St. John iii:5.] -</p> -<p class="footnote">[Footnote C: St. John iii:6.] -</p> -<p><b>2. Spiritual Biogenesis: Spirit Life from Spirit Life:</b> Henry -Drummond in his "Natural Law in the Spiritual World" has a chapter -entitled "Biogenesis"—meaning thereby that life comes from life, -and he holds that life can come in no other way than from life, and -contravenes the theory that life comes of spontaneous generation. "So -far as science can settle anything," he observes, "this question is -settled. The attempt to get the living out of the dead has failed. -Spontaneous generation has had to be given up. And it is now recognized -on every hand that Life can only come from the touch of Life. Huxley -categorically announces that the doctrines of Biogenesis, or life -only from life, is "victorious along the whole line at the present -day."<sup>[A]</sup> And even whilst confessing that he wishes the evidence were -the other way, Tyndall is compelled to say, "I affirm that no shred of -trustworthy experimental testimony exists to prove that life i our day -has ever appeared independently of antecedent life."<sup>[B]</sup> -</p> -<p class="footnote">[Footnote A: "Critiques and Addresses." T. H. Huxley, F. R. S., p. 239.] -</p> -<p class="footnote">[Footnote B: Nineteenth Century Review, 1878, p. 507.] -</p> -<p>Our author parallels this fact of "life from life" in the spiritual -world, and holds it to be as rigidly true in the one world as in the -other. "The Spiritual Life," he holds to be "the gift of the Living -Spirit." -</p> -<p>The theory opposed to this is "that a man may become gradually better -and better until in the course of the process he reaches that quality -of religious nature known as 'Spiritual Life.' This Life is not -something added as extra to the natural man; it is the normal and -appropriate development of the natural man." This theory parallels the -theory of spontaneous generation in natural life. To this Drummond -opposes "Biogenesis"—the law of life from life in the spiritual -world. "The spiritual man is no mere development of the natural man. -He is a New Creation born from above. As well expect a hay infusion to -become gradually more and more living until in course of the process -it reached vitality, as expect a man by becoming better and better to -attain the Eternal Life." -</p> -<p>Our author then draws a strong parallel between the natural and -spiritual kingdoms on this subject of biogenesis—"life from life." -</p> -<p><b>3. The Law of Biogenesis in the Natural World:</b> "Let us first -place vividly in our imagination the picture of the two great kingdoms -of nature, the inorganic and organic, as these now stand in the light -of the Law of Biogenesis. What essentially is involved in saying -that there is no Spontaneous Generation of Life? It is meant that -the passage from the mineral world to the plant or animal world is -hermetically sealed on the mineral side. This inorganic world is staked -off from the living world by barriers which have never yet been crossed -from within. No change of substance, no modification of environment, no -chemistry, no electricity, nor any form of energy, nor any evolution -can endow any single atom of the mineral world with the attribute of -Life. Only by the bending down into this dead world of some living -form can these dead atoms be gifted with the properties of vitality, -without this preliminary contact with Life they remain fixed in the -inorganic sphere for ever. It is a very mysterious Law which guards in -this way the portals of the living world. And if there is one thing in -Nature more worth pondering for its strangeness it is the spectacle of -this vast helpless world of the dead cut off from the living by the -Law of Biogenesis and denied for ever the possibility of resurrection -within itself. So very strange a thing, indeed, is this broad line in -Nature that Science has long and urgently sought to obliterate it. -Biogenesis stands in the way of some forms of Evolution with such stern -persistency that the assaults upon this Law for number and thoroughness -have been unparalleled. But, as we have seen, it has stood the test. -Nature, to the modern eye, stands broken in two. The physical Laws may -explain the inorganic world: the biological Laws may account for the -development of the organic. But of the point where they meet, of that -strange borderland between the dead and the living. Science is silent. -It is as if God had placed everything in earth and heaven in the hands -of Nature, but reserved a point at the genesis of Life for His direct -appearing. -</p> -<p>"The power of the analogy, for which we are laying the foundations, to -seize and impress the mind, will largely depend on the vividness with -which one realizes the gulf which Nature places between the living and -the dead. But those who, in contemplating Nature, have found their -attention arrested by this extraordinary dividing-line severing the -visible universe eternally into two: those who in watching the progress -of science have seen barrier after barrier disappear—barrier between -plant and plant, between animal and animal, and even between animal and -plant—but this gulf yawning more hopelessly wide with every advance -of knowledge, will be prepared to attach a significance to the Law of -Biogenesis and its analogies more profound perhaps than to any other -fact or law in Nature. If, as Pascal says, Nature is an image of grace; -if the things that are seen are in any sense the images of the unseen, -there must lie in this great gulf fixed, this most unique and startling -of all natural phenomena, a meaning of peculiar moment." -</p> -<p><b>4. The Law of Biogenesis in the Spiritual World:</b> "Where now in -the Spiritual spheres shall we meet a companion phenomenon to this? -What in the Unseen shall be likened to this deep dividing-line, or -where in human experience is another barrier which never can be crossed? -</p> -<p>"There is such a barrier. In the dim but not inadequate vision of the -Spiritual World presented in the Word of God, the first thing that -strikes the eye is a great gulf fixed. The passage from the Natural -World to the Spiritual World is hermetically sealed on the natural -side. The door from the inorganic to the organic is shut, no mineral -can open it; so the door from the natural to the spiritual is shut, -and no man can open it. This world of natural men is staked off from -the Spiritual World by barriers which have never yet been crossed from -within. No organic change, no modification of environment, no mental -energy, no moral effort, no evolution of character, no progress of -civilization can endow any single human soul with the attribute of -spiritual life. The spiritual world is guarded from the world next in -order beneath it by a law of Biogenesis—except a man be born again * * -* except a man be born of water and of the Spirit, he cannot enter the -Kingdom of God. -</p> -<p>"It is not said, in this enunciation of the Law, that if the condition -be not fulfilled the natural man will not enter the Kingdom of God. The -word is cannot. For the exclusion of the spiritually inorganic from -the kingdom of the spiritually organic is not arbitrary. Nor is the -natural man refused admission on unexplained grounds. His admission is -a scientific impossibility. Except a mineral be born "from above"—from -the kingdom just above it—it cannot enter the kingdom just above it -And except a man be born "from above," by the same law, he cannot enter -the kingdom just above him. There being no passage from one kingdom to -another, whether from inorganic to organic, or from organic [natural] -to spiritual, the intervention of Life is a scientific necessity if a -stone or a plant or an animal or a man is to pass from a lower to a -higher sphere. The plant stretches down to the dead world beneath it, -touches its minerals and gases with its mystery of life, and brings -them up ennobled and transformed to the living sphere. The breath of -God, blowing where it listeth, touches with its mystery of Life the -dead souls of men, bears them across the bridgeless gulf between the -natural and the spiritual, between the spiritually inorganic and the -spiritually organic, endows them with its own high qualities, and -develops within them these new and secret faculties, by which those who -are born again are said to see the Kingdom of God. -</p> -<p><b>5. Distinction Between the Natural and the Spiritual Man:</b> -"Our author next proceeds with the application of his principle by -drawing the distinction between the Christian and the non-Christian -man—between one "born of the Spirit," and one not "born of the Spirit." -</p> -<p>"What now, let us ask specifically, distinguishes a Christian man from -a non-Christian man? Is it that he has certain mental characteristics -not possessed by the other? Is it that certain faculties have -been trained in him, that morality assumes special and higher -manifestations, and character a nobler form? Is the Christian merely -an ordinary man who happens from birth to have been surrounded with a -peculiar set of ideas? Is his religion merely that peculiar quality -of the moral life defined by Mr. Matthew Arnold as "morality touched -by emotion?" And does the possession of a high ideal, benevolent -sympathies, a reverent spirit, and a favorable environment account for -what men call his Spiritual Life? -</p> -<p>"The distinction between them is the same as that between the organic -and the inorganic, the living and the dead. What is the difference -between a crystal and an organism, a stone and a plant. They have much -in common. Both are made of the same atoms. Both display the same -properties of matter. Both are subject to the physical laws. Both may -be very beautiful. But besides possessing all that the crystal has, the -plant possesses something more—a mysterious something called life. -This life is not something which existed in the crystal only in a less -developed form. There is nothing at all like it in the crystal. There -is nothing like the first beginning of it in the crystal, not a trace -or symptom of it. This plant is tenanted by something new, an original -and unique possession added over and above all the properties common -to both. When from vegetable life we rise to animal life, here again -we find something original and unique—unique at least as compared -with the mineral. From animal life we ascend again to spiritual life. -And here also is something new, something still more unique. He who -lives the spiritual life has a distinct kind of life added to all the -other phases of life which he manifests—a kind of life infinitely -more distinct than is the active life of a plant from the inertia of -a stone. The spiritual man is more distinct in point of fact than -is the plant from the stone. This is the one possible comparison in -nature, for it is the widest distinction in nature; but compared with -the difference between the natural and the spiritual the gulf which -divides the organic from the inorganic is a hair's breadth. The natural -man belongs essentially to this present order of things. He is endowed -simply with a high quality of the natural animal life. But it is life -of so poor a quality that it is not life at all. He that hath not -the Son hath not life; but he that hath the Son hath life—a new and -distinct and supernatural endowment. He is not of this world. He is of -the timeless state, of eternity. It doth not yet appear what he shall -be. -</p> -<p>"The difference then between the spiritual man and the natural man -is not a difference of development, but of generation. It is a -distinction of quality, not of quantity. A man cannot rise by any -natural development from "morality touched by emotion," to "morality -touched by life." Were we to construct a scientific classification, -science would compel us to arrange all natural men, moral or immoral, -educated or vulgar, as one family. One might be high in the family -group, another low; yet, practically, they are marked by the same set -of characteristics—they eat, sleep, work, think, live, die. But the -spiritual man is removed from this family so utterly by the possession -of an additional characteristic that a biologist, fully informed of -the whole circumstances, would not hesitate a moment to classify him -elsewhere. And if he really entered into these circumstances it would -not be in another family but in another kingdom. It is an old fashioned -theology which divides the world in this way—which speaks of men as -Living and Dead, lost and saved—a stern theology all but fallen into -disuse. This difference between the living and the dead in souls is so -unproved by casual observation, so impalpable in itself, so startling -as a doctrine, that schools of culture have ridiculed or denied the -grim distinction. Nevertheless the grim distinction must be retained. -It is a scientific distinction. "He that hath not the Son hath not -Life."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: He that has not spiritually been born is not spiritually -alive.] -</p> -<p>"Now it is this great law which finally distinguishes Christianity from -all other religions. It places the religion of Christ upon a footing -altogether unique. There is no analogy between the Christian religion -and, say, Buddhism or the Mohammedan religion. There is no true sense -in which a man can say. He that hath Buddha hath life. Buddha has -nothing to do with life. He may have something to do with morality. -He may stimulate, impress, teach, guide, but there is no distinct -new thing added to the souls of those who profess Buddhism. These -religions may be developments of the natural, mental, or moral man. But -Christianity professes to be more. It is the mental or moral man plus -something else or some One else. It is the infusion into the spiritual -man of a new life, of a quality unlike anything else in nature. This -constitutes the separate Kingdom of Christ, and gives to Christianity -alone of all the religions of mankind the strange mark of divinity. -</p> - - -<h2>CHAPTER XXI. -</h2> -<p class="centered">(Scripture Reading Exercise.) -</p> -<p class="centered">"LIFE FROM LIFE"—SPIRITUAL LIFE FROM SPIRIT (Continued). -</p> -<table> -<tr><td><p class="intable"><b>ANALYSIS.</b></p></td><td><p class="intable"><b>REFERENCES.</b></p></td></tr> -<tr><td><p class="intable"><b>VI. Fundamental Elements in the Spiritual Man that are Absent in the Natural Man.</b></p></td><td rowspan="5"><p class="indent1st">The works and Scripture cited in the body of this lesson.</p></td></tr> -<tr><td><p class="intable"><b>VII. Terms Used to Express Elements in Spiritual Man.</b></p></td></tr> -<tr><td><p class="intable"><b>VIII. Process of Regeneration in the Individual Man.</b></p></td></tr> -<tr><td><p class="intable"><b>IX. Insignificance of the Time Element.</b></p></td></tr> -</table> - -<p><em>SPECIAL TEXT: "Beloved, now are we the sons of God, and it doth not -yet appear what we shall he: but we know that, when he shall appear, we -shall be like him; for we shall see him as he is." (I John iii:2, 3.)</em> -</p> -<h3>DISCUSSION. -</h3> -<p><b>1. The Spiritual Man Contrasted with the Natural:</b> If it shall be -asked what it is that constitutes the difference between the natural -man and the spiritual man, the answer, though necessarily brief, can -take on various forms; but in the last analysis it will be found to -consist in one thing: One has been "born again"—"born of the Spirit;" -the other has not. One has received the Holy Ghost; the other has not. -</p> -<p>One has the power to "know that Jesus is the Christ," the other has no -such power.<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: "No man can say that Jesus is the Lord but by the Holy -Ghost." I Cor. xii:3.] -</p> -<p>The body of one is the temple of the Holy Ghost, which is in him, which -he has of God, and he is God's, in body and in Spirit;<sup>[A]</sup> the other is -in no such relationship to God. -</p> -<p class="footnote">[Footnote A: I Cor. vi:19, 20.] -</p> -<p>One through aceptance of the atonement of the Christ has "access by one -Spirit unto the Father,"<sup>[A]</sup> the other has not. -</p> -<p class="footnote">[Footnote A: Ephesians ii:18, and context.] -</p> -<p>One is "strengthened with might by his [God's] spirit in the inner -man,"<sup>[A]</sup> the other is not. -</p> -<p class="footnote">[Footnote A: Ibid iii:16.] -</p> -<p>One has received the sanctification of the spirit and belief of the -truth;<sup>[A]</sup> the other has not. -</p> -<p class="footnote">[Footnote A: II Thess. ii:13.] -</p> -<p>One knows that he dwells in God and God in him, because God hath given -him of his Spirit;<sup>[A]</sup> the other has no such witness. -</p> -<p class="footnote">[Footnote A: I John iv:13.] -</p> -<p>One is under "the law of the spirit of life in Christ Jesus," is made -"free from the law of sin and death;" the other is not; "for they that -are after the flesh do mind the things of the flesh, but they that are -after the Spirit, the things of the Spirit; for to be carnally minded -is death; but to be spiritually minded is life and peace." -</p> -<p>Paul runs the parallel between the spiritual man and the carnal or -natural man much further and beautifully: "The carnal mind is enmity -against God: for it is not subject to the law of God, neither indeed -can be. So then they that are in the flesh cannot please God. But ye -are not in the flesh, but in the Spirit, if so be that the Spirit of -God dwell in you. Now if any man have not the Spirit of Christ, he is -none of his. And if Christ be in you, the body is dead because of sin; -but the Spirit is life because of righteousness. But if the Spirit of -him that raised up Jesus from the dead dwell in you, he that raised -up Christ from the dead shall also quicken your mortal bodies by his -Spirit that dwelleth in you. Therefore, brethren, we are debtors, not -to the flesh, to live after the flesh. For if ye live after the flesh, -ye shall die: but if ye through the Spirit do mortify the deeds of the -body, ye shall live. For as many as are led by the Spirit of God, they -are the sons of God. For ye have not received the spirit of bondage -again to fear; but ye have received the Spirit of adoption, whereby we -cry, Abba, Father. The Spirit itself beareth witness with our spirit, -that we are the children of God: And if children, then heirs; heirs of -God, and joint-heirs with Christ; if so be that we suffer with him, -that we may be also glorified together."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Romans viii:1-17.] -</p> -<p><b>2. The Terms Used to Express the Contrast:</b> I have chosen to put -the distinction between the natural man and the spiritual man—the -man unbaptized of the Spirit and the one born of the Spirit—in terms -that include direct reference to the Holy Ghost. It may be put into -terms that refer directly to the Christ, such, for example, as "know -ye not your own selves how that Jesus Christ is in you, except ye be -reprobates?" This said to those who had received the Gospel.<sup>[A]</sup> "Your -bodies are members of Christ."<sup>[B]</sup> "At that day ye shall know that I am -in the Father, and ye in me, and I in you."<sup>[C]</sup> "I am the vine, ye are -the branches."<sup>[D]</sup> "I am crucified with Christ nevertheless I live; yet -not I, but Christ liveth in me."<sup>[E]</sup> -</p> -<p class="footnote">[Footnote A: II Cor. xii:5.] -</p> -<p class="footnote">[Footnote B: I Cor. vi:15.] -</p> -<p class="footnote">[Footnote C: St. John xiv:10.] -</p> -<p class="footnote">[Footnote D: St. John xv:4.] -</p> -<p class="footnote">[Footnote E: Gal. ii:20.] -</p> -<p>All which, however, amounts to the same thing; viz.,—those born of the -spirit live in God, and God in them. They have received something that -the spiritually unborn have not received; and though they may carry -that precious thing in earthen vessels, yet is it there. There has come -down into such spirit-baptized men a spirit-life which has touched -their souls, and left there a spirit life that is deathless, and will -grow until it conforms the man receiving it to its own image, and -likeness, and quality, unless sinned against to the point of blasphemy. -Of which more later. -</p> -<p><b>3. The Process of Regeneration:</b> "What can be gathered on the -surface as to the process of regeneration in the individual soul," -asks Henry Drummond. "From the analogies of biology," he continues, -"we should expect three things: First, that the new life should dawn -suddenly; second, that it should come "without observation;" third, -that it should develop gradually. On two of these points there can -be little controversy. The gradualness of growth is a characteristic -which strikes the simplest observer. Long before the word Evolution was -coined Christ applied it in this very connection—"First the blade, -then the ear, then the full corn in the ear." It is well known also to -those who study the parables of nature that there is an ascending scale -of slowness as we rise in the scale of life. Growth is most gradual in -the highest forms. Man attains his maturity after a score of years; the -monad completes its humble cycle in a day. What wonder if development -be tardy in the Creature of Eternity? A Christian's sun has sometimes -set, and a critical world has seen as yet no corn in the ear. As -yet? "As yet," in this long life, has not begun. Grant him the years -proportionate to his place in the scale of life. 'The time of harvest -is not yet!'" -</p> -<p>"Again, in addition to being slow, the phenomena of growth are secret. -Life is invisible. When the New Life manifests itself it is a surprise. -Thou canst not tell whence it cometh or whither it goeth. When the -plant lives whence has the life come? When it dies whither has it gone? -Thou canst not tell; * * * so is every one that is born of the Spirit. -</p> -<p>"Yet once more—and this is a point of strange and frivolous dispute -—this life comes suddenly. This is the only way in which life can -come. Life cannot come gradually—health can, structure can, but -not life. A new theology has laughed at the doctrine of conversion. -Sudden conversion especially has been ridiculed as untrue to -philosophy and impossible to human nature. We may not be concerned -in buttressing any theology because it is old. But we find that this -old theology is scientific. There may be cases—they are probably in -the majority—where the moment of contact with the living spirit, -though sudden, has been obscure. But the real moment and the conscious -moment are two different things. Science pronounces nothing as to the -conscious moment. If it did it would probably say that that was seldom -the real moment—just as in the natural life the conscious moment is -not the real moment. The moment of birth in the natural world is not -a conscious moment—we do not know we are born till long afterward. -Yet there are men to whom the origin of the new life in time has -been no difficulty. To Paul, for instance, Christ seems to have come -at a definite period of time, the exact moment and second of which -could have been known. And this is certainly, in theory at least, the -normal origin of life, according to the principles of biology. The -line between the living and the dead is a sharp line. When the dead -atoms of carbon, hydrogen, oxygen, nitrogen, are seized upon by life, -the organism at first is very lowly. It possesses few functions. It -has little beauty. Growth is the work of time. But life is not. That -comes in a moment. At one moment it was dead; the next it lived. This -is conversion, the "passing," as the Bible calls it, "from death unto -life." Those who have stood by another's side at the solemn hour of -this dread possession have been conscious sometimes of an experience -which words are not allowed to utter—a something like the sudden -snapping of a chain, the waking from a dream."<sup>[A]</sup> And as it is in -death, so it is in life—life comes suddenly; as at the last moment it -departs suddenly. -</p> -<p class="footnote">[Footnote A: "Natural Law in the Spiritual World," pp. 91-94.] -</p> -<p><b>4. Conformity to Type:</b> The Spiritual life of God once -established in man—what then? What is to come of it? "Beloved," said -one of old, "now are we the sons of God, and it doth not yet appear -what we shall be: but we know that when he shall appear, we shall be -like him; for we shall see him as he is. And every man who has this -hope in him purifieth himself, even as he is pure."<sup>[A]</sup> "But we all, -with open face beholding as in a glass the glory of the Lord, are -changed into the same image from glory to glory, even as by the Spirit -of the Lord."<sup>[B]</sup> "And he that searcheth the hearts knoweth what is -the mind of the Spirit, because he maketh intercession for the saints -according to the will of God. * * * For whom he did fore know, he -also did predestinate to be conformed to the image of his son." All -which means that man receiving into his soul spirit-life from God, -that spirit-life will conform and transform the man receiving it to -itself, until man is brought into perfect union with God.<sup>[C]</sup> If it -were expressed in terms of biology one would say that the spirit life -imparted to man would conform to its type, making man's spirit conform -to God's spirit, to the type of the Christ. -</p> -<p class="footnote">[Footnote A: I John iii:2, 3.] -</p> -<p class="footnote">[Footnote B: II Cor. iii:18.] -</p> -<p class="footnote">[Footnote C: On this head the Prophet of the New Dispensation of the -Gospel, Joseph Smith, has a fine passage: "If you wish to go where -God is, you must be like God, or possess the principles which God -possesses, for it we are not drawing towards God in principle, we are -going from Him, and drawing towards the devil. . . . A man is saved no -faster than he gets knowledge, for if he does not get knowledge, he -will be brought into captivity by some evil power in the other world, -as evil spirits will have more knowledge, and consequently more power -than many men who are on the earth. Hence it needs revelation to assist -us, and give us knowledge of the things of God." (Minutes of April -Conference, 1842. History of the Church, Vol. IV, p. 588.)] -</p> -<p><b>5. The Analogy in Natural Life:</b> Speaking of this analogy between -the natural and spiritual worlds, in the matter of different kinds of -life conforming to the type, Mr. Drummond says: (But before quoting -let me call attention to what I have before said of using a variant -phraseology on the part of Christian writers whose ideas, in part at -least, we can accept, and the phraseology we of the new dispensation -would use. I have said in subdivision 2 of this Lesson, that the idea -of being born of the spirit may be put in various terms, in terms that -have direct reference to the Holy Ghost, or terms may be used that -refer to the Christ, or the Christ-life, it is in this last form that -Mr. Drummond expresses the idea of the spirit-life in man): -</p> -<p>"What goes on then in the animal kingdom is this—the bird-life seizes -upon the bird-germ and builds it up into a bird, the image of itself. -The reptile-life seizes upon another germinal speck, assimilates -surrounding matter, and fashions it into a reptile. The reptile-life -thus simply makes an incarnation of itself. The visible bird is simply -an incarnation of the invisible bird-life. -</p> -<p>"Now we are nearing the point where the spiritual analogy appears. It -is a very wonderful analogy, so wonderful that one almost hesitates -to put it into words. Yet Nature is reverent; and it is her voice to -which we listen. These lower phenomena of life, she says, are but -an allegory. There is another kind of life of which science as yet -has taken little cognizance. It obeys the same laws. It builds up an -organism into its own form. It is the Christ-life. As the bird-life -builds up a bird, the image of itself, so the Christ-Life builds up a -Christ, the image of Himself, in the inward nature of man. When a man -becomes a Christian the natural process is this: The living Christ -enters into his soul. Development begins. The quickening life seizes -upon the soul, assimilates surrounding elements, and begins to fashion -it. According to the great law of conformity to type this fashioning -takes a specific form. It is that of the Artist who fashions. And all -through life this wonderful, mystical, glorious, yet perfectly definite -process, goes on "until Christ be formed" in it. -</p> -<p>"The Christian life is not a vague effort after righteousness—an -ill-defined pointless struggle for an ill-defined pointless end. -Religion is no disheveled mass of aspiration, prayer, and faith. There -is no more mystery in Religion as to its processes than in Biology. -There is much mystery in Biology. We know all but nothing of life yet, -nothing of development. There is the same mystery in the spiritual -life. But the great lines are the same, as decided, as luminous; and -the laws of natural and spiritual are the same as unerring, as simple. -Will everything else in the natural world unfold its order, and yield -to science more and more a vision of harmony, and religion, which -should complement and perfect all, remain a chaos? From the standpoint -of revelation no truth is more obscure than conformity to type. If -science can furnish a companion phenomenon from an every-day process -of the natural life, it may at least throw this most mystical doctrine -of Christianity into thinkable form. Is there any fallacy in speaking -of the embryology of the new life? Is the analogy invalid? Are there -not vital processes in the spiritual as well as in the natural world? -The bird being an incarnation of the bird-life, may not the Christian -be a spiritual incarnation of the Christ-life? And is there not a real -justification in the processes of the new birth for such a parallel? -</p> -<p>"Let us appeal to the record of these processes. -</p> -<p>"In what terms does the New Testament describe them? The answer is -sufficiently striking. It uses everywhere the language of biology. It -is impossible that the New Testament writers should have been familiar -with these biological facts. It is impossible that their views of this -great truth should have been as clear as science can make them now. -But they had no alternative. There was no other way of expressing this -truth. It was a biological question. So they struck out unhesitatingly -into the new field of words, and, with an originality which commands -both reverence and surprise, stated their truth with such light, or -darkness, as they had. They did not mean to be scientific, only to be -accurate, and their fearless accuracy has made them scientific. -</p> -<p>"What could be more original, for instance, than the Apostle's -reiteration that the Christian was a new creature, a new man, a babe? -Or that this new man was "begotten of God," God's workmanship? And what -could be a more accurate expression of the law of conformity to type -than this: 'Put on the new man, which is renewed in knowledge after the -image of Him that created him?' Or this, 'we are changed into the same -image from glory to glory?' And elsewhere we are expressly told by the -same writer that this conformity is the end and goal of the Christian -life. To work this type in us is the whole purpose of God for man. -'Whom He did foreknow He also did predestinate to be conformed to the -image of his Son.'"<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: "Natural Law in the Spiritual World," pp. 293-6.] -</p> -<p><b>6. The End of the Matter—We Shall Be Like Him—Conformed to the -Divine Image:</b> That is the end then, for the spiritually born -man—he will be conformed into the image of God—conformed to the type -of the Spirit-life that has taken up his abode in him. How long shall -it take? Who knows? And what shall it matter? The important thing is -that it shall be done. The important thing for us men is that the -spirit-birth takes place; that union with God be formed; the ages may -wait upon the growth, and full fruitage of that event. It may take -aeons of time to make a man, longer to make Super-man; but the eternal -years are his who is born of the Spirit; and again I say the important -thing for us men is to have that Spirit-birth, and then are we sons of -God; and while it doth hot appear what we shall be, for the height and -glory of that is beyond our human vision, ultimately we shall be like -him, and see him as he is, and be conformed to the Christ image, that -is to say, to the Divine nature—unless one shall sin against the Holy -Ghost. -</p> - - -<h2>LESSON XXII. -</h2> -<p class="centered">(Scripture Reading Exercise.) -</p> -<p class="centered">THE SIN AGAINST THE HOLY GHOST. -</p> -<table> -<tr><td><p class="intable"><b>ANALYSIS.</b></p></td><td><p class="intable"><b>REFERENCES.</b></p></td></tr> -<tr><td><p class="intable"><b>I. Possibility and Enormity of the Sin.</b></p></td><td rowspan="6"><p class="indent1st">The works and Scriptures cited in the body of the lesson.</p></td></tr> -<tr><td><p class="intable"><b>II. The Word of the Christ on the Sin—"Hath Never Forgiveness."</b></p></td></tr> -<tr><td><p class="intable"><b>III. "The Sin unto Death"—St. John.</b></p></td></tr> -<tr><td><p class="intable"><b>IV. Nature of the Offense—Sin Against Truth and Light—St. Paul.</b></p></td></tr> -<tr><td><p class="intable"><b>V. All Sin Dangerous Since it Leads Towards Spiritual Death.</b></p></td></tr> -<tr><td><p class="intable"><b>VI. The Punishment and the Sin—High Treason Against God—Spirit-Murder.</b></p></td></tr> -</table> -<p><em>SPECIAL TEXT: "It is impossible for those who were once enlightened, -* * * if they shall fall away, to renew them again to repentance." -(Hebrews v:4, 6.)</em> -</p> -<h3>DISCUSSION. -</h3> -<p><b>1. Possibility and Enormity of the Sin:</b> It is possible to so -sin against the Holy Ghost as to forfeit the spiritual life which his -presence in the human soul gives, and that conformation to the Divine -type which his effectual working would otherwise bring to pass. That -being true, the sin against the Holy Ghost must be the most appalling -act that can enter into human experience. Perhaps the most heinous -crime known to human law is the crime of murder, wherein innocent blood -is shed. But that sin which effectually kills spirit-life, which has -for its victim not a human being but a divine being—that overtops in -atrocity any possible physical murder. In this concluding chapter of -our treatise let us contemplate this awful sin—this master crime. And -first let us be sure from the word of God that there is such a sin. -</p> -<p><b>2. The Teaching of the Christ Upon the Subject:</b> According to St. -Matthew Jesus said: -</p> -<p>"Wherefore I say unto you, all manner of sin and blasphemy shall be -forgiven unto men: but the blasphemy against the Holy Ghost shall not -be forgiven unto men. And whosoever speaketh a word against the Son of -Man, it shall be forgiven him: but whosoever speaketh against the Holy -Ghost, it shall not be forgiven him, neither in this world neither in -the world to come."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: St. Matt, xii:31, 32.] -</p> -<p>St. Mark puts it in this form: "Verily I say unto you, all sins shall -be forgiven unto the sons of men, and blasphemies wherewith soever they -shall blaspheme: but he that shall blaspheme against the Holy Ghost -hath never forgiveness, but is in danger of eternal damnation."<sup>[A]</sup> St. -Luke's version is—"Whosoever shall speak a word against the Son of man -it shall be forgiven him: but unto him that blasphemeth against the -Holy Ghost it shall not be forgiven."<sup>[B]</sup> -</p> -<p class="footnote">[Footnote A: St. Mark iii:28, 29.] -</p> -<p class="footnote">[Footnote B: St. Luke xii:10.] -</p> -<p><b>3. St. John on the Sin Unto Death:</b> This represents practical -unanimity in the testimony of these three evangelists upon the subject. -And although St. John has nothing directly upon the subject in his -Gospel, yet in his epistle he has a passage which brings him into -harmony with the others upon the subject: "If a man see his brother -sin a sin which is not unto death, he shall ask, and he shall give -life for them that sin not unto death. There is a sin unto death:<sup>[A]</sup> -I do not say that he shall pray for that. All unrighteousness is sin -[transgression of the law, ch. iii:4] and there is a sin not unto -death;"<sup>[B]</sup> but also, as above stated, there is a sin unto death. -</p> -<p class="footnote">[Footnote A: That is, doubtless, a sin which kills the spiritual life -in man; that breaks this union with God—the sin against the Holy Ghost -which men have of God, and they become spiritually dead—and it is -impossible to revive them to life again. (See Heb. vi:6.)] -</p> -<p class="footnote">[Footnote B: John v:16, 17.] -</p> -<p><b>4. Nature of the Sin—St. Paul:</b> Paul in his exposition of this -doctrine, throws some light on the nature of this sin: "Let us go on -unto perfection," is the Apostle's admonition. "Not laying again the -foundation of repentance from dead works, and of faith toward God, of -the doctrine of baptism and of laying on of hands, and of resurrection -of the dead and eternal judgment. And this will we do if God permit. -For," glancing back upon some whe had received these fundamental -principles and ordinances, sinned against them and would fain be -repeating them—"it is impossible for those who were once enlightened, -and have tasted of the heavenly gift, and were made partakers of the -Holy Ghost, and have tasted the good word of God, and the powers of -the world to come, if they shall fall away, to renew them again unto -repentance; seeing they crucify to themselves the Son of God afresh, -and put him to an open shame. For the earth which drinketh in the rain -that cometh oft upon it, and bringeth forth herbs meet for them by whom -it is dressed, receive the blessing from God: but that which beareth -thorns and briers is rejected, and is nigh unto cursing; whose end is -to be burned."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Hebrews vi:1-8.] -</p> -<p>From this it appears that the sin against the Holy Ghost is sin against -that enlightenment to the human soul which possession of the Holy Ghost -brings. Sin against knowledge of truth which knowledge was produced in -the very soul of man by witness of the Holy Ghost—is a sin against -light and truth. And "if we sin wilfully after that we have received -the knowledge of the truth, there remaineth no more sacrifice for sin, -but a certain fearful looking for of judgment and fiery indignation, -which shall devour the adversaries. He that despised Moses' law -died without mercy under two or three witnesses; of how much sorer -punishment, suppose ye, shall he be thought worthy, who hath trodden -under foot the Son of God, and hath counted the blood of the covenant, -wherewith he was sanctified, an unholy thing, and hath done despite -unto the Spirit of grace? For we know him that hath said, vengeance -belongeth unto me, I will recompense, saith the Lord. And again, the -Lord shall judge his people. It is a fearful thing to fall into the -hands of the living God."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Heb. x:26, 31.] -</p> -<p><b>5. The Path of Danger:</b> The "wilful sin" here condemned is, of -course, the "sin unto death," not every sin that one might commit, -though every sin that man commits, small as well as great, is along -the path of danger, and in the direction of, and may lead to, the sin -unto death. The path of safety from the sin unto death lies in the -other direction; not in the way of sinful dalliance, but in a stern -battle for righteousness and against sin. Headed that way, there is no -danger of the "sin unto death;" but every transgression of the law of -righteousness—which is sin<sup>[A]</sup>—though not a sin unto death, leads -towards the death of the spirit life planted in the soul by the Holy -Ghost—hence to be avoided, shunned. Man must not, even as God does -not, look upon sin with the least degree of allowance in himself, -always it must be abhorred and resisted. In that course and in that -course alone lies safety. -</p> -<p class="footnote">[Footnote A: I John iii:4.] -</p> -<p><b>6. Joseph Smith on the Sin Against the Holy Ghost:</b> The Prophet -Joseph in a discourse at the General Conference of the Church, held at -Nauvoo in 1844, upon this subject of sinning against the Holy Ghost, -said: -</p> -<p>"What has Jesus said? All sins, and all blasphemies, and every -transgression, except one, that man can be guilty of, may be forgiven; -and there is a salvation for all men, either in this world or the world -to come, who have not committed the unpardonable sin, there being a -provision either in this world or the world of spirits. Hence God -hath made a provision that every spirit in the eternal world can be -ferreted out and saved unless he has committed that unpardonable sin -which cannot be remitted to him either in this world or the world of -spirits. * * * I said, no man can commit the unpardonable sin after -the dissolution of the body, nor in this life, until he receives the -Holy Ghost; but they must do it in this world. * * * All sins shall -be forgiven, except the sin against the Holy Ghost; for Jesus will -save all except the sons of perdition. What must a man do to commit -the unpardonable sin? He must receive the Holy Ghost, have the heavens -opened unto him, and know God, and then sin against him. After a man -has sinned against the Holy Ghost, there is no repentance for him. He -has got to say that the sun does not shine while he sees it; he has got -to deny Jesus Christ when the heavens have been opened unto him, and -to deny the plan of salvation with his eyes open to the truth of it; -and from that time he begins to be an enemy. This is the case with many -apostates of the Church of Jesus Christ of Latter-day Saints."<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Improvement Era, Vol. XII, 1909, pp. 185-7.] -</p> -<p><b>7. The Punishment and the Sin:</b> This is in strict harmony with -one of the revelations of the New Dispensation, portraying the future -estates of man in the varying degrees of glory in the Kingdom of God. -Elsewhere<sup>[A]</sup> I have presented the following digest:<sup>[B]</sup> -</p> -<p class="footnote">[Footnote A: Outlines of Ecclesiastical History, pp. 419-421, 3rd -edition.] -</p> -<p class="footnote">[Footnote B: The Revelation is in Doc. and Cov., Sec. lxxvi:25-49.] -</p> -<p>There is a class of souls with whom the justice of God must deal, which -will not and cannot be classified in the celestial, terrestrial, or -telestial glories. They are the sons of perdition. But though they will -not be assigned a place in either of these grand divisions of glory, -the revelation from which we draw our information respecting man's -future state, describes the condition of these sons of perdition so far -as it is made known unto the children of men. It also informs us as to -the nature of the crime which calls for such grievous punishment. -</p> -<p>The sons of perdition are they of whom God hath said that it had been -better for them never to have been born; for they are vessels of wrath, -doomed to suffer the wrath of God, with the devil and his angels in -eternity. Concerning whom he hath said there is no forgiveness in this -world nor in the world to come. These are they who shall go away into -everlasting punishment, with the devil and his angels, and the only -ones on whom the second death shall have any power; the only ones who -will not be redeemed in the due time of the Lord, after the sufferings -of his wrath. He saves all the works of his hands except these sons of -perdition; but they go away to reign with the devil and his angels in -eternity, where their worm dieth not, and the fire is not quenched, -which is their torment. The end thereof, the place thereof no man -knoweth. It has not been revealed, nor will it be revealed unto man, -except to them who are made partakers thereof. It has been partially -shown to some in vision, and may be shown again in the same partial -manner to others; but the end, the height, the depth, and the misery -thereof, they understand not, nor will anyone but those who receive the -terrible condemnation. -</p> -<p>Such the punishment, now as to the crime that merits it. It is the -crime of high treason to God, which pulls down on men this fearful -doom. It falls upon men who know the power of God and who have been -made partakers of it, and then permit themselves to be so far overcome -of the devil that they deny the truth that has been revealed to them -and defy the power of God. They deny the Holy Ghost after having -received him. They deny the Only Begotten Son of the Father after the -Father hath revealed him, and in this crucify him unto themselves anew, -and put him to an open shame. They commit the same act of high treason -that Lucifer in the rebellion of heaven did, and hence are worthy of -the same punishment with him. -</p> -<p>They have crucified not the body of the Lord Jesus, but a spirit which -united with man's spirit which unhindered in its work, would have -conformed man to the Divine image—now, after the sin against the Holy -Ghost, impossible. Spirit murder has been committed—a divinity slain -and the guilty one hath no forgiveness. Thank God the number who commit -that fearful crime is but few. It is only those who attain to a very -great knowledge of the things of God that are capable of committing -it, and the number among such are few indeed who become so recklessly -wicked as to rebel against and defy the power of God. But when such -characters do fall, they fall like Lucifer, never to rise again; they -get beyond the power of repentance or the hope of forgiveness. -</p> -<h3>APPENDIX. -</h3> -<p>The next two Lessons I place under the head of "Appendix," because they -open up anew many things treated in the body of the work; and which I -would not again refer to only because of the associations given to them -in the discourses of the great Apostle of the Gentiles, and the greater -Apostle of the New Dispensation. I throw the "Appendix" into the form -of lessons, in the hope that the topics of the respective discourses -will be all the more emphasized and appreciated. -</p> - - -<h2>LESSON XXIII. -</h2> -<p class="centered">(Scripture Reading Exercise.) -</p> -<p class="centered">PAUL, THE APOSTLE, ON SPIRITUAL GIFTS IN THE CHRISTIAN CHURCH. -</p> -<table> -<tr><td><p class="intable"><b>ANALYSIS</b></p></td><td><p class="intable"><b>REFERENCES.</b></p></td></tr> -<tr><td><p class="intable"><b>I. Unity of Spirit, but Diversity of Gifts.</b></p></td><td rowspan="5"><p class="indent1st">These three chapters in Paul's First Epistle to the Corinthians (Chapters xii, xiii, xiv), and the New Testament, passim, for what others have said on Spiritual Gifts.</p></td></tr> -<tr><td><p class="intable"><b>II. The Church as an Organism Entitled to the Manifestation of All the Gifts.</b></p></td></tr> -<tr><td><p class="intable"><b>III. Pre-eminence of Charity Over All Other Gifts.</b></p></td></tr> -<tr><td><p class="intable"><b>IV. The Gift of Prophecy Preferable to the Gift of Tongues.</b></p></td></tr> -<tr><td><p class="intable"><b>V. Decency and Order to Be Observed in All Things.</b></p></td></tr> -</table> -<p><em>SPECIAL TEXT: "Though I speak with the tongues of men and of angels -and have not charity I am become as sounding brass, or a tinkling -cymbal." (I Cor. viii:1.)</em> -</p> -<h3>DISCUSSION. -</h3> -<p><b>1. The Holy Ghost, the Source of Knowledge of the Christ:</b> "Now -concerning spiritual gifts, brethren, I would not have you ignorant. Ye -know that ye were Gentiles, carried away unto these dumb idols, even as -ye were led. Wherefore I give you to understand, that no man speaking -by the Spirit of God calleth Jesus accursed: and that no man can say -that Jesus is the Lord, but by the Holy Ghost. -</p> -<p><b>2. Diversity of Manifestation, but One Spirit:</b> "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 divers 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." -</p> -<p><b>3. The Oneness of the Church, Though Made Up of Many Members:</b> -"For as the body is one, and hath many members, and all the members -of that one body, being many, are one body: so also is Christ. For by -one Spirit are we all baptized into one body, whether we be Jews or -Gentiles, whether we be bond or free; and have been all made to drink -into one Spirit. For the body is not one member, but many. If the -foot shall say, Because I am not the hand, I am not of the body; is -it therefore not of the body? And if the ear shall say, Because I am -not the eye, I am not of the body; is it therefore not of the body? If -the whole body were an eye, where were the hearing? If the whole were -hearing where were the smelling? But now hath God set the members every -one of them in the body, as it hath pleased him. And if they were all -one member, where were the body? But now are they many members, yet -but one body. And the eye cannot say unto the hand, I have no need -of thee: nor again the head to the feet, I have no need of you. Nay, -much more those members of the body, which seem to be more feeble, are -necessary: And those members of the body, which we think to be less -honorable, upon these we bestow more abundant honor; and our uncomely -parts have more abundant comeliness. For our comely parts have no need: -but God hath tempered the body together, having given more abundant -honor to that part which lacked: That there should be no schism in the -body; but that the members should have the same care one for another. -And whether one member suffer, all the members suffer with it; or one -member be honored, all the members rejoice with it. Now ye are the body -of Christ, and members in particular. And God hath set some in the -church, first apostles, secondarily prophets, thirdly teachers, after -that miracles, then gifts of healings, 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? But covet earnestly the best gifts: and -yet shew I unto you a more excellent way." -</p> -<p><b>4. The Vanity of Gifts Without Charity:</b> "Though I speak with -the tongues of men and of angels, and have not charity, I am become as -sounding brass, or a tinkling cymbal. And though I have the gift of -prophecy, and understand all mysteries, and all knowledge; and though I -have all faith, so that I could remove mountains, and have not charity, -I am nothing. And though I bestow all my goods to feed the poor, and -though I give my body to be turned, and have not charity, it profiteth -me nothing." -</p> -<p><b>5. The Excellence and Qualities of Charity:</b> "Charity suffereth -long, and is kind; charity envieth not; charity vaunteth not itself, is -not puffed up, doth not behave itself unseemly, seeketh not her own, -is not easily provoked, thinketh no evil; rejoiceth not in iniquity, -but rejoiceth in the truth; beareth all things, believeth all things, -hopeth all things, endureth all things. Charity never faileth: but -whether there be prophecies, they shall fail; whether there be tongues, -they shall cease; whether there be knowledge, it shall vanish away. -For we know in part, and we prophesy in part. But when that which is -perfect is come, then that which is in part shall be done away. When -I was a child, I spake as a child, I understood as a child, I thought -as a child: but when I became a man, I put away childish things. For -now we see through a glass, darkly; but then face to face: now I -know in part; but then shall I know even as also I am known. And now -abideth faith, hope, charity, these three; but the greatest of these is -charity." -</p> -<p><b>6. The Gift of Prophecy More Excellent than the Gift of Tongues:</b> -"Follow after charity, and desire spiritual gifts, but rather that ye -may prophesy. For he that speaketh in an unknown tongue speaketh not -unto men, but unto God: for no man understandeth him; howbeit in the -spirit he speaketh mysteries. But he that prophesieth speaketh unto men -to edification, and exhortation, and comfort. He that speaketh in an -unknown tongue edifieth himself; but he that prophesieth edifieth the -church." -</p> -<p><b>7. The Uncertainty of Tongues:</b> "I would that ye all spake -with tongues but rather that ye prophesied: for greater is he that -prophesieth than he that speaketh with tongues, except he interpret, -that the church may receive edifying. Now, brethren, if I come unto you -speaking with tongues, what shall I profit you, except I shall speak -to you either by revelation, or by knowledge, or by prophesying, or by -doctrine? And even things without life giving sound, whether pipe or -harp, except they give a distinction in the sounds, how shall it be -known what is piped or harped? For if the trumpet give an uncertain -sound, who shall prepare himself to the battle?" -</p> -<p><b>8. Paul's Choice of Gifts:</b> "So likewise ye, except ye utter by -the tongue words easy to be understood, how shall it be known what -is spoken? for ye shall speak into the air. There are, it may be, -so many kinds of voices in the world, and none of them is without -signification. Therefore if I know not the meaning of the voice, I -shall be unto him that speaketh a barbarian, and he that speaketh shall -be a barbarian unto me. Even so ye, forasmuch as ye are zealous of -spiritual gifts, seek that ye may excel to the edifying of the church. -Wherefore let him that speaketh in an unknown tongue pray that he may -interpret. For if I pray in an unknown tongue, my spirit prayeth, but -my understanding is unfruitful. What is it then? I will pray with the -spirit, and I will pray with the understanding also: I will sing with -the spirit, and I will sing with the understanding also. Else when thou -shalt bless with the spirit, how shall he that occupieth the room of -the unlearned say Amen at thy giving of thanks, seeing he understandeth -not what thou sayest? For thou verily givest thanks well, but the other -is not edified. I thank my God, I speak with tongues more than ye all: -Yet in the church I had rather speak five words with my understanding, -that by my voice I might teach others also, than ten thousand words in -an unknown tongue." -</p> -<p><b>9. Confusion Likely to Come of the Gift of Tongues:</b> "Brethren, -be not children in understanding: howbeit in malice be ye children, but -in understanding be men. In the law it is written, With men of other -tongues and other lips will I speak unto this people; and yet for all -that will they not hear me, saith the Lord. Wherefore tongues are for -a sign, not to them that believe, but to them that believe not: but -prophesying serveth not for them that believe not, but for them which -believe. If therefore the whole church be come together into one place, -and all speak with tongues, and there come in those that are unlearned, -or unbelievers, will they not say that ye are mad? But if all prophesy, -and there come in one that believeth not, or one unlearned, he is -convinced of all, he is judged of all: And thus are the secrets of his -heart made manifest; and so falling down on his face he will worship -God, and report that God is in you of a truth." -</p> -<p><b>10. The Things that Make for Edification:</b> "How is it then, -brethren? when ye come together, every one of you hath a psalm, hath -a doctrine, hath a tongue, hath a revelation, hath an interpretation. -Let all things be done unto edifying. If any man speak in an unknown -tongue, let it be by two, or at the most by three, and that by course; -and let one interpret. But if there be no interpreter, let him keep -silence in the church; and let him speak to himself, and to God. Let -the prophets speak two or three, and let the other judge. If any thing -be revealed to another that sitteth by, let the first hold his peace. -For ye may all prophesy one by one, that all may learn, and all may be -comforted. And the spirits of the prophets are subject to the prophets. -For God is not the author of confusion, but of peace..." -</p> -<p><b>11. Decency and Order Enjoined:</b> "If any man think himself to -be a prophet, or spiritual, let him acknowledge that the things that -I write unto you are the commandments of the Lord. But if any man be -ignorant, let him be ignorant. Wherefore, brethren, covet to prophesy, -and forbid not to speak with tongues. Let all things be done decently -and in order." -</p> - - -<h2>LESSON XXIV. -</h2> -<p class="centered">(Scripture Reading Exercise.) -</p> -<p class="centered">THE PROPHET JOSEPH SMITH ON THE GIFTS OF THE HOLY GHOST.<sup>[A]</sup> -</p> -<table> -<tr><td><p class="intable"><b>ANALYSIS.</b></p></td><td><p class="intable"><b>REFERENCES.</b></p></td></tr> -<tr><td><p class="intable"><b>I. Conflicting Opinions of Men on the Subject, Due to the Absence of Revelation.</b></p></td><td rowspan="5"><p class="indent1st">The citations of Scripture in the body of this lesson.</p></td></tr> -<tr><td><p class="intable"><b>II. Extravagant Expectations Reproved.</b></p></td></tr> -<tr><td><p class="intable"><b>III. All the Gifts Distributed Within the Church.</b></p></td></tr> -<tr><td><p class="intable"><b>IV. Manifestation of Spiritual Gifts Not Always Outwardly Discernable.</b></p></td></tr> -<tr><td><p class="intable"><b>V. Admonition as to Seeking Spiritual Gifts.</b></p></td></tr> -</table><p class="footnote">[Footnote A: The matter used in the "Discussion" is an editorial from -the Times and Seasons of the 15th of June, 1842; and if not written by -the Prophet was at least published with his sanction and approval. In -his Journal History, the Prophet introduces the article as follows: -"Issued an editorial on the 'Gift of the Holy Ghost,' as follows." -(History of the Church, Vol. V, p. 26, et seq.) The side headings are -not part of the original editorial.] -</p> -<p><em>SPECIAL TEXT: "Follow after charity, desire spiritual gifts, but -rather that ye prophesy." (Paul—I Cor. xiv:1.)</em> -</p> - -<h3>DISCUSSION. -</h3> -<p><b>1. Not Every Supernatural Manifestation of God:</b> "Various and -conflicting are the opinions of men in regard to the gift of the Holy -Ghost. Some people have been in the habit of calling every supernatural -manifestation the effects of the Spirit of God, whilst there are others -that think there is no manifestation [i. e., of God] connected with it -at all; and that it is nothing but a mere impulse of the mind, or an -inward feeling, impression, or secret testimony or evidence, which men -possess, and that there is no such a thing as an outward manifestation. -</p> -<p>"It is not to be wondered at that men should be ignorant, in a great -measure, of the principles of salvation, and more especially of the -nature, office, power, influence, gifts, and blessings of the gift -of the Holy Ghost; when we consider that the human family have been -enveloped in gross darkness and ignorance for many centuries past, -without revelation, or any just criterion [by which] to arrive at a -knowledge of the things of God, which can only be known by the Spirit -of God. Hence it not infrequently occurs, that when the Elders of this -Church preach to the inhabitants of the world, that if they obey the -Gospel they shall receive the gift of the Holy Ghost, that the people -expect to see some wonderful manifestation, some great display of -power, or some extraordinary miracle performed; and it is often the -case that young members of this Church for want of better information, -carry along with them their old notions of things, and sometimes fall -into egregious errors. We have lately had some information concerning a -few members that are in this dilemma, and for their information make a -few remarks upon the subject. -</p> -<p><b>2. Priesthood and Church Organization Ineffective without the Holy -Ghost:</b> "We believe in the gift of the Holy Ghost being enjoyed now, -as much as it was in the Apostles' days; we believe that it [the gift -of the Holy Ghost] is necessary to make and to organize the Priesthood, -that no man can be called to fill any office in the ministry without -it;<sup>[A]</sup> we also believe in prophecy, in tongues, in visions, and in -revelations, in gifts, and in healings; and that these things cannot be -enjoyed without the gift of the Holy Ghost. We believe that the holy -men of old spake as they were moved by the Holy Ghost, and that holy -men in these days speak by the same principle; we believe in its being -a comforter and a witness bearer, that it brings things past to our -remembrance, leads us into all truth, and shows us of things to come; -we believe that 'no man can know that Jesus is the Christ, but by the -Holy Ghost.' We believe in it [this gift of the Holy Ghost] in all its -fullness, and power, and greatness, and glory; but whilst we do this, -we believe in it rationally, consistently, and scripturally, and not -according to the wild vagaries, foolish notions and traditions of men. -</p> -<p class="footnote">[Footnote A: See Book of Moroni chapter iii. "And after this manner did -they ordain priests and teachers, according to the gifts and callings -of God unto men; and they ordained them by the power of the Holy Ghost -which was in them."] -</p> -<p><b>3. Man's Inclination to Run to Extremes:</b> "The human family -are very apt to run to extremes, especially in religious matters, -and hence people in general, either want some miraculous display, or -they will not believe in the gift of the Holy Ghost at all. If an -Elder lays his hands upon a person, it is thought by many that the -person must immediately rise and speak in tongues and prophesy; this -idea is gathered from the circumstance of Paul laying his hands upon -certain individuals who had been previously [as they stated] baptized -unto John's baptism; which when he had done, they 'spake in tongues -and prophesied.' Philip also, when he had preached the Gospel to the -inhabitants of the city of Samaria, sent for Peter and John, who when -they came laid their hands upon them for the gift of the Holy Ghost; -for as yet he was fallen upon none of them; and when Simon Magus saw -that through the laying on of the Apostles' hands the Holy Ghost was -given, he offered them money that he might possess the same power. -[Acts viii.] These passages are considered by many as affording -sufficient evidence for some miraculous, visible manifestation, -whenever hands are laid on for the gift of the Holy Ghost. -</p> -<p><b>4. Diversity of Gifts:</b> "We believe that the Holy Ghost is -imparted by the laying on of hands of those in authority, and that the -gift of tongues, and also the gift of prophesy are gifts of the Spirit, -and are obtained through that medium; but then to say that men always -prophesied and spoke in tongues when they had the imposition of hands, -would be to state that which is untrue, contrary to the practice of -the Apostles, and at variance with holy writ; for Paul says, 'To one -is given the gift of tongues, to another the gift of prophecy, and -to another the gift of healing;" and again: 'Do all prophesy? do all -speak with tongues? do all interpret?' evidently showing that all did -not possess these several gifts; but that one received one gift, and -another received another gift—all did not prophesy, all did not speak -in tongues, all did not work miracles; but all did receive the gift -of the Holy Ghost; sometimes they spake in tongues and prophesied in -the Apostles' days, and sometimes they did not. The same is the case -with us also in our administrations, while more frequently there is no -manifestation at all; that is visible to the surrounding multitude; -this will appear plain when we consult the writings of the apostles, -and notice their proceedings in relation to this matter. Paul, in I -Cor. xii, says, 'Now concerning spiritual gifts, brethren, I would -not have you ignorant;' it is evident from this, that some of them -were ignorant in relation to these matters, or they would not need -instruction. -</p> -<p><b>5. Spiritual Gifts to be Sought After:</b> "Again, in chapter xiv, -he says, 'Follow after charity and desire spiritual gifts, but rather -that ye may prophesy.' It is very evident from these Scriptures that -many of them had not spiritual gifts, for if they had spiritual gifts -where was the necessity of Paul telling them to follow after them, -and it is as evident that they did not all receive those gifts by the -imposition of the hands; for they as a Church had been baptized and -confirmed by the laying on of hands—and yet to a Church of this kind, -under the immediate inspection and superintendency of the Apostles, -it was necessary for Paul to say, 'Follow after charity, and desire -spiritual gifts, but rather that ye may prophesy,' evidently showing -that those gifts were in the Church, but not enjoyed by all in their -outward manifestations. -</p> -<p>"But suppose the gifts of the Spirit were immediately, upon the -imposition of hands, enjoyed by all, in all their fullness and power; -the skeptic would still be as far from receiving any testimony except -upon a mere casualty as before, for all the gifts of the Spirit are not -visible to the natural vision, or understanding of man: indeed very -few of them are. We read that 'Christ ascended into heaven and gave -gifts unto men; and Me gave some Apostles, and some Prophets, and some -Evangelists, and some Pastors and Teachers.' [Eph. iv.] -</p> -<p><b>6. Diversity of Spiritual Gifts:</b> "The Church is a compact body -composed of different members, and is strictly analogous to the human -system, and Paul, after speaking of the different gifts, says, 'Now ye -are the body of Christ and members in particular; 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 Teachers? Are all workers of miracles? -Do all speak with tongues? Do all interpret?' It is evident that they -do not; yet are they all members of one body. All members of the -natural body are not the eye, the ear, the head or the hand—yet the -eye cannot say to the ear I have no need of thee, nor the head to the -foot, I have no need of thee; they are all so many component parts in -the perfect machine—the one body; and if one member suffer, the whole -of the members suffer with it: and if one member rejoice, all the rest -are honored with it. -</p> -<p>"These, then, are all gifts; they come from God; they are of God; they -are all the gifts of the Holy Ghost; they are what Christ ascended -into heaven to impart; and yet how few of them could be known by the -generality of men. Peter and John were Apostles, yet the Jewish court -scourged them as imposters. Paul was both an Apostle and Prophet, yet -they stoned him and put him into prison. The people knew nothing about -it, although he had in his possession the gift of the Holy Ghost Our -Savior was 'anointed with the oil of gladness above his fellows,' yet -so far from the people knowing Him, they said He was Beelzebub, and -crucified Him as an imposter. Who could point out a Pastor, a Teacher, -or an Evangelist by their appearance, yet had they the gift of the Holy -Ghost? -</p> -<p><b>7. Spiritual Gifts Not Always Outwardly Discernible:</b> "But to -come to the other members of the Church, and examine the gifts as -spoken of by Paul, and we shall find that the world can in general -know nothing about them, and that there is but one or two that -could be immediately known, if they were all poured out immediately -upon the imposition of hands. In I Cor. xii, Paul says, 'There are -diversities of gifts yet 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 -manifestations of the Spirit is given unto 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 the -discerning of spirits; to another divers kind of tongues; to another -the interpretation of tongues. But all these worketh that one and the -self same spirit, dividing to each man severally as he will.' -</p> -<p>"There are several gifts mentioned here, yet which of them all could -be known by an observer at the imposition of hands? The word of -wisdom, and the word of knowledge, are as much gifts as any other, yet -if a person possessed both of these gifts, or received them by the -imposition of hands, who would know it? Another might receive the gift -of faith, and they would be as ignorant of it. Or suppose a man had -the gift of healing or power to work miracles, that would not then be -known; it would require time and circumstances to call these gifts into -operation. Suppose a man had the discerning of spirits, who would be -the wiser for it? Or if he had the interpretation of tongues, unless -someone spoke in an unknown tongue, he of course would have to be -silent; there are only two gifts that could be made visible—the gift -of tongues and the gift of prophecy. These are things that are the most -talked about, and yet if a person spoke in an unknown tongue, according -to Paul's testimony, he would be a barbarian to those present. They -would say that it was gibberish; and if he prophesied they would call -it nonsense. The gift of tongues is the smallest gift perhaps of the -whole, and yet it is one that is the most sought after. -</p> -<p>"So that according to the testimony of Scripture and the manifestations -of the Spirit in ancient days, very little could be known about it by -the surrounding multitude, except on some extraordinary occasion, as on -the day of Pentecost. -</p> -<p>"The greatest, the best, and the most useful gifts would be known -nothing about by an observer. It is true that a man might prophesy, -which is a great gift, and one that Paul told the people—the -Church—to seek after and to covet, rather than to speak in tongues; -but what does the world know about prophesying? Paul says that it -'serveth only to those that believe.' But does not the Scriptures -say that they spake in tongues and prophesied? Yes; but who is it -that writes these Scriptures? Not the men of the world or mere casual -observers, but the Apostles—men who knew one gift from another, and -of course were capable of writing about it; if we had the testimony of -the Scribes and Pharisees concerning the outpouring of the Spirit on -the day of Pentecost, they would have told us that it was no gift, but -that the people were 'drunken with new wine,' and we shall finally have -to come to the same conclusion that Paul did—'No man knows the things -of God but by the Spirit of God;' for with the great revelations of -Paul when he was caught up into the third heaven and saw things that -were not lawful to utter, no man was apprised of it until he mentioned -it himself fourteen years after: and when John had the curtains of -heaven withdrawn, and by vision looked through the dark vista of future -ages, and contemplated events that should transpire throughout every -subsequent period of time, until the final winding up scene—while he -gazed upon the glories of the eternal world, saw an innumerable company -of angels and heard the voice of God—it was in the Spirit, on the -Lord's day, unnoticed and unobserved by the world. -</p> -<p>"The manifestations of the gift of the Holy Ghost, the ministering of -angels, or the development of the power, majesty or glory of God were -very seldom manifested publicly, and that generally to the people of -God, as to the Israelites; but most generally when angels have come, -or God has revealed Himself, it has been to individuals in private, in -their chamber; in the wilderness or fields, and that generally without -noise or tumult. The angel delivered Peter out of prison in the dead -of night; came to Paul unobserved by the rest of the crew; appeared to -Mary and Elizabeth without the knowledge of others; spoke to John the -Baptist whilst the people around were ignorant of it. -</p> -<p>"When Elisha saw the chariots of Israel and the horsemen thereof, -it was unknown to others. When the Lord appeared to Abraham it was -at his tent door; when the angels went to Lot, no person knew them -but himself, which was the case probably with Abraham and his wife; -when the Lord appeared to Moses, it was in the burning bush, in the -tabernacle, or in the mountain top; when Elijah was taken in a chariot -of fire, it was unobserved by the world; and when he was in a cleft -of rock, there was loud thunder, but the Lord was not in the thunder; -there was an earthquake, but the Lord was not in the earthquake; and -then there was a still small voice, which was the voice of the Lord, -saying, 'What doest thou hear, Elijah?' -</p> -<p><b>8. An Admonition to Righteousness:</b> "The Lord cannot always be -known by the thunder of His voice, by the display of His glory or by -the manifestation of His power; and those that are the most anxious to -see these things, are the least prepared to meet them, and were the -Lord to manifest His power as He did to the children of Israel, such -characters would be the first to say, 'Let not the Lord speak any more, -lest we His people die.' -</p> -<p>"We would say to the brethren, seek to know God in your closets, call -upon him in the fields. Follow the directions of the Book of Mormon, -and pray over, and for your families, your cattle, your flocks, your -herds, your corn, and all things that you possess; ask the blessing -of God upon all your labors, and everything that you engage in. Be -virtuous and pure; be men of integrity and truth; keep the commandments -of God; and then you will be able more perfectly to understand the -difference between right and wrong—between the things of God and the -things of men; and your path will be like that of the just, which -shineth brighter and brighter unto the perfect day. -</p> -<p>"Be not so curious about tongues, do not speak in tongues except -there be an interpreter present; the ultimate design of tongues is to -speak to foreigners, and if persons are very anxious to display their -intelligence, let them speak to such in their own tongues. The gifts of -God are all useful in their place, but when they are applied to that -which God does not intend, they prove an injury, a snare and a curse -instead of a blessing." -</p><p></p> - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of The Seventy's Course in Theology -(Fifth Year), by B. H. 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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 (Fifth Year) - Divine Immanence and the Holy Ghost - -Author: B. H. Roberts - -Release Date: October 13, 2019 [EBook #60492] - -Language: English - -Character set encoding: ASCII - -*** START OF THIS PROJECT GUTENBERG EBOOK SEVENTY'S COURSE--THEOLOGY (5TH YEAR) *** - - - - -Produced by the Mormon Texts Project -(https://mormontextsproject.org/), with thanks to Rachel -Helps and BYU Transcribe - - - - - - -The Seventy's Course in Theology - -Fifth Year - -Divine Immanence and the Holy Ghost - -By B. H. ROBERTS - -Of the First Council of Seventy - -_"He comprehendeth all things, and all things are before him, and all -things are round about him: and he is above all things, and in all -things, and is through all things, and is round about all things; and -all things are by him, and of him, even God, for ever and ever."--Doc. -and Cov., Sec. 88._ - -_"I have always declared God to be a distinct personage, Jesus Christ -a separate and distinct personage from God the Father, and that the -Holy Ghost was a distinct personage and a Spirit."--Joseph Smith, (June -16th, 1842.)_ - -Salt Lake City - -1912 - - - -Introduction. - -I. THE CLOSE OF THE SEVENTY'S SPECIAL COURSE IN THEOLOGY. - -[Footnote: It is suggested that this Introduction be treated in the -class as a lesson.] - -This Introduction is intended to serve two purposes: an Introduction -to the treatise which follows; and a valedictory to the "Seventy's -Course in Theology." The latter has reached a period, for the present -at least, as arrangements are being made to have prepared one course -of study in successive annual manuals for the three quorums of the -Melchizedek Priesthood, the Seventies, High Priests, and Elders -Quorums. The reasons for making this change are that the "Gospel is -one;" that the duty of becoming acquainted with it rests equally upon -High Priests, Seventies, and Elders; that which will qualify one of -these quorums to preach this one gospel abroad, will qualify the others -for preaching it at home; and _vice versa_. Each of these quorums, -where there is a sufficient number in each to form a good, strong -class, will still continue, as now, in their separate classes, though -studying the same manual. Where the quorums in the smaller wards are -not strong enough in numbers to assure a good class separately, they -can meet conjointly for class work and under such circumstances, having -the same text book, will be a very great advantage. The plan will also -economize both time and money in the matter of publishing manuals; -for it is patent that one text book can more readily be produced than -three, and at less expense. - -These considerations, it is hoped, will outweigh any feeling of -disappointment which but for them might arise over the discontinuance -of the Seventy's special course in Theology; and then, undoubtedly, -when the new and united course shall be opened, we may reasonably -expect that its lines will be laid on a much larger ground plan, and -in its development there will be employed brethren of such scholarship -and talent as shall warrant the expectation of the very best text books -that can be produced on the great theme of which they will treat--the -Gospel of our Lord Jesus Christ. - -II. SUBJECT OF THE PRESENT YEAR BOOK. - -So much for the "valedictory" part of this Introduction; and now as to -the subject of the present Year Book. We have here the consideration -of a theme in some respects the loftiest and mightest that the mind -of man can be led to contemplate: God Immanent in the world; and God -in union with men through the medium of the Holy Ghost. Confessedly -the subject is one around which much of mystery gathers; and there are -not wanting those who, on that account, are in favor of leaving it so, -without attempting an exposition of the nature or offices of the Spirit -Immanent in the world, and the Spirit Witness to the soul of man. I -think no one can be more conscious of human limitations to understand -divine things than I am. And I doubt if any one can have greater -appreciation of the need of being careful to keep within the limits of -what God has revealed upon these subjects; for it is only what he has -revealed that can rightly instruct men in the things of God. Moreover -in no department is the frank and honest confession "I don't know," -more imperative than in Theology; and when it is given as an actual -confession of having reached the limits of our knowledge, it is worthy -of all praise. But if it becomes tainted with the spirit of "I don't -care," then I have no respect for it. - -III. MENTAL EFFORT REQUIRED TO MASTER THE THINGS OF GOD. - -There is another phase in which the same thing occurs. It requires -striving--intellectual and spiritual--to comprehend the things of -God--even the revealed things of God. In no department of human -endeavor is the aphorism "no excellence without labor"--more in force -than in acquiring knowledge of the things of God. The Lord has placed -no premium upon idleness or indifference here--"seek and ye shall -find;" "knock and it shall be opened unto you;" "seek ye diligently and -teach one another words of wisdom; yea, seek ye out of the best books -words of wisdom; seek learning even by study and also by faith"--such -the admonitions God gives in reference to our pursuit of knowledge of -divine things. - -Oliver Cowdery thought the work of translating from the Nephite -plates would be easy. He sought the privilege of translating and was -given an opportunity. He, it appears, believed that all that would -be necessary would be for him to ask God, and without giving further -thought the translation would be given him. His expectation in this was -disappointed. He failed to translate. Then the Lord said: "You supposed -that I would give it [i. e., the power to translate] unto you, when -you took no thought save it was to ask me; but behold, I say unto you, -that you must study it out in your mind; then you must ask me if it -be right, and if it is right I will cause that your bosom shall burn -within you; therefore you shall feel that it is right." (Doc. and Cov. -Sec. 9.) - -The incident illustrates the truth here contended for--achievement in -divine things, progress in the knowledge of them, comes only with hard -striving, earnest endeavor, determined seeking. - -IV. THE PLEA OF "THUS FAR, BUT NO FURTHER." - -Mental laziness is the vice of men, especially with reference to divine -things. Men seem to think that because inspiration and revelation are -factors in connection with the things of God, therefore the pain and -stress of mental effort are not required; that by some means these -elements act somewhat as Elijah's ravens and feed us without effort on -our part. To escape this effort, this mental stress to know the things -that are, men raise all too readily the ancient bar--"Thus far shalt -thou come, but no farther." Man cannot hope to understand the things of -God, they plead, or penetrate those things which he has left shrouded -in mystery. "Be thou content with the simple faith that accepts without -question. To believe, and accept the ordinances, and then live the -moral law will doubtless bring men unto salvation; why then should -man strive and trouble himself to understand? Much study is still a -weariness of the flesh." So men reason; and just now it is much in -fashion to laud "the simple faith;" which is content to believe without -understanding, or even without much effort to understand. And doubtless -many good people regard this course as indicative of reverence--this -plea in bar of effort--"thus far and no farther." "There is often a -great deal of intellectual sin concealed under this old aphorism," -remarks Henry Drummond. "When men do not really wish to go farther they -find it an honorable convenience sometimes to sit down on the outmost -edge of the 'holy ground' on the pretext of taking off their shoes." -"Yet," he continues, "we must be certain that, making a virtue of -reverence, we are not merely excusing ignorance; or under the plea of -'mystery' evading a truth which has been stated in the New Testament a -hundred times, in the most literal form, and with all but monotonous -repetition." (Spiritual Law, pp. 89, 90.) - -This sort of "reverence" is easily simulated, and is of such flattering -unction, and so pleasant to follow--"soul take thine ease"--that -without question it is very often simulated; and falls into the same -category as the simulated humility couched in "I don't know," which so -often really means "I don't care, and do not intend to trouble myself -to find out." - -V. THE PRAISE OF SIMPLE FAITH. - -I maintain that "simple faith"--which is so often ignorant and -simpering acquiescence, and not faith at all--but simple faith taken at -its highest value, which is faith without understanding of the thing -believed, is not equal to intelligent faith, the faith that is the gift -of God, supplemented by earnest endeavor to find through prayerful -thought and research a rational ground for faith--for acceptance of -truth; and hence the duty of striving for a rational faith in which -the intellect as well as the heart--the feeling--has a place and is a -factor. - -But, to resume: This plea in bar of effort to find out the things -that are, is as convenient for the priest as it is for the people. -The people of "simple faith," who never question, are so much easier -led, and so much more pleasant every way--they give their teachers so -little trouble. People who question because they want to know, and -who ask adult questions that call for adult answers, disturb the ease -of the priests. The people who question are usually the people who -think--barring chronic questioners and cranks, of course--and thinkers -are troublesome, unless the instructors who lead them are thinkers -also; and thought, eternal, restless thought, that keeps out upon the -frontiers of discovery, is as much a weariness to the slothful, as -it is a joy to the alert and active and noble minded. Therefore one -must not be surprised if now and again he finds those among religious -teachers who give encouragement to mental laziness under the pretense -of "reverence;" praise "simple faith" because they themselves, -forsooth, would avoid the stress of thought and investigation that -would be necessary in order to hold their place as leaders of a -thinking people. - -VI. THE INCENTIVES TO, AND THE GLORY OF, KNOWLEDGE IN THE NEW -DISPENSATION. - -Against all the shams of simulated humility and false reverence which -are but pleas to promote and justify mental laziness, I launch the -mighty exhortations and rebukes of the New Dispensations of the Gospel -of the Christ--the Dispensation of the Fulness of Times, in which God -has promised "to gather together in one all things in Christ, both -which are in heaven and which are on earth; even in him." They are as -follows: - -_"The glory of God is Intelligence." (Doc. and Cov. Sec. 93.)_ - -_"It is impossible for a man to be saved in Ignorance." (Doc. and Cov. -Sec. 131.)_ - -_"Whatever principles of intelligence we attain unto in this life, it -will rise with us in the resurrection." (Doc. and Cov. Sec. 130.)_ - -_"If a person gains more knowledge and intelligence in this life -through his diligence and obedience than another, he will have so much -the advantage in the world to come." (Doc. and Cov. Sec. 130.)_ - -_"A man is saved no faster than he gets knowledge, for if he does not -get knowledge, he will be brought into captivity by some evil power -in the other world, as evil spirits will have more knowledge, and -consequently more power, than many men who are on the earth." (Joseph -Smith--History of the Church, Vol. IV., p. 588.)_ - -_"Knowledge saves a man; and in the world of spirits no man can be -exalted but by knowledge; so long as a man will not give heed to the -commandments he must abide without salvation. If a man has knowledge -he can be saved; although he has been guilty of great sins, he will be -punished for them. But when he consents to obey the Gospel, whether -here or in the world of Spirits, he is saved." (Joseph Smith--Minutes -of the General Conference of the Church, April, 1844. "Improvement -Era," Jan., 1909, p. 186.)_ - -_"Seek ye diligently and teach one another words of wisdom; yea, seek -ye out of the best books words of wisdom: seek learning even by study, -and also by faith." (Doc. and Cov. Sec. 88:118.)_ - -_"I give unto you a commandment, that you teach one another the -doctrine of the Kingdom."_ - -_"Teach ye diligently and my grace shall attend you, that you may be -instructed more perfectly in theory, in principle, in doctrine, in the -law of the gospel, in all things that pertain unto the kingdom of God, -that are expedient for you to understand;_ - -_"Of things both in heaven and in the earth, and under the earth; -things which have been, things which are, things which must shortly -come to pass; things which are at home, things which are abroad; the -wars and the perplexities of the nations, and the judgments which are -on the land, and a knowledge also of countries and of kingdoms,_ - -_"That ye may be prepared in all things when I shall send you again to -magnify the calling whereunto I have called you, and the mission with -which I have commissioned you." (Doc. and Cov. Sec. 88:79-90.)_ - -_"It is important that we should understand the reasons and causes of -our exposure to the vicissitudes of life and of death, and the designs -and purposes of God in our coming into the world, our sufferings -here, and our departure hence. What is the object of our coming into -existence, then dying and falling away, to be here no more? It is but -reasonable to suppose that God would reveal something in reference -to the matter, and it is a subject we ought to study more than any -other. We ought to study it day and night, for the world is ignorant in -reference to their true condition and relation. If we have any claim on -our Heavenly Father for anything, it is for knowledge on this important -subject." (Joseph Smith--History of the Church, Vol. VI., p. 50.)_ - -_"God shall give unto you (the saints) knowledge by his Holy Spirit, -yea by the unspeakable gift of the Holy Ghost, that has not been -revealed since the world was until now: which our forefathers have -waited with anxious expectation to be revealed in the last times, -which their minds were pointed to, by the angels, as held in reserve -for the fullness of their glory; a time to come in the which nothing -shall be withheld, whether there be one God or many Gods, they shall be -manifest; all thrones and dominions, principalities and powers, shall -be revealed and set forth upon all who have endured valiantly for the -gospel of Jesus Christ; and also if there be bounds set to the heavens, -or to the seas; or to the dry land, or to the sun, moon, or stars; -all the times of their revolutions; all the appointed days, months, -and years, and all the days of their days, months, and years, and all -their glories, laws, and set times, shall be revealed, in the days of -the dispensation of the fulness of times, according to that which was -ordained in the midst of the Council of the Eternal God of all other -Gods, before this world was, that should be reserved unto the finishing -and the end thereof, when every man shell enter into his eternal -presence, and into his immortal rest. How long can rolling waters -remain impure? What power shall stay the heavens? As well might man -stretch forth his puny arm to stop the Missouri river in its decreed -course, or to turn it up stream, as to hinder the Almighty from pouring -down knowledge from heaven, upon the heads of the Latter-day Saints" -(Doc. and Cov. Sec. 121, 26-33.)_ - -VII. NECESSARY ATTITUDE OF THE CHURCH IN THE MATTER OF MENTAL -ACTIVITY AND INTELLECTUAL DEVELOPMENT. - -Surely, in the presence of this array of incentives, instructions -and commandments to seek for knowledge, taken from the revelations -and other forms of instruction by the Prophet of the New -Dispensation--taking into account also the scope of the field of -knowledge we are both persuaded and commanded to enter--whatever -position other churches and their religious teachers may take, the -Church of Jesus Christ in the New Dispensation can do no other than to -stand for mental activity, and earnest effort to come to a knowledge -of truth up to the very limit of man's capacity to find it, and the -goodness and wisdom of God to reveal it. - -The New Dispensation having opened with such a wonderful revelation -respecting God, making known as the very first step in that revealed -knowledge not only the _being_ of God but the _kind_ of -beings both the Father and the Son are--its representatives may not -now attempt to arrest the march of inquiry and plead "mystery" or -"humility" or "reverence" as a bar to entrance into those very fields -of knowledge God has commanded us to enter, and reap in, and of which -he gives us assurance that our harvest shall be abundant. - -VIII. THE LIMITS OF OUR INQUIRIES. - -Let me not be misunderstood. Again I say, I am aware that there are -limits to man's capacity to understand things that are. That God also -in his wisdom has not yet revealed all things, especially respecting -the Godhead; and that where his revelations have not yet cast their -rays of light on such subjects, it is becoming in man to wait upon the -Lord, for that "line upon line, and precept upon precept" method by -which he, in great wisdom, unfolds in the procession of the ages the -otherwise hidden treasures of his truths. All this I agree to; but all -this does not prevent us from a close perusal and careful study of -what God has revealed upon any subject, especially when that study is -perused reverently, with constant remembrance of human limitations, and -with an open mind, which ever stands ready to correct the tentative -conclusions of today by the increased light that may be shed upon the -subject on the morrow. Which holds as greater than all theories and -computations the facts--the truth. These are the principles by which -I have sought to be guided in these five Year Books of the Seventy's -Course in Theology, and in some more than in the one herewith presented. - -But some would protest against investigation lest it threaten the -integrity of accepted formulas of truth--which too often they confound -with the truth itself, regarding the scaffolding and the building as -one and the same thing. The effective answer to that may be given in -the words of Sir Oliver Lodge: "A faith dependent on blinkers and -fetters for its maintenance is not likely in a progressive age to last -many generations.(Science and Immortality, p. 130.) "From age to age, -our knowledge is growing from more to more," remarks John Fiske, in -his "Century of Science." "By this enlarged experience our minds are -affected from day to day and from year to year, in more ways than we -can detect or enumerate. It opens our minds to some notions, and makes -them incurably hostile to others; so that, for example, new truths -well nigh beyond comprehension, like some of those connected with the -luminiferous ether are accepted, and old beliefs once universal like -witchcraft, are scornfully rejected. Vast changes in mental attitude -are thus wrought before it is generally realized." ("Century of -Science," p. 145.) This holds good in theology as in science. Not that -the universal and fundamental truths in theology which God has revealed -change, but that men's method of viewing them and expounding them -changes, and, let us hope, changes for the better, for the more clear -and perfect understanding and development of them--else there would be -no progress in theology--while in all things else there is progress. -But here let me conclude Fiske's noble passage: - -"In this inevitable struggle [between vanishing old ideas and incoming -new ones] there has always been more or less pain, and hence free -thought has not usually been popular. It has come to our life-feast -as a guest unbidden and unwelcome; but it has come to stay with us, -and already proves more genial than was expected. Deadening, cramping -finality has lost its" charm for him who has tasted of the ripe fruit -of the tree of knowledge. In this broad universe of God's wisdom and -love, not leashes to restrain us are needed, but wings to sustain -our flight. Let bold but reverent thought go on and probe creation's -mysteries, till faith and knowledge "make one music as before, but -vaster." - -IX. THE RIGHT TO SEEK KNOWLEDGE ASIDE FROM REVEALED KNOWLEDGE. - -One other thing: Such subjects as are treated in this Year Book -necessarily rest on what God has revealed--that is, for the data, the -facts involved; but that does not necessarily hold as to illustration -and argument for development of the truth and making clear the revealed -things of God. Here one may do as it is said Clement of Alexandrea did -in urging men to strive for a knowledge of Christian truth, rather than -a mere belief of it; "such instruction was to come primarily from the -'Divine Word'; but everything in the range of human learning was to be -welcomed as co-operating with him. For Clement gratefully acknowledged -truth wherever found, whether among heathens or heretics." It should be -observed, however, "that while constantly confirming his propositions -from his Greek writers, he ever turns for a final appeal to the -scriptures"--that, too, must be our course. - -So much by way of presenting the spirit in which I have pursued my own -studies upon the high themes of these Seventy's Year Books, and this -present one in particular. - -X. JUSTIFICATION FOR USING DOUBLE TITLE. - -The subject of Divine Immanence and the Holy Ghost should be considered -together because there are such relations and apparent contrasts -subsisting between them--such a likeness and such apparent differences, -that they may properly be understood only when so considered--that is, -conjointly. - -The conception of God immanent in the world, not in bodily presence, of -course, but by his spirit--a divine power, carrying with it everywhere -the influence of God--proceeding forth from the presence of God to -fill the immensity of space; the light which lighteth every man that -cometh into the world--to which all men have access whether following -the light of nature or of revelation, the light which is in all things -and the power by which all things are sustained and in which they live -and move and have their being--this conception, with the conception of -the Holy Ghost as a Spirit-personage, union with whom and companionship -with whom can only be secured by obedience to the laws and ordinances -of the Gospel, is a conception that will correct some errors of -argumentation that have here and there obtained in the literature of -the subject, and leads to an understanding of things at once rational -and uplifting, because it is a development of the truth as God has -revealed it. This is the purpose of the treatise--The Divine Immanence, -and the Holy Ghost. - -WORKS OF REFERENCE. - -Relative to works of reference I would remind the student that outside -of the scriptures accepted by the Church the works that may be cited to -assist one in studying the subject of this treatise are very scarce, -since the doctrine of the Church on the subject is so radically -different from that of the world. I can therefore only recommend as -helpful the following brief list. - -The Seventy's Library, viz.: - -_The Bible,_ - -_The Book of Mormon,_ - -_The Doctrine and Covenants,_ - -_The Pearl of Great Price,_ containing the _Book of Moses,_ -the _Book of Abraham,_ and some of the _Writings of Joseph -Smith._ - -The above books are certainly indispensable to every Seventy, and -should be owned by every member of our quorums. The First Council -in their recommendations, added to the above list, _"Richards and -Little's Compendium of the Doctrines of the Gospel,"_ and called the -set the "Seventy's Indispensable Library." - -Elder James E. Talmage's _Articles of Faith,_ - -Orson Pratt's Works--_Kingdom of God._ - -_Rays of Living Light,_ by President Charles W. Penrose. - -_Scientific Aspects of Mormonism,_ N. L. Nelson. - -_The Gospel,_ Roberts. - -_The Mormon Doctrine of Deity,_ Roberts. - -The Seventy's Year Books, a complete set. There is constant reference -made in the present number to previous numbers; and the student who -is not in possession of those numbers is by so much deprived of the -opportunity to complete his inquiry on the division of the subject he -may have in hand, and as this number completes at present the set of -Seventy's Year Books, each member of the respective quorums, we think, -should be anxious to obtain the complete set. - -After enumerating the above books, published by writers in the Church, -I suggest as in a way helpful to an understanding of the trend of -modern thinking, somewhat along the lines of spiritual and scientific -thought with which the Seventies of the Church ought to be acquainted, -the following: - -_Natural Law in the Spiritual World,_ Henry Drummond, 1893. - -_Studies in Religion,_ Fiske. - -_A Century of Science,_ Fiske. - -_Reconstruction of Religious Beliefs,_ Mallock. - -_The Religious Conceptions of the World,_ Rogers. - -_Science and Immortality,_ Sir Oliver Lodge. - -All the books enumerated in the above list of works of reference may be -obtained at the Deseret Sunday School Union Book Store, Salt Lake City. - - - -The Seventy's Course in Theology. - -FIFTH YEAR - - - -PART I - -Divine Immanence. - - - -LESSON I. - -(Scripture Reading Exercise.) - -IMMANENCE OF GOD. - -ANALYSIS. - -I. Definition of "Immanent." - -II. Distinction Between "Omnipresence" and "Immanence." - -III. Revelation commits the Church to the Doctrine of Divine Immanence. - -REFERENCES. - -Any of the standard dictionaries. - -The Scripture passages cited in the "Discussion" of this lesson. - -_SPECIAL TEXT: "The Light which now shineth, which giveth you light, is -through him who enlighteneth your eyes, which is the same light that -quickeneth your understandings; which Light proceedeth forth from the -presence of God to fill the immensity of space." (Doc. and Cov. Sec. -lxxxviii:11, 12.)_ - -DISCUSSION. - -_1. Definition of Immanent:_ The word "Immanent" means -"indwelling," "remaining within;" "opposed to transient," or -"transitive."[A] Such the definition of the adjective. The noun, -"Immanence," is defined as "the state of being immanent," "a permanent -abiding within"--"indwelling."[B] As applied to God it conveys the -idea of essential and permanent Divine presence in all the universe. It -excludes the idea of movement or transition from one place to another -in order for the Deity to be at a given place, since immanence conveys -the idea of Divine presence being already and constantly at every point -in the universe; hence movement conceived as necessary to presence is -not essential, but is excluded from the conception of immanence. - -[Footnote A: The Standard Dictionary, Funk and Wagnalls.] - -[Footnote B: See both Standard and Century Dictionaries.] - -_2. Distinction Between Omnipresence and Immanence:_ It may be -thought that "immanence" is but the restatement in another form, of -the attribute of omnipresence in Deity--simply an affirmation of his -every-whereness; and it must be admitted that there is at least a -close resemblance if not identity between the two things for which -the two terms stand. And yet there is a difference between immanence -and omnipresence. The latter means merely the every-whereness of God, -"present in all places and at the same time."[A] - -[Footnote A: Century Dictionary.] - -Immanence means that, too; but it means more than that. It means -_presence accompanied by power_; or presence plus power; presence -accompanied by doing, or act, leading to manifestations of God's -power. In modern philosophy the word is applied to the operations of a -Creator conceived of as in organic connection with the creation;[A] -and we shall see presently that this is as true in theology as it is in -philosophy. - -[Footnote A: Century Dictionary. Joseph Le Conte, Professor of Geology -and Natural History in the University of California, discussing what -belief in God would be for rational philosophy, says: "It is the belief -in a God not far away beyond our reach, who once long ago enacted laws -and created forces which continue of themselves to run the machine -we call nature, but a God immanent, a God resident in Nature, at all -times and in all places directing every event and determining every -phenomenon; a God in whom in the most literal sense not only we but all -things have their being, in whom all things consist, through whom all -things exist, and without whom there would be and could be nothing. -According to this view the phenomena of Nature are naught else than -objectified modes of divine thought, the forces of Nature naught else -than different forms of one omnipresent, divine energy or will; the -laws of Nature naught else than the regular modes of operation of -that divine will, invariable because he is unchangeable. According -to this view the law of gravitation is naught else than the mode of -operation of the divine energy in sustaining the cosmos--the divine -method of sustentation." ("Evolution and Its Relation to Religious -Thought"--1902--pp. 300, 301.)] - -_3. Does Revelation Teach Immanence of God:_ Here we may as well -consider the question whether or not the scriptures teach the doctrine -of immanence as defined above. Of the doctrine of God's omnipresence -there can be no question at all. David states it beautifully: - -"Whither shall I go from thy spirit, or whither shall I flee from thy -presence? If I ascend up into heaven thou art there: if I make my bed -in hell, behold, thou art there. If I take the wings of the morning -and dwell in the uttermost parts of the sea; even there shall thy -hand lead me, and thy right hand shall hold me. If I say surely the -darkness shall cover me; even the night shall be light about me. Yea -the darkness hideth not from thee; but the night shineth as the day: -the darkness and the light are both alike to thee."[A] - -[Footnote A: Psalms cxxxix:7-12.] - -Jeremiah is equally as clear in a statement of the same truth, even if -less poetical: - -"Can any hide himself in secret places that I shall not see him? saith -the Lord. Do not I fill heaven and earth? saith the Lord."[A] - -[Footnote A: Jeremiah xxiii:24.] - -Solomon said of God: - -"The heaven, and heaven of heavens cannot contain thee, how much less -this house that I have builded?"[A] - -[Footnote A: I Kings viii:27.] - -Paul declares that God is "not far from every one of us; for in him we -live and move and have our being."[A] - -[Footnote A: Acts xvii:26-28.] - -_4. Limitations of Foregoing Revelations to Omnipresence:_ These -declarations go at least as far as to establish the omnipresence of -God, not of his bodily, but of his spiritual presence; but they do -not quite express the conception presented in the word immanence -which I have said equals the attribute of omnipresence plus divine -power, and act. It was left for our modern revelations to present that -idea. This is done in the revelation which first declares that "the -elements"--having reference to the elements of the material world--"are -eternal;" that "spirit and element inseparably connected receive a -fulness of joy;" that "the elements are the tabernacle of God."[A] That -is, in some way, God is immanent, ever present and everywhere present, -in the universe.[B] - -[Footnote A: Doc. and Cov., Sec. xciii:33-35.] - -[Footnote B: The Universe: It may be well to bring before the mind of -the student a brief definition of this term "universe," in which we are -saying that God is immanent, in order that we may appreciate somewhat -at least the largeness of things with which we are dealing. I take the -definition from Haeckel: - -"(a) The extent of the universe is infinite and unbounded; it is empty -in no part, but everywhere filled with substance. - -"(b) The duration of the world (i. e. Universe) is equally infinite and -unbounded; it has no end; it is eternity." (Riddle of the Universe, p. -242.) And in this infinite and eternal universe, God, in some way, is -everywhere present and potentially or actually active--immanent.] - -_5. God Not Only Everywhere Present, But Power and Act:_ Our -theology recognizes Jesus Christ as not only divine but Deity;[A] and -this Immanence of God in the world is in some of our modern revelations -spoken of as the "Light of Christ:"[B] - -[Footnote A: Seventy's Year Book No. III, Lessons XXXIII and XXXIV.] - -[Footnote B: A near equivalent to this phrase, "the light of Christ," -is also used in the New Testament in connection with the idea of its -being a vital as well as an intelligent principle--the life and the -light of the world: "In him [the Christ, see context] was life; and -the life was the light of men; and the light shineth in the darkness, -and the darkness comprehended it not." John was sent to bear witness -of that light: "That was the true light, which lighteth every man that -cometh into the world. He was in the world, and the world was made by -him, and the world knew him not. He came unto his own, and his own -received him not. But as many as received him, to them gave he power to -become the sons of God, even to them that believe on his name." (St. -John's Gospel i:1-12.) See also Doc. and Cov., Sec. lxxxiv:45-47.] - -"He that ascended up on high, as also he descended below all things; in -that he comprehended all things, that he might be in all and through -all things, the light of truth; - -"Which truth shineth. _This is the light of Christ_. As also he is in -the sun, and the light of the sun, and the power thereof by which It -was made; - -"As also he is in the moon, and is the light of the moon, and the power -thereof by which it was made. - -"As also the light of the stars, and the power thereof by which they -were made. - -"And the earth also, and the power thereof; even the earth upon which -you stand. - -"And the light which now shineth, which giveth you light, is through -him who enlighteneth your eyes, which is the same light that quickeneth -your understandings; - -"Which light proceedeth forth from the presence of God to fill the -immensity of space. - -"The light which is in all things; which giveth life to all things; -which is the law by which all things are governed: even the power of -God who sitteth upon his throne, who is in the bosom of eternity, who -is in the midst of all things."[A] - -[Footnote A: Doc. and Cov., Sec. lxxxviii:6-13.] - -And later in the same Revelation it is said: - -"Judgment goeth before the face of him who sitteth upon the throne -[God], and governeth and executeth all things; - -"He comprehendeth all things, and all things are before him, and all -things are round about him: and he is above all things, and in all -things, and is through all things, and is round about all things; and -all things are by him, and of him, even God, for ever and ever. - -"And again, verily I say unto you, he hath given a law unto all things -by which they move in their times and their seasons; - -"And their courses are fixed; even the courses of the heavens and the -earth, which comprehend the earth and all the planets; - -"And they give light to each other in their times and in their seasons, -in their minutes, in their hours, in their days, in their weeks, in -their months, in their years: all these are one year with God, but not -with man. - -"The earth rolls upon her wings, and the sun giveth his light by day, -and the moon giveth her light by night, and the stars also give their -light, as they roll upon their wings in their glory, in the midst of -the power of God. - -"Unto what shall I liken these kingdoms, that ye may understand? - -"Behold, all these are kingdoms, and any man who hath seen any or the -least of these, hath seen God moving in his majesty and power. - -"I say unto you, he hath seen him; nevertheless, he who came unto his -own was not comprehended. - -"The light shineth in darkness, and the darkness comprehendeth it not; -nevertheless, the day shall come when you shall comprehend even God; -being quickened in him and by him. - -"Then shall ye know that ye have seen me, that I am, and that I am the -true light that is in you, and that you are in me, otherwise ye could -not abound."[A] - -[Footnote A: Ibid. Sec. lxxxviii:41-50.] - -A more complete or thorough-going statement of the ever-whereness of -God in the world, accompanied with the idea of power--God immanent, -dynamic, as well as present,--I do not remember to have seen. - - - -LESSON II. - -(Scripture Reading Exercise.) - -NATURE AND POWERS OF THE DIVINE IMMANENCE. - -ANALYSIS. - -I. Relationship of the Immanent Spirit to the Christ. - -II. Powers of the Immanent Spirit: - -(a) Creative power; - -(b) Sustaining power; - -(c) Vital power; - -(d) Intelligence-inspiring power. - -III. The Relationship of the Immanent Spirit to an Eternal Race of -Divine Beings. - -REFERENCES. - -The passages of scripture and other works cited in the "Discussion" of -this lesson. - -_SPECIAL TEXT: "H. that ascended up on high, as also he descended below -all things; in that he comprehended all things, that he might be in all -and through all things, the light of truth; which truth shineth. This -is the Light of Christ the light which is in all things; which giveth -life to all things: which is the law by which all things are governed: -even the power of God who sitteth upon his throne, who is in the bosom -of eternity, who is in the midst of all things." (Doc. and Cov. sec. -lxxxviii:6, 7, 13.)_ - -DISCUSSION. - -_1. The Immanent Spirit as Related to the Christ:_ It is to be -observed that Immanence of God as set forth in the preceding lesson is -associated with a personality; in the passages of scripture quoted in -the preceding lesson, the Immanence is directly associated with the -personality of the Christ. It is "The Light of Christ" that is immanent -in the world.[A] - -[Footnote A: Doc. and Cov., Sec. lxxxviii:7.] - -_2. Creative Power of the Immanent God:_ It is "The Light of -Christ" that is "in the sun, and the light of the sun, and the power -thereof by which it was made."[A] It is "The Light of Christ" that is -"in the moon, and is the light of the moon, and the power thereof by -which it was made; as also the light of the stars and the power thereof -by which, they were made; and the earth also, and the power thereof, -even the earth on which you stand."[B] - -[Footnote A: Ibid.] - -[Footnote B: Ibid, verses 8-10.] - -_3. Sustaining Power of the Immanent God:_ This "light which -proceeded forth from the presence of God to fill the immensity of -space," "The Light of Christ," is also the sustaining power of the -world as well as the creative power--"the light which is in all things; -which giveth life to all things: which is the law [i. e. power] by -which all things are governed: even the power of God."[A] - -[Footnote A: Doc. and Cov., Sec. lxxxviii:13. "The law and power by -which all things are governed," is the late Elder Orson Pratt's foot -note on the passage. See foot note "k" from verse 13.] - -"The earth rolls upon her wings, and the sun giveth his light by day, -and the moon giveth her light by night, and the stars also give their -light, as they roll upon their wings in their glory, in the midst of -the power of God. * * * Behold all these are kingdoms, and any man who -hath seen any or the least of these, has seen God moving in his majesty -and power"--a manifestation of God in the orderly movement of the -planetary systems of the world. - -_4. Vital Force of the Immanent God:_ This "Light of -Christ"--which "fills the immensity of space," is also a vital, or -life-giving force or spirit--"The Light which is in all things; _which -giveth life to all things_."[A] "I am the light of the world," said -Jesus, "he that followed me shall not walk in darkness, but shall have -the _light of life_."[B] "In him [the Christ] was life; and the life -was the light of men."[C] - -[Footnote A: Doc. and Cov., Sec. lxxxviii:3.] - -[Footnote B: St. John viii:12.] - -[Footnote C: Ibid i:4.] - -_5. Intelligence-Inspiring Power of the Immanent God:_ Nor is -this "Light of Christ," immanent in the world, creative, sustaining -and vital power only; but also it has a power of giving intelligence; -it inspires intelligence; it is the inspiration of God which gives -to the spirit of man understanding:[A] "The light which now shined," -said the Lord to his servants, "which giveth you light, is through him -[the Christ] who enlightened your eyes, which is the same light that -quickened your understandings; which light proceedeth forth from the -presence of God to fill the immensity of space."[B] - -[Footnote A: There is a spirit in man; and the inspiration of the -Almighty giveth them understanding; (Job xxxiii:8.)] - -[Footnote B: Doc. and Cov., Sec. lxxxviii:11, 12.] - -Again, and this from another revelation: - -"For the word of the Lord is truth, and whatsoever is truth is light, -and whatsoever is light is Spirit, even the Spirit of Jesus Christ; - -"And the Spirit giveth light to every man that cometh into the -world; and the Spirit enlighteneth every man through the world, that -hearkeneth to the voice of the Spirit; - -"And every one that hearkeneth to the voice of the Spirit, cometh unto -God, even the Father;"[A] - -[Footnote A: Doc. and Cov., Sec. lxxxiv:45-47. See also St. John -i:3-12.] - -_6. The Immanent Spirit's Relationship to a Race of Divine, Exalted -Intelligences:_ We may now say from the analysis of the scriptures -so far developed that God Immanent in the world--"The Light of -Christ"--the "Spirit of Christ"--is the power creative; the sustaining -power; the life-giving power; and the intelligence-inspiring power. It -is the active principle in all these respects; and is omnipresent. - -As observed in the opening paragraph of this lesson, however, God -immanent in the world is associated with a personality; it is directly -associated with the personality of Christ. It is called "The Light of -Christ"--it "proceedeth forth from the presence of God to fill the -immensity of space." It is not then a personality in itself, that is -in the sense of being of individual form, but proceeds forth from a -personality; it is a presence rather than a person; an influence, a -spiritual atmosphere, a power proceeding from another, and therefore -is dependent on that other for its existence rather than being an -independent existence; but as that "Other" on which it depends is -eternal, so too this that proceeds forth from the personal presence to -fill the immensity of space "is likewise eternal."[A] - -[Footnote A: From the nature of things one has to develop his subject -gradually, "line upon line," and the writer suggests that the student, -if he finds the statement not fully established as here made, that he -await its fuller statement in later pages.] - -Again: This God Immanent, as we have seen, is called the "Light of -Christ," "The Spirit of Christ." For which reason I have said above -that the God Immanent is associated with the personality of the Christ. -But if the God Immanent may be associated with the Christ, may it not -also be associated with God, the Father, as well as with God the son? -If God the Son has a spiritual influence, a light, an holy atmosphere -radiating forth from him into space, in some manner analogous to -the manner in which rays of light radiate from luminous suns in the -physical world--may it not be reasonably concluded that God, the -Father, also has such an influence, such a spiritual atmosphere -proceeding forth from him? And if Father and Son have such a spiritual -light proceeding forth from their presence, may it not be that all -divine Intelligences have, similarly proceeding forth from their -presence, such divine "light"? - -_7. The Spirit Atmosphere of Men:_ Our discussion may be helped -here by an appeal to a matter of common experience. We know that every -man and woman has an individual influence, a personal atmosphere -extending beyond the personal self, more or less pronounced, according -to the strength or weakness of his individuality. So generally is -this conceded to be true that we designate its kind, or dominating -character; as good or bad; refined or coarse; intellectual or boorish; -spiritual or carnal. If, then, one may argue, the intelligences we know -as men possess this atmosphere of personal influence extending beyond -the personal self, how much more angels, arch-angels, and the higher -Intelligences who have taken on, or participated in, the Divine Nature -and entered into their exaltation and glory with other innumerable -Divine Intelligences whom we call Gods--with how much more reason may -we expect that these may have such spiritual influence proceeding forth -from their presence? - -_8. The Identity of Spirit Influence Proceeding from all Divine -Beings:_ From the scriptures we learn of the perfect oneness -subsisting between God, the Father, and God, the Son. "I and my Father -are one," is the oft repeated declaration of the Christ.[A] "I in -thee, and thou in me,"[B] is the emphasis he lays upon the oneness of -himself and the Father. Granting this moral and spiritual oneness--not -physical oneness, for physically our theology holds Father and Son -to be distinct and separate individuals[C]--but granting this moral, -intellectual and spiritual alikeness--then it must follow that the -spiritual influence of each, the intellectual and moral atmosphere -of each, will be the same. "The Light of Christ" will be the same or -identical with the light of the Father; and with the light of all -Intelligences who have participated in the divine nature and become one -with the Father and the Son. So that it might be properly held that -the God Immanent is as much the "Light of the Father" as "The Light of -Christ;" and since that light would be identical with the light of all -perfected and holy beings, participating in the Divine nature, it could -receive a name that would generalize it--the "Divine Spirit, Immanent -in the Universe;" or, "God, the Spirit of the Gods,[D] Immanent -in the Universe;" any of these characterizations would doubtless -be admissible; but since it is through the Christ that the Divine -nature and spirit is manifested in our world, it is but proper that -this Divine Light which lighteth every man into the world--which is -creative, sustaining, vital, and intelligence-inspiring power, should -bear the name of Christ--and henceforth we shall recognize it as our -modern revelations do, primarily, as "The Light of Christ." But there -has always been a race of divine beings in existence, an eternal race, -from whom such a divine influence or atmosphere has proceeded forth to -"fill the immensity of space;" and that is what I meant a few paragraphs -back when I said that as the source whence the God Immanent proceeded -is eternal, so too is the immanence eternal, has always existed, and -will always exist by whatsoever name it might have been or may be known. - -[Footnote A: St. John x:30; xvii:22, et seq.] - -[Footnote B: Ibid, verse 21.] - -[Footnote C: Seventy's Year Book III, Lesson XXXV.] - -[Footnote D: I have so treated it in my Mormon Doctrine of Deity, pp. -166-169; also in the Seventy's Year Book No. III, Lesson XXXV.] - -_9. Being Whom We Call God:_ This is that Spirit which men call -God, but "know no more;" that "something sacred and sublime," which -men recognize as moving "wool-shod" behind the worlds; this that -Spirit that permeates all space; that makes all presence bright; all -motion guides; the Power "unchanged through Time's all-devastating -flight"--God Immanent, the Spirit proceeding from all Divine -Intelligences intermingled and harmonized into one Spirit. This the -true light, which lighteth every man that cometh into the world; the -light of which John the Baptist was the witness; and of which Jesus, -to us men, was the manifestation,[A] and to which all men have -access--"The Light of Christ." - -[Footnote A: St. John i:4-12.] - -_10. Brigham Young on Object of Existence:_ "We are created for -the express purpose of increase, there is nothing within us but that -which can increase, from the birth to old age; what is there that -is not ordained after eternal law of existence, for it is the Deity -within us that causes increase. Doth this idea startle you? Are you -ready to exclaim, what! the supreme in you? Yes, he is in every person -upon the face of the earth. The elements that every individual is made -of, and lives in, possesses a portion of the Deity, this you cannot -now understand, but you will hereafter. The Deity within us, is the -great principle that causes men and women to increase and to grow in -grace and truth. The operation once begun, strict obedience to the -requirements of heaven is necessary to obtain the end for which we were -created, but if we never commence to propagate our species, and keep -the commandments of God we cannot attain to the end in view."[A] - -[Footnote A: Discourse by Pres. Brigham Young, June 13, 1852. Deseret -News, Vol. 4, No. 6.] - - - -LESSON III. - -(Scripture Reading Exercise.) - -MORAL AND SPIRITUAL VALUE IN THE CONCEPTION OF THE DIVINE IMMANENCE. - -ANALYSIS. - -I. Of the Possibility of the Existence of all the Divine Attributes in -the Immanent Spirit. - -II. Christ the Revelation of the Immanent Spirit, as well as of God, -the Father. - -III. Moral and Spiritual Effect in the Sense of the Nearness of God in -the Doctrine of Divine Immanence. - -REFERENCES. - -The Scriptures and other works cited in the text of the lesson. - -_SPECIAL TEXT: "Am I a God at hand, saith the Lord, and not a God -afar off? Can any hide himself in secret places that I shall not see -him? saith the Lord. Do not I fill heaven and earth? saith the Lord" -(Jeremiah xxiii:23, 24.)_ - -DISCUSSION. - -_1. Possible Attributes of the Immanent Spirit:_ So far I have -refrained from ascribing any attributes, quality, or characteristic -to the Immanent God not directly warranted by the phraseology of the -modern revelations which teach the doctrine of immanence; creative and -sustaining power; vital force, and intelligence-inspiring power.[A] -Yet if the Immanent God is the spirit proceeding from the presence of -Divine Beings, to fill the immensity of space, and called for us men -"the Light of Christ," it may well be regarded as true that the Spirit -carries with it the whole nature of God, and in some way, reflects -all characteristics and attributes of Deity, the moral attributes of -wisdom, holiness, truth, justice, love, and mercy as well as the four -powers before noted. - -[Footnote A: See the revelations quoted in preceding lesson.] - -_2. The Mission of the Christ:_ Manifestation of the Immanent -Spirit: It was part of the mission of the Christ to manifest this -Immanent God, as well as God the Father. He came to reveal the whole -of the divine nature. He was God manifested in the flesh;[A] in him -dwelt all the fullness of the Godhead bodily;[B] it pleased the Father -that in him should all fullness dwell;[C] he was the brightness of -the Father's glory and the express image of his person.[D] But he was -also the manifestation of, "the true Light, which lighteth every man -that cometh into the world."[E] Light of Christ, the God Immanent; the -invisible made visible; the "Unknown God" of the Greeks made known in -Jesus Christ through the preaching of Paul unto them; for whom they -ignorantly worshiped declared he unto them by preaching Christ; saying -that God whom he preached was not afar off--"not far from every one -of us: for in him we live, and move, and have our being,"[F] making -direct reference to that Spirit which fills the immensity of space, the -"Unknown God" of the Greeks--the God Immanent, now manifested by the -Christ whom Paul was preaching--from whose presence David could not -flee; and to whom the darkness was the same as the light--to whom the -night shineth as the day.[G] - -[Footnote A: Tim iii:16 and marginal rendering of "manifest" in Oxford -Bible.] - -[Footnote B: Col. ii:9.] - -[Footnote C: Col. i:19.] - -[Footnote D: Heb. i:3.] - -[Footnote E: St. John i:9.] - -[Footnote F: Acts xvii:22-28.] - -[Footnote G: Psalms cxxxix.] - -_3. Moral Effect of the Conception of Immanence, Negatively -Expressed:_ The conception of God as Immanent in the world is of -utmost importance both as a religious and a philosophical truth. Its -effect upon the mind as establishing a sense of nearness of God is most -salutary in its moral effects, and uplifting in its spiritual power. To -sense that one lives in the presence of the Divine Consciousness--that -known unto God are all his thoughts and all his doings; to dwell with -One from whom the darkness and the light are both alike; from whom -there is no fleeing; for if one ascend into heaven, lo, He is there; if -one make his bed in hell, behold, He is there; if one would take the -wings of the morning and dwell in the uttermost parts of the earth or -of the sea--there also is this Immanent Spirit.[A] To live thus in a -consciousness of the Divine Presence and Power, makes for righteousness -of life. For where may sin and wickedness hide themselves? There is -no refuge for them--no escape. If one shall say--"surely the darkness -shall cover me," even the night shall be light about him.[B] Iniquity -may not hide itself, and as sin loves not the light, negatively the -moral force of consciously living in the presence of God is very great. - -[Footnote A: Psalms cxxxix.] - -[Footnote B: Ibid.] - -_4. Moral Effect of the Doctrine of Immanence, Affirmatively -Expressed:_ Affirmatively expressed, the conception and the -result of it are even greater, both morally and spiritually. To live -consciously in the presence of God must be a source of annoyance and -vexation to evil disposed men; and even to men inclined to virtue, -an embarrassment, at times, when they recall their many failures to -live in harmony with their ideals.[A] But, on the other hand, for -these of the latter class, when they realize that the Divine Presence -is sympathetic; that He knows, not only "what's done," but also -"what's resisted;" that He knows of the struggle for the attainment of -virtue--the hungering and the thirsting after righteousness; that He -knows the strength of the temptation, and the weakness of the tempted; -that He knows the heart, "each chord, its various tone; each spring, -its various bias;" and He will judge, not after the sight of the eyes, -neither reprove after the hearing of the ears, but with righteousness -shall He judge, and reprove with equity;[B] judging, "not according to -the appearance, but judge righteous judgment."[C] Men can be assured -of a correct registration and truthful report of their deeds, and a -judgment upon them neither partial nor prejudiced; which, while it -may cause the wicked to tremble, to men conscious of the uprightness -of their intentions, and of honest effort in right directions, as God -gives them vision to see the right--what encouragement to earnest -striving this conception of living in the very presence of God must -bring! What calmness it must bring in the midst of conflict! what -peace! what assurance of triumph notwithstanding failures, and losses, -and the sad exhibitions of human weakness--the outgrowth of a fallen -human nature! - -[Footnote A: Professor Joseph Le Conte, Professor of Geology and -Natural History in the University of California, answering a supposed -objection that one might not live and work effectively in the presence -of the Immanent Deity, said: "It may alas! be true that this view -[Immanence of God in the world] brings us too near Him in our sense of -spiritual nakedness and short-coming. It may, indeed, be that we can -not live and work in the continual realized presence of the Infinite. -It may, indeed, be that we must still wear the evil of a practical -materialism on our hearts and minds. It may, indeed, be that in our -practical life and scientific work we must still continue to think -of natural forces as efficient agents. But, if so, let us at least -remember that this attitude of mind must be regarded only as our -ordinary work-clothes--necessary work-clothes it may be of our outer -lower life--to be put aside when we return home to our inner higher -life, religious and philosophical. (Evolution in Its Relation to -Religious Thought"--1902--pp. 302-3.)] - -[Footnote B: Isaiah xi:3, 4.] - -[Footnote C: St. John vii:24.] - -_5. The Helpfulness that Comes from the Sense of the Nearness of -God--His Immanence:_ Moreover, if the view point of this treatise be -the true one, and all the attributes of the Divine nature are carried -over into the Divine Spirit that proceeds forth from the presence -of God to fill the immensity of space--being the God Immanent--then -one may be assured that living at all times and in all places in the -presence of the Immanent Spirit, he resides in the atmosphere, at -least, of the wisdom, the love, and the mercy of God; which can but add -to his comfort, to his assurance, to his strength. Such an one with -David can say-- - -"Search me, O God, and know my heart; try me, and know my thoughts: -and see if there be any wicked way in me, and lead me in the way -everlasting."[A] - -[Footnote A: Psalms, cxl:23, 24.] - -And else he may say-- - -"Though I walk through the valley of the shadow of death, I will fear -no evil; for thou are near me; thy rod and thy staff they comfort -mc."[A] - -[Footnote A: Psalm, xxiii:24.] - -Under this sense of nearness, which springs from the doctrine of -Immanence, one may again say with David: - -"Behold, the eye of the Lord is upon them that fear him, upon them that -hope in his mercy; - -"To deliver their soul from death, and to keep them alive in famine. - -"Our soul waiteth for the Lord: he is our help and our shield."[A] - -[Footnote A: Psalms xxxiii:18-20.] - -And yet again: - -"The Lord is nigh unto them that are of a broken heart; and saveth such -as be of a contrite spirit. - -"Many are the afflictions of the righteous: but the Lord delivereth him -out of them all."[A] - -[Footnote A: Psalms xxxiv:18, 19.] - -Also: - -"God is our refuge and strength, a very present help in trouble. - -"Therefore will not we fear, though the earth be removed, and though -the mountains be carried into the midst of the sea; - -"Though the waters thereof roar and be troubled, though the mountains -shake with the swelling thereof. - -"There is a river, the streams whereof shall make glad the city of God, -the holy place of the tabernacles of the most high. - -"God is in the midst of her; she shall not be moved: God shall help -her, and that right early. - -"The heathen raged, the kingdoms were moved; he uttered his voice, the -earth melted. - -"The Lord of hosts is with us; the God of Jacob is our refuge."[A] - -[Footnote A: Psalms xlvi:1-7.] - -All which loving trust comes from that blessed sense of nearness of -God born of the great doctrine of Immanence--God resident in the -world, here and now--a dynamic power in the world--that makes for -righteousness, and of which the Christ was and is the manifestation, -the Revealer; and the Immanent Spirit is "the Light of Christ." - - - -LESSON IV. - -(Scripture Reading Exercise.) - -THE PHILOSOPHICAL VALUE OF THE DOCTRINE OF IMMANENCE. - -ANALYSIS. - -I. The Immanence Conception a Result of Modern Thinking. - -II. Philosophical Values in Immanence. - -III. Immanence Conversely--"The World Immanent in God." - -IV. Immanence Equal--Manifestation Unequal. - -REFERENCES. - -The Scripture passages and works cited in the lesson text. - -_SPECIAL TEXT: "Thou, God, seest me." (Gen. xvi:13.)_ - -DISCUSSION. - -_1. Modern Revival of the Doctrine of Immanence:_ On the -philosophical side of this conception of the Immanence of God, we -are assured that it is the result of the modern world's (i.e. _post -Kantian_) thinking.[A] Of its value to human thinking and to religion -itself, John Fiske--after pointing out the fact that both Clement and -Athanasius among the early Christian fathers had held somewhat to the -doctrine of immanence as conceived in more modern philosophy, viz--"God -Immanent in the universe, and eternally creative"--says: - -[Footnote A: "One can securely say that nothing of crucial import has -come forward in the interest of human freedom [i.e. freedom of the -human will--man as a free moral agent] since Kant started the inspiring -but hitherto little fruitful conception of moral autonomy. Instead, as -we have seen, the world's thinking has been absorbed in questions that -thus far have ended in a persuasion of the immanence of the eternal in -all things--at best the all-pervasive presence of an immanent spirit." -Howison, "Conceptions of God," Introductions p. 32.] - -"Once really adopt the conception of an ever-present God, without whom -not a sparrow falls to the ground, and it becomes self-evident that -the law of gravitation is but an expression of a particular mode of -divine action. And what is thus true of one law is true of all laws. -The thinker in whose mind divine action is thus identified with orderly -action and to whom a really irregular phenomenon would seem like a -manifestation of sheer diabolism, forsees in every possible extension -of knowledge a fresh confirmation of his faith in God. From his point -of view there can be no antagonism between our duty as inquirers and -our duty as worshipers. To him no part of the universe is godless. In -the swaying to and fro of molecules and the ceaseless pulsations of -ether, in the secular shiftings of planetary orbits, in the busy work -of frost and raindrop, in the mysterious sprouting of the seed, in -the everlasting tale of death and life renewed, in the dawning of the -babe's intelligence, in the varied deeds of men from age to age, he -finds that which awakens the soul to reverential awe; and each act of -scientific explanation but reveals an opening through which shines the -glory of the Eternal Majesty."[A] - -[Footnote A: Fiske-Studies in Religion, pp. 167-3, Works Vol. IX] - -_2. The World Immanent in God:_ Still one other thought from the -philosophical side of the conception of Immanence is that it enables -one to see not only God in nature, but as a necessary corollary, nature -in God--"Divine immanence in the world, and the reciprocal immanence of -the world in God."[A] That is to say, in one view, God's presence and -power penetrates and pervades nature--the universe; in another view, -nature is received into the all-including spiritual presence of God: as -the One indwells in the other; so the other dwells in the One. - -[Footnote A: Howison--"The Conception of God." p. 96.] - -Before now the student has doubtless looked into the clear depths of a -crystal-like spring of water; and has seen on the sandy floor of the -spring the sunlight that tells him that the sun penetrates the water, -in-dwells in the water, or, in poetic terms-- - - "The sunshine in water lies sleeping." - -And as the sunlight penetrates the water so does the water receive -and hold the sunlight. As it is in the crystal spring, so is it in -the ocean. And so in the universe with the immanence of God and the -reciprocal immanence of the world in God. As saith the revelation: - -"Judgment goeth before the face of him who sitteth upon the throne, -and governeth and executeth all things. He comprehendeth all things, -and all things are before him, and all things are round him; and he is -above all things, and in all things, and is through all things, and is -round about all things; and all things are by nim, and of him, even God -forever and forever."[A] - -[Footnote A: Doc. and Cov., Sec. lxxxviii:41.] - -The chief value of this statement of the case--apart from the fact of -it as a truth--is, it helps one to understand the completeness of the -presence of God in the world; so complete is it, that the world is also -in God! Also it helps one to an understanding of the more restricted -view of the same principle announced in St. John, the declaration of -the Christ: "Believe me that I am in the Father, and the Father in -me"; and that he and the Father are one[A]--i.e., the divine nature -and spirit are one. One nature participated in by both Father and Son -and finally to be participated in by those who are the disciples of -the Christ; for in his prayer immediately preceding the hour of his -passion--the most pathetic and soul-moving prayer preserved in human -language--referring to his disciples he said: - -[Footnote A: St. John xiv:11; also xvii.] - -"Holy Father, keep through thine own name those whom thou has given -me, that they may be one as we are. Neither pray I for these alone, but -for them also which shall believe on me through their word; that they -all may be one; as thou, Father, art in me, and I in thee, that they -also may be one in us, and the glory which thou gavest me, I have given -them, that they may be one, even as we are one: I in them and thou in -me, that they may be made perfect in one. * * * I have declared unto -them thy name, and will declare it; that the love wherewith thou hast -loved me, may be in them, and I am them."[A] - -[Footnote A: St. John xvii. Paul doubtless refers to the same principle -when he says: "For this cause I bow my knees unto the Father of our -Lord Jesus Christ, of whom the whole family in heaven and earth is -named; that he would grant you, according to the riches of his glory, -to be strengthened with might by his spirit in the inner man; that -Christ may dwell in your hearts by faith; that ye, being rooted and -grounded in Jove, may be able to comprehend with all Saints what is -the breadth and length and depth, and height; and to know the love of -Christ which passeth knowledge, that ye may be filled with all the -fullness of God." (Eph. iii:14-19.) - -And also when he said: - -"Let this mind be in you which was also in Christ Jesus: who being -in the form of God, thought it not robbery to be equal with God." -(Philippians ii:5, 6.)] - -_3. One Divine Nature in Many Persons:_ One divine nature, then, -is the conclusion; but a divine nature in manifold persons, many, -though indeed one, because harmonized into unity of purpose, and will; -one divine spirit, rising from one divine nature--though participated -in by many; a spirit rising from all Intelligences who have attained to -the divine nature and unity in all and through all, manifesting God in -his splendor and glory, as creating, sustaining, and guiding power in -the universe--both Immanent and personal. - -Elsewhere I have said on this subject: One cannot help being profoundly -impressed with the great truth that creation, throughout its whole -extent, bears evidence of being one system: that it presents at -every point unity of design, and harmony in its government. Nor am I -unmindful of the force there is in the deduction usually drawn from -these premises, _viz._, that the Creator and Governor of the universe, -must necessarily be One. But I am also profoundly impressed by another -fact that comes within the experience of man, at least to a limited -extent, _viz._: the possibility of intelligences arriving at perfect -agreement, so as to act in absolute unity. We see manifestations of -this principle in human governments, and other human associations of -various kinds. And this, too, is observable, viz., that the greater -and more perfect the individual intelligence, the more perfect can -the unity of purpose and of effort become for the community of -intelligences; so that one need only conceive the existence of perfect -intelligences to operate together in order to secure perfect oneness; -then shall come the one system evident in the universe, exhibiting at -every point unity of design, and perfect harmony in its government. In -other words, "oneness" can be the result of perfect agreement among -many intelligences as surely as it can be the result of the existence -of One Only Intelligence. Also, the decrees and purposes of the -perfectly united Many can be as absolute as the decrees and purposes of -the One Only Intelligence. One is also confronted with the undeniable -fact that inclines him to the latter view as the reasonable explanation -of the "Oneness" that is evidently in control of the universe--the fact -that there are in existence many Intelligences, and, endowed as they -are with free will, it cannot be denied that they influence, to some -extent, the course of events and the conditions that obtain. Moreover, -it will be found, on careful inquiry, that the explanation of the -"Oneness" controlling in the universe, on the theory that it results -from perfect agreement or unity of Many Intelligences, is more in -harmony with the revelations of God on the subject than the theory that -there is but One Only Intelligence that enters into its government.[A] - -[Footnote A: Mormon Doctrine of Deity, pp. 137-8.] - -John Stuart Mill, in his Essay on Theism, in speaking of the evident -unity in nature, which suggests that nature is governed by One Being, -comes very near stating the exact truth in an alternative proposition -to his first remark, viz.: "A. least, if a plurality be supposed, it is -necessary to assume so complete a concert of action and unity of will -among them, that the difference is for most purposes immaterial between -such a theory and that of the absolute unity of the Godhead."[A] - -[Footnote A: Essays on Religion; Theism p. 133.] - -_4. Immanence and Manifestation:_ We must believe from the -scriptures previously considered in these lessons that God by his -spirit is everywhere and equally present, but it does not follow -that the _manifestation_ of God is everywhere and equally the same. -There are doubtless persons, conditions, and places, that present -more favorable natures and conditions to the manifestation of this -universal presence than others. Undoubtedly, if the assumption of -this treatise be the right one, _viz._, that the God Immanent, for -us men in the kingdom of the universe we inhabit known as "the Light -of Christ"--carries with it the divine attributes of truth, wisdom, -justice, holiness, and love, with the rest, then it follows, since like -his affinity[A] to like, that there may be, as said above, persons, -conditions and places more congenial to manifestation of the divine -spirit than others. There are individual men and perhaps races of men -more responsive to the Divine Presence and the divine attributes of -which that presence is the atmosphere, than others; and where this -is the case there will be the larger manifestation of God. Hence the -difference observable among individuals and races and at variant -times and places. Those who draw near to God, he draws near to them -in manifestations of his presence and power; those who love darkness -rather than light, because their deeds are evil, receive not the light; -the manifestation of God in them either in presence or power is not -possible because the conditions which attend upon that manifestation -are not there. - -[Footnote A: "For intelligence cleaveth unto intelligence; wisdom -receiveth wisdom; truth embraceth truth; virtue loveth virtue; light -cleaveth unto light; mercy hath compassion on mercy, and claimeth -its own; judgment goeth before the face of him who sitteth upon the -throne, and governeth and executeth all things." (Doc. & Cov. Sec. -lviii:37-40.)] - -_6. The Law of Manifestation of the Immanent Spirit:_ "Draw nigh -unto God, and he will draw nigh to you,"[A] is the law of divine -manifestation. Christ, the Revealer of the Divine, Immanent Spirit, -as well as of the person, character, brightness, and glory of the -Father--the manifestation of all that is divine--"Came unto his own, -but his own received him not; but unto as many as received him, to them -gave he power to become the sons of God, even to them that believed -on his name.[B] He that believeth on him (i. e. the Christ) is not -condemned: but he that believeth not is condemned already, because he -hath not believed in the name of the only begotten Son of God." - -[Footnote A: James iv:8.] - -[Footnote B: St. John i:11, 12.] - -"And this is the condemnation, that light is come into the world, and -men loved darkness rather than light, because their deeds were evil. - -"For every one that doeth evil hateth the light, neither cometh to the -light, lest his deeds should be reproved. - -"But he that doeth truth, cometh to the light, that his deeds may be -manifest, that they are wrought in God."[A] - -[Footnote A: St. John iii:18-21.] - - - -LESSON V. - -(Scripture Reading Exercise.) - -DIFFICULTIES INVOLVED IN THE DOCTRINE OF IMMANENCE. - -ANALYSIS. - -I. Incompatibility of the Existence of Evil in the World, and the -Immanence of God. - -II. Reason for the Existence of Moral Evil.[A] - -III. Difficulties that Arise from a Partial View of Man's Life. - -IV. The Golden Age Promised--the Millennium. - -IV. The Lessons from Broken Harmonies--a World wherein Reigns Evils. - -REFERENCES. - -The Scripture passages and works cited in the lesson text. - -_SPECIAL TEXT: "Thou [God] are of purer eyes than to behold evil, and -canst not look on iniquity: wherefore lookest thou upon them that deal -treacherously and holdest thy tongue when the wicked devoureth the man -that is more righteous than he?" (Habakkuk i:13.)_ - -[Footnote A: Under this subdivision of the lesson should be considered -especially the matter in note m, this lesson, and the lessons cited -from Year Books II and IV above and a review of the lessons cited from -former Year Books in note.] - -DISCUSSION. - -_1. Incompatibility of Immanence and Evil Stated:_ It is conceded -that the conception of God Immanent in the universe--everywhere -existing and everywhere dynamic power, though not everywhere equally -manifested, carries with it many and great difficulties that attend -upon all forms of human thinking when seeking the harmony that one -feels must exist in the things that are--in truth. - -For example: one naturally would say, as soon as the conception of -the Immanence of God takes firm lodgment in his mind,--"why, then, -if God is in his world everywhere present, and everywhere, not only -powerful, but all-powerful; not only knowing, but all-knowing; not -only good but all-good, holy in fact, and cannot look upon sin with -the least degree of allowance[A]--why then is there evil in the world, -physical suffering, and moral wrong, injustice, cruelty?[B] Why is the -sum of human misery so great?[C] Why is the sum of human happiness so -small?[D] Why do the good suffer adversity? Why does prosperity so -frequently, in this world at least, attend upon the wicked? In the -words of the Hebrew prophet addressed to God: "Wherefore lookest thou -upon them that deal treacherously, and holdest thy tongue, when the -wicked devoureth the man that is more righteous than he"?[E] Why do the -sins of the wicked involve the innocent--why are the innocent made to -suffer with the guilty?[F] Why does truth make such tardy appearance in -the world, and why of so partial rather than of universal distribution? -How can freedom co-exist, that is, the freedom of man as a free moral -agent, co-exist with the Sovereign will of the All-Powerful and -Immanent God?[G] - -[Footnote A: Doc. and Cov., Sec. i:31. Also Habakkuk i:13 and Psalms -v:4-6.] - -[Footnote B: "We cry out for some explanation--for some philosophy -which shall show us _how_ evil is consistent with the infinite -goodness." (_Le Conte_, "Conceptions of God," p. 71.)] - -[Footnote C: "How terribly large is the proportion of evil? comparing -the number of those who are or have been happy, with the number of -those who are or have been unhappy, can we say that the great pessimist -was very far wrong in calling this the worst possible--he did not say -the worst conceivable--world". (Goldwin Smith, discussing "Evolution, -Immortality, and Christianity," in North American Review, October, -1907, p. 196.)] - -[Footnote D: "The great quest of humanity is happiness. But was the -world created to make us happy? I've studied people in all places and -conditions and everywhere I've found, when you get below the surface, -that it's mostly the insincere individual who says, 'I am a happy man.'" -(Thomas A. Edison, the great American Inventor in a Vienna-Austria -Interview on "Success in Life," reported in New York World, October 25. -1911.)] - -[Footnote E: Habakkuk i:13.] - -[Footnote F: See Seventy's Year Book II, Lessons III and IX. Also Year -Book IV, Lessons IV and VII and VIII.] - -[Footnote G: In order that it may be seen that this is regarded really -as doubtful by some powerful minds, and also as a question of grave -importance, I quote the following presentation of it by Professor -Howison, and which he prints in italics in the work from which I quote -it: "Can the reality of human free-agency, of moral responsibility -and universal moral aspiration, of unlimited spiritual hope for every -soul,--can this be made out, can it even be held, consistently with the -theory of an Immanent God? This, for a few awakened minds at least, -now becomes the 'burning question.' * * * At all events, the time has -come when the question whether this is not so should be raised with -all emphasis, and examined to the end. For if our genuine freedom is -to disappear when we accept the religion whose God is the Immanent -Spirit, then the new religion is in truth a decline from the highest -conceptions of the historic faith, and in this regard has no advantage -over the religion of the 'Unknowable.'" ("Conceptions of God," p. 30.)] - -Professor Le Conte has a valuable passage _apropos_ these questions -which I consider too valuable to omit at this point, though it makes -rather an extended quotation. On the great question of moral evil, its -nature, its origin, its reason--a question inseparably connected with -the conception of God, he says: - -"In a general way I agree with his [Professor Royce's] explanation of -the dark problem of evil. Evil cannot be the true meaning and real -outcome of the universe; on the contrary, it means the necessary means -of the highest good. * * * Our moral and religious nature is just as -fundamental and essential as our scientific and rational nature. As -science is not simply passionless acquisition of knowledge, but also -enthusiasm for truth, so morality is not passionless rules of best -conduct, but impassioned love of righteousness. And this last is what -we call religion; for religion is morality touched and vivified with -noble emotion. Now, the necessary postulate of science, without which -scientific activity would be impossible, is a rational order of the -universe; and, similarly, the necessary postulate of religion, without -such religious activity would be impossible, is a moral order of -the universe. As science postulates the final triumph of reason, so -religion must postulate the final triumph of righteousness. Science -believes in the rational order, or in law, in spite of apparent -confusion; she knows that disorder is only apparent, only the result -of ignorance; and her mission is, to show this by reducing all -appearances, all phenomena, to law. So also religion is right in her -unshakable belief in the moral order, in spite of apparent disorder or -evil; she knows that evil is only apparent, the result of our ignorance -and our weakness; and her mission is, to show this by helping on the -triumph of moral order over disorder. We may, if we like,--as many -indeed do,--reject the faith in the Infinite Goodness, and thereby -paralyze our religious activity; but then, to be consistent, we must -also reject the faith in the Infinite Reason, and thereby paralyze our -scientific activity. - -So much for a rational justification of the indestructible faith -religion has in the Infinite Righteousness, even in the presence of -abounding evil. It is founded on the same ground as our indestructible -faith in the reign of law in the natural world, and is just as -reasonable. Why is it, then, it may be asked, that every one is -willing to admit the postulate of science, while so many doubt that -of religion? I answer: partly because of feebleness of our moral life -in comparison with our physical life; but mainly because the steady -advance of science, with its progressive conquest of chaos, and its -extension of the domain of order and law, is a continual verification -of the postulate of science, and justification of our faith therein; -while, on the contrary, the progress of morality and religion is -uncertain and often unrecognized, the increase of righteousness and -decrease of evil doubtful and even denied. In the presence of such -uncertainty, our faith is often sorely tried. We cry out for some -explanation--for some philosophy which shall show us how evil is -consistent with the Infinite Goodness. We know it is, for that is a -necessary postulate. But--how?"[A] - -[Footnote A: The Conception of God--Le Conte's paper, pp. 70-71.] - -This philosophy so earnestly asked for I trust is found in the New -Dispensation of the Gospel, the light from the revelations in which, I -believe, warrant the conclusions in the above paragraph of the Lesson -text, and also the conclusions reached in the lessons of previous -Year Books cited in note f. Then Professor Le Conte himself gives a -reasonably good explanation for the existence of moral evil, which -it is only just should be given here since I have quoted him up to -the question of why evil exists. This is his answer: "It is that the -existence or at least the possibility of a moral being like that of -man [should exist]. There are some things which God himself cannot -do, viz., such things as are contrary to his essential nature, and -such things as are a contradiction in terms and therefore absurd and -unthinkable. Such a thing would be a moral being without freedom -to choose right or wrong. God could not make man eternally and of -necessity sinless, for then he would not be man at all. To make him -incapable of virtue, of righteousness, of holiness, for he must acquire -these for himself by free choice, by struggle and conquest."[A] - -[Footnote A: The Conception of God, p. 72.] - -_2. Things Seen and Known but in Part:_ One may not find the -complete answer to all the questions of the second paragraph of this -lesson, which make up largely the sum of difficulties for the theist, -who believes in God Immanent in the world; but they are somewhat -lessened by remembering that here on our plane of human life we know -things but in fragments--"We know in part:" We see as through a glass, -darkly; not face to face; and will have to await the time of more -perfect knowing and seeing before we shall comprehend things as they -are in their entirety. - -A fine illustration of the mistaken conclusions men form by judging of -things seen only in part is to be found in the Prophet Malachi: - -"Your words have been stout against me, saith the Lord. Yet ye say, -What have we spoken so much against thee? - -"Ye have said, It is vain to serve God: and what profit is it that we -have kept his ordinance, and that we have walked mournfully before the -Lord of hosts? - -"And now we call the proud happy; yea, they that work wickedness are -set up; yea, they that tempt God are even delivered. - -"Then they that feared the Lord spake often one to another: and the -Lord hearkened, and heard it, and a book of remembrance was written -before him for them that feared the Lord, and that thought upon his -name. - -"And they shall be mine, saith the Lord of hosts, in that day when I -make up my jewels; and I will spare them, as a man spareth his own son -that serveth him. - -"Then shall ye return, and discern between the righteous and the -wicked, between him that serveth God and him that serveth him not"[A] - -[Footnote A: Mal. iii:13-18.] - -All which tends to establish the thought that this world is the scene -of struggle and trial for man, not the place of his full triumph and -reward. "In this world your joy is not full [saith the Lord], but in -me your joy is full. Therefore care not for the body, neither the life -of the body; but care for the soul, and for the life of the soul; and -seek the face of the Lord, always, that in patience ye may possess your -souls, and ye shall have eternal life."[A] - -[Footnote A: Doc. and Cov., Sec. ci:36-38.] - -_3. Amid Broken Harmonies:_ We may be helped somewhat in our -present earth-view of things, by holding in consciousness the fact -that we live at present in our world amid broken harmonies, under the -effects of "the fall," for a wise purpose in God; in a sphere of trial -and test; in a purposely arranged department of God's great university -for the instruction of the spirits of men in certain all-important -matters,[M] involving also our union with earth elements, leading to a -fulness of joy, and without which union men cannot receive a fulness -of joy.[B] Therefore we may say that in our earth-life things are not -in a normal state; but in confusion; under stress of special trial -and development that shall ultimate in higher and better things--in -the golden age of the earth and of humanity, predicted by sages and -poets--the millennium of the seers and prophets of God, and the -apostles of the Christ--these all bid us hope for higher and better -things than we have known on our present plane of existence--a world -where we shall no longer see as through a glass darkly, "but face to -face;" when we shall no longer know only in part, but know even as we -are known; when that which is in part "shall be done away," and that -"which is perfect is come."[C] - -[Footnote M: "Religion accounts for the existence of evil as -probationary, resistence to the evil being a training of humanity to -good." (Goldwin Smith in "North American Review," October, 1907. In -connection with this statement see Seventy's Year Book II, Lesson III; -also Lesson VIII, IX, X, which deal with "The Fall," "The Purpose of -Man's Earth Life," and the "Problem of Evil.")] - -[Footnote B: Doc. and Cov., Sec. xciii:32-35.] - -[Footnote C: I Cor. xiii.] - -There remaineth then a rest for the people of God.[A] They may look for -a city "which hath foundations, whose builder and maker is God."[B] The -vision of St. John, in which he saw descending out of heaven the New -Jerusalem, is yet to be realized in fact. Also what he heard proclaimed -by "a great voice"-- - -[Footnote A: Heb. iv:9.] - -[Footnote B: Heb. xi:10.] - -"Behold the tabernacle of God is with men, and he will dwell with -them, and they shall be his people, and God himself shall be with them, -and be their God. - -"And God shall wipe away all tears from their eyes; and there shall be -no more death, neither sorrow, nor crying, neither shall there be any -more pain: for the former things are passed away. - -"And he that sat upon the throne said, Behold, I make all things new. -And he said unto me, Write: for these words are true and faithful."[A] - -[Footnote A: Revelation xxi; also xxii.] - - - -LESSON VI. - -(Scripture Reading Exercise.) - -DOCTRINE OF DIVINE IMMANENCE IN THE NEW DISPENSATION: RECONCILIATION OF -DIFFICULTIES. - -ANALYSIS. - -I. Difficulty of Regarding the Infinite Power of the Universe as Both -Immanent and Personal. - -II. Revelation Represents the Infinite Power of the Universe as -Personal. - -III. The Nature of Man Requires the Infinite Power to be a Personal -Intelligence. - -IV. Reconciliation of Difficulties in Doctrine of Immanence as taught -in the New Dispensation. - -REFERENCES. - -The Scriptures and other works in the text of the lesson. - -_SPECIAL TEXT: "I know that my Redeemer liveth, and that he shall stand -at the latter day upon the earth; and though after my skin worms shall -destroy this body, yet in my flesh shall I see God: whom I shall see -for myself and mine eyes shall behold, and not another: though my veins -be consumed within me." (Job xix:25-28.)_ - -DISCUSSION. - -_1. Immanence and Personality--a Difficulty:_ The view here -presented of the Immanence of God in the world doubtless contributes in -a helpful way to the advanced thought of the modern world in striving -to arrive at a knowledge of things as they are, as they have been, and -as they shall be--the truth.[A] - -[Footnote A: Doc. and Cov., Sec. xciii:24.] - -Modern thought has forced the conclusion upon men's minds that there -is a power immanent in the world--here and now, and always has been; -and so far as man can see there always will be; it is eternal--"both -ways"--to use a phrase of Professor Le Conte's, looking forward as -well as backward, when using that word "eternal." It is the eternal -cause of things, variously named "energy," "force," "spirit," or -simply "power," used in some cases with the prefix "mechanical" or -"infinite" or "Divine" or the "Unknowable" according to the view point -of the speaker or writer; but by most philosophers recognized as -"the infinite and eternal energy from which all things proceed," and -"which is the same power that in ourselves wells up under the form of -consciousness;"[A] and which by theists of all classes is recognized -as God. But those who long to conceive and in their lives feel the -need of conceiving of this universal "power" or "spirit" or "force" -or "energy"--"the infinite and eternal energy from which all things -proceed"--meet with the difficulty of forming the conception of a -"power, infinite, and all pervasive," and at the same time personal, -since it is held by philosophers of high authority--and deservedly -so--that "personality and infinity are terms expressive of ideas -which are mutually incompatible."[B] How then shall this difficulty -be overcome? Professor Le Conte, a most conscientious man of science, -and also a most devout Theist, says, "The only rational view is to -accept both immanence and personality, even though we cannot reconcile -them."[C] This, however, from the standpoint of modern philosophers -and orthodox theologians who identify or confound the immanent power -absolutely as God himself--and the only Deity with whom we have to -deal--is a somewhat forcing of the human understanding--a case of "the -heart breathing defiance to the intellect." "Not that the spirit cannot -do this * * * but that doing it does not amount to philosophy."[D] -I doubt if it amounts to religion either: for religion no less than -philosophy requires harmony in things; and is necessarily a concern -of the intellect as well as of the heart. Its conceptions must appeal -to the understanding as well as to the emotions. As remarked by Mr. -Fiske: "Our reason demands that there shall be a reasonableness in -the constitution of things. This demand is a fact of our psychical -[spiritual] nature as positive and irrepressible as our aceptance -of geometrical axioms, and our rejection of whatever controverts -such axioms. No ingenuity of argument can bring us to believe that -the infinite Sustainer of the Universe will put us to permanent -intellectual confusion." That is in regard of spiritual or religious -matters; any more than in other matters. "Our belief," he continues, -"in what we call the evidences of our senses is less strong than our -faith that in the orderly sequence of events there is a meaning which -our minds could fathom were they only vast enough."[E] - -[Footnote A: Fiske, "Studies in Religion," p. 104; Works, Vol. IX. The -parts within single quotation marks are from Spencer, and quoted by -Fiske.] - -[Footnote B: Fiske Cosmic Philosophy, Vol. IV, p. 227. Also Professor -Le Conte says: "No one, we admit, can form a clear conception of how -immanence of Deity is consistent with personality." ("Evolution and Its -Relation to Religious Thought," p. 337.)] - -[Footnote C: "Evolution and Its Relation to Religious Thought," -1902, p. 337. The context is also worthy of being brought into view: -"No one, we admit, can form a clear conception of how immanence of -Deity is consistent with personality, and yet we must accept both, -because we are irresistibly led to each of these by different lines of -thought. Science, following one line of thought, uncorrected by a wider -philosophy, is naturally led toward the one extreme of pantheistic -immanence; the devout worshiper, following the wants of his religious -nature, is naturally led toward the other extreme of anthropomorphic -personality. The only rational view is to accept both immanence and -personality, even though we can not clearly reconcile them, i. e., -immanence without pantheism, and personality without anthropomorphism."] - -[Footnote D: Professor Howison in "Conception of God"--Introduction, p. -35. - -The situation is well represented in the respective attitudes of Mr. -Henry L. Mansel, a church of England minister, Dean of St. Paul's -in fact, and author of the somewhat celebrated Brampton Lectures on -"Limits of Religious Thought"--1875--; and Mr. Herbert Spencer, author -of the Synthetic Philosophy. Mr. Mansel in his second lecture, after -dealing with the difficulties attending upon finite minds dealing with -questions of the "absolute," "infinite" and "first cause;" declares -that there is a contradiction in the conception of the infinite as -personal (pp. 84-85): and yet in the third lecture he says, "It is our -duty to think of God as personal; and it is our duty to believe that -he is infinite"; notwithstanding, as Mr. Mansel admits, "we cannot -reconcile these two representations with each other, as our conception -of personality involves attributes apparently contradictory to the -notion of infinity." (p. 106): - -Commenting upon this very passage Mr. Spencer says: "That this is not -the conclusion here adopted (i.e., by himself) needs hardly be said. -If there be any meaning in the foregoing argument, duty requires us -neither to affirm nor deny personality. Our duty is to submit ourselves -with all humility to the established limits of our intelligence: and -not perversely to rebel against them. Let those who can, believe -that there is eternal war set between our intellectual faculties and -our moral obligations. I for one admit no such radical vice in the -constitution of things." "First Principles" p. 111.] - -[Footnote E: Studies in Religion, p. 189. Works Vol. IX.] - -2. Revelation Presents a Personal Deity as the Object of Man's Faith -and Worship: The Old Testament's revelation of God presents him to -the world most emphatically as a personal being. "God is referred to -as Almighty, All-Wise, All-Holy, the Eternal Creator, Sustainer, and -Moral Governor of the universe. He is represented as entering into -special relations with his highest creature, man, who is created in his -image, after his likeness,[A] to be his vicegerent on earth,[B] and to -increase in sympathy and fellowship with himself."[C] - -[Footnote A: Gen. 1:26, 27.] - -[Footnote B: Gen. 1:26-28.] - -[Footnote C: "Belief in God"--Drummelow Bible Commentary, p. 49. See -also The Index in both the Oxford and Cambridge Teacher's Bible Helps, -under "God" and especially under the subdivision of "Attributes" in the -former.] - -"When we sum up the impressions and teachings about the God of the -ancient Hebrews," says Professor Francis Brown, of Union Theological -seminary, "the general result is very definite. We find a personal -Being of great majesty, dignity and power, the Creator and Ruler of -men, a being of holiness and transcendence; a being of righteousness, -who promotes righteousness in others and punishes every breach of -it; whose government is a moral government and from whose decisions -there is no appeal; a being of kindness, tenderness and helpfulness, -with gracious care for those who confide in him, whose plans are at -length to be worked out and his desires realized in the unity of men -under his benevolent sway amid the exhibition of the divine glories of -righteousness and universal peace."[A] - -[Footnote A: The passage is from "The Christian Point of -View"--1902--Prof. Brown's passage represents only that view of God -revealed in the Old Testament that he asserts is not inconsistent -with the New. For he immediately adds to the above paragraph: "With -every stroke of this drawing the New Testament picture is in accord. -To this extent the spirit and teaching of Jesus Christ indorses the -older revelation." (Ibid above). He then proceeds to show that some -conceptions of God presented in the Old Testament, as he apprehends -them, are not in harmony with the New Testament. I use the passage -from Professor Brown, merely to show that other believers in the Old -and New Testament revelation of God, as well as the Latter-day Saints, -regard those revelations as presenting God to human consciousness as a -personal being.] - -If anything was lacking in the Old Testament revelation of God as a -personal being, in closest relationship to man, then assuredly it -would be supplied in the New Testament revelation of God through the -person and character of Jesus Christ. For in the New Testament, in the -most emphatic manner, the Christ is represented as "God manifested -in the flesh."[A] He, under the direction of the Father, is Creator -of the world; he is the brightness of the Father's glory; "and the -express image" of the Father's person.[B] He so completely represented -the Father that he declared that those who had seen him had seen the -Father;[C] also after his resurrection he declared that all power in -heaven and in earth had been given unto him, and in the full glory of -that God-Power he sent forth his disciples to teach all nations and to -baptize them in the name of the distinct persons of the God-head.[D] -All that Jesus was and is, God is; for the Christ was God manifested in -the flesh. Emphatically God is revealed as a personal being. - -[Footnote A: I Tim. iii:16.] - -[Footnote B: Hebrews i. See also Discourse by the writer, "Jesus Christ -the Revelation of God," in Mormon Doctrine of Deity, Ch. IV, also -chapter I, same work.] - -[Footnote C: St. John, xiv:8-11.] - -[Footnote D: Matt. xxviii:18-20.] - -To all this may be added the account of the greatest revelation of all -given to man respecting God, in which both Father and Son are revealed -to be not only persons but each a separate and distinct individual ---the unveiling of both God the Father and God the Son to Joseph Smith; -"I saw," said he, "two personages, whose brightness and glory defy all -description, standing above me in the air. One of them spake unto me, -calling me by name, and said, pointing to the other-- - -_"This my beloved son, hear him."_[A] - -[Footnote A: Writings of Joseph Smith, Pearl of Great Price, p 85.] - -Needless to say these personages in form were as men. The whole -volume of revelation, the Old Testament, and the New, and all modern -revelation, both in the Book of Mormon and in the Doctrine and -Covenants; as well also in the discourses and conversations of the -Prophet Joseph Smith, God is represented as a person--of whom Jesus -Christ is the express image, and explicit manifestation; and hence -believers in revelation are bound to regard God as a personal being, in -whose image man was created. - -_3. The Nature of Man Requires a Personal God:_ The necessity -of conceiving the being whom men call God as personal, also arises -from the nature of man. As it is inconceivable that God should "love -gases,"[A] so, too, is it impossible for man to love, revere, or -worship mere force, or energy; or regard himself as holding any moral -relationship whatsoever to it, though it be proclaimed infinite and -eternal. It is soul that responds to soul; like responds to like; love -to love. Soul of man cries out for "soul" in the "Infinite Power" to -make rational a universe which otherwise is irrational, empty and void -of meaning--mechanical merely, signifying nothing. The central idea of -religion, consists of certain relationships that exist between men and -the power recognized as God, involving the thought of duties and of -rights.[B] Man knows himself as a person--an intelligence; conscious of -certain existences, of self-existence, and conscious of a great number -of things not self. He is capable of many and wonderful intellectual -and emotional experiences. He deliberates; he compares things, -contrasts things; he measures and weighs things, he sets values upon -them; he prizes one more than another. He is capable of rising from the -particular to the general, from the concrete to the abstract; from the -things of sense-perception to objects of thought, ideas; until at last -"I think," he cries, "Therefore I am."[C] - -[Footnote A: The impressive thought is Sir Robert Ball's, see Defense -of the Faith and the Saints, Vol. II. p. 500.] - -[Footnote B: See Seventy's Year Book IV, Lesson I. The central and real -meaning of the Christian religion, in which the self-consciousness of -the Wests finds its true expression, and which thus far has found no -home except in the West, lies exactly in the faith that the Creator and -the creature are reciprocally and equally real, not identical; that -there is Fatherhood of God and brotherhood of men; that God recognizes -rights in the creature and acknowledges duties toward him; and that -men are accordingly both unreservedly and also indestructibly real, -both free and immortal. In that religion alone, I venture to assert, -is the union of this triad of faiths to be found--in God, in freedom, -in immortality--faiths that, while three, are inseparably one, since -neither can be stated except in terms of the other two. ("Conceptions of -God"--Howison, p. 94.)] - -[Footnote A: Such Descartes formula, and the strength of it as a truth, -and its value as an initial point in philosophy, has not been shaken in -the two and three quarters of a century since it was first published. -See Descartes' Meditations. In the Universal Classics Library edition -of Descartes, there is in the Introduction by Frank Sewell, A. M., -a very fine and exhaustive discussion of the above principle, "The -Cogito Ergo Sum--Its Nature and Meaning." Subdivision III and IV of the -Introduction. The Meditations were first published in Paris 1641, A.D.] - -_4. The Wonders of Man's Mind-Power:_ But not only does man think, -and from consciousness of the fact deduce his own existence, but he -passes judgment upon things, determining that this is a better thing, -or state, or condition than that. He chooses between and among things, -states, and conditions. He is conscious of a power within himself -also to will this or that, and can become a true cause of certain and -very many things within his experience, especially as concerns his -individual movements and conduct. - -He is equally conscious of certain emotions that pertain to himself. -He fears, is awed; he experiences sorrow, hate, joy, and, best of -all, love. And, certain abnormal individuals aside, man loves what he -conceives to be the beautiful, the true, the good. In this, too, he is -capable of rising in conception from the concrete to the abstract; from -the relative to the absolute; from the finite to the infinite. He loves -the truth of his experience; but he knows it is limited, relative, and -he longs for the Absolute Truth. He loves the good of his experience, -but again he knows the good of his experience to be relative, finite, -and he longs for and could love, and love supremely, the Infinitely -Good. He aspires to relationship with it, to fellowship, to union, to -one-ship with it. - -In order to attain to such relationship, however, it is obvious that -the Infinite Power, the Infinitely Beautiful and the Infinitely -Good must be some thing more than mechanical force. It must be -even more than an "Unknown"; something more than a "Mystery," a -mere "Incomprehensible," an "Inscruitable," if man is to stand in -any sympathetic relationship to it: for the "Infinite Power" as an -admittedly "Unknown," or as "Inscruitable Mystery," leaves that power -as incapable of reciprocal, moral and spiritual relations with man as -the "Power" conceived as mere mechanical force is.[A] - -[Footnote A: These remarks are made in view of what Mr. Herbert Spencer -says of the value of "A Mystery ever pressing for an interpretation," -as an "ultimate religious truth of the highest possible certainty"; -but which, if analyzed, will be discovered to be of no more religious -value than the conception of the "Infinite Power" as mechanical force. -Yet Mr. Spencer thus speaks of it: "And thus the mystery which all -religions recognize, turns out to be far more transcendent mystery -than any of them suspect--not a relative, but an absolute mystery. -Here, then, is an ultimate religious truth of the highest possible -certainty--a truth in which religions in general are at one with each -other, and with a philosophy antagonistic to their special dogmas. And -this truth, respecting which there is a latent agreement among all -mankind from the fetish-worshiper to the most stoical critic of human -creeds, must be the one we seek. If Religion and Science are to be -reconciled, the basis of reconciliation must be this deepest, widest, -and most certain of all facts--that the Power which the Universe -manifests to us Is utterly inscrutable." "First Principles," pp. 47, -48.] - -_5. The Immanence of the New Dispensation--Reconciliation of -Difficulties:_ The Immanence of God, as we have seen, and as that -conception is commonly held, presents a difficulty. The difficulty of -regarding the Immanent Power as being at once immanent in the world -and at the same time personal. But that difficulty is overcome in the -theology of the New Dispensation by the fact that the Immanent God is -conceived as Spirit or Spiritual Light--"the Light of Christ," for us -men--which "proceedeth forth from the presence of God to fill the -immensity of space. The light which is in all things; which giveth -life to all things; which is the law by which all things are governed: -even the Power of God."[A] And which is, according to the testimony of -St. John "the true light which lighteth every man that cometh into the -world,"[B] and according to the word of the Lord to Joseph Smith is, -"the light which now shineth, which giveth you light, is through him -who enlighteneth your eyes, which is the same light that quickeneth -your understandings."[C] - -[Footnote A: Doc. & Cov., Sec. lxxxviii:12,13.] - -[Footnote B: St. John, i:9.] - -[Footnote C: Doc. & Cov., Sec. lxxxviii:11.] - -Also, as we have seen (ante-Lesson III), not only is the Immanent -Spirit the Divine Power, but that spirit carries with it into the -immensity of space which it pervades, at least certain attributes -of the Divine Intelligence from whom it proceeds, and becomes the -inspiration to intelligence in men, and the atmosphere of wisdom, -holiness, truth, and of love. Also the Immanent Spirit is a means of -union for man, if he desires it, if he seeks to make it so by drawing -nigh unto God, that God may draw nigh unto him--a means of union with -the Divine Intelligences from whom the spiritual light proceeds, -and of whom the Christ is the type, and with whom man is destined, -ultimately, to associate, living in the physical presence of such -Intelligences as well as in their spiritual presence, on terms of -intimate friendship--face to face communion; personal association in -councils; personal cooperation in the divine purposes, in creation, -in sustentation; in redemptive processes, and, in a word, in all the -Divine activities, until man shall be satisfied to the uttermost with -his fellowship and perfect union with God, finding in the free harmony -of Divine Intelligences, that "City of God," that moral order, that -expression of the "Absolute," that completeness, which seems necessary -to a rational universe for man. - - - -PART II. - -The Godhead. - - - -THE HOLY TRINITY.[A] - -(Scripture Reading Exercise). - -THE HOLY TRINITY. - -ANALYSIS. - -I. Faith of the Church in God. - -II. Scripture Evidence of the Trinity. - -III. The Early Christian Conception of the Holy Trinity. The Apostles' -Creed. - -IV. Worship of the Godhead. - -REFERENCES. - -The Scripture passages and works cited in the "Discussion" of this -lesson. - -_SPECIAL TEXT: "And Jesus when he was baptized went straightway out of -the water; and lo, the heavens were opened unto him, and he saw the -Spirit of God, descending like a dove, and lighting upon him: and lo, -a voice from heaven saying, This is my beloved Son in whom I am well -pleased." (Matt. iii:16, 17.)_ - -[Footnote A: This subject is treated more at length in Seventy's Year -Book No. III, also in the writer's "Mormon Doctrine of Deity," Ch. IV, -Lesson XXXI, to which the student is referred. Its treatment here is -merely to get the idea of the relationship that the Holy Ghost sustains -to the other two personages of the Trinity.] - -DISCUSSION. - -_1. Belief in the Godhead:_ "We believe in God the Eternal Father, -and in his Son Jesus Christ, and in the Holy Ghost."[A] - -[Footnote A: "Articles of Faith"--Joseph Smith, from the Wentworth -Letter 1842, Hist. of the Church, Vol. IV, p. 535 et Seq.] - -Such is the authoritative declaration of the Church as to its faith in -the Godhead. Such is the Godhead of the New Testament Scriptures--the -Christian Trinity. - -_2. Scripture Proof of the Trinity:_ In four separate ways is -this made apparent: (1) at the baptism of Jesus. As Jesus, who is -God, the Son, came forth from his baptism at the hands of John, a -manifestation of the presence of God the Holy Ghost, was given in the -sign of the Dove, which rested upon Jesus; while, lo, a voice from -heaven, the voice of God, the Father, was heard, saying---"This is my -beloved Son in whom I am well pleased";[A] (2) in the commission given -to the apostles to teach all nations: "and Jesus came and spake unto -them saying, all power is given unto me in heaven and in earth. Go, -therefore, and teach all nations, baptizing them in the name of the -Father, and of the Son, and of the Holy Ghost, teaching them to observe -all things whatsoever I have commanded you."[B] (3) in the vision of -Stephen; the mob rushed upon Stephen--"But he, being full of the Holy -Ghost, looked steadfastly into heaven, and saw the Glory of God, and -Jesus standing on the right hand of God."[C] (4) 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."[D] - -[Footnote A: Matt. iii:16, 17.] - -[Footnote B: Matt. xxviii:18, 19.] - -[Footnote C: Acts vii:55, 56.] - -[Footnote D: II Cor. xiii:14.] - -This Godhead of three divine persons is emphatically proclaimed in the -Book of Mormon: They shall be "arraigned before the bar of Christ, the -Son, and God the Father, and the Holy Spirit, which is one Eternal -God, to be judged according to their works."[A] "And after this manner -shall ye baptize in my name [this after giving the baptismal formula--I -baptize you in the name of the Father and of the Son, and of the Holy -Ghost, see context], for verily I say unto you, that the Father and the -Son, and the Holy Ghost are one"--Jesus.[B] "The Father, and I and the -Holy Ghost are one."--Jesus.[C] - -[Footnote A: Alma xi:44.] - -[Footnote B: II Nephi xi:24, 27.] - -[Footnote C: Ibid ver. 36. See also III Nephi xxxiii:10; and Mormon -vii:7.] - -_3. The Doctrine of the Trinity Formulated in the Early Christian -Church:_ To these scriptural groupings of the three persons into -a holy trinity, may be added that earliest of post apostolic symbols -known commonly as the "Apostles' Creed," because of the tradition that -it was formulated by the apostles immediately before their dispersion -into the world to fulfill the commission given to them by the Christ to -teach all nations; but which notion is now very generally discredited, -and the truer notion is held to be that this noted summary of Christian -faith "arose from small beginnings, and was gradually enlarged as -occasion required in order to exclude new errors from the Church."[A] -But, however, and whoever constructed this so-called Apostles' Creed, -this much must be said of it, viz., that it represents the almost -universal belief of the early Christian Church in a Godhead consisting -of three persons, the Father, the Son, and the Holy Ghost; that this is -in harmony with the New Testament scriptures, and is the symbol[B] of -Christian faith that grew out of efforts to express the essentials of -Christianity. The creed, in English, follows: - -[Footnote A: In acknowledging that it has no claim to that venerable -title (i. e., the Apostles' Creed), "we must guard against the common -assumption," says Dr. Philip Smith, "that it is the oldest, as well -as the simplest creed of the Catholic Church. True--as we have -seen--it may be traced, in its most essential elements, from an early -post-apostolic age; but, its development belongs solely to the Western -Church, and its formal adoption, as a written creed, is later than the -Nicene. It was the ancient baptismal creed as used in the Church of -Rome, and was known as the Symbolum Romanum, or simply Symbolum, before -it received the epithet of Apostolorum. Its forms were different in -different churches; the earlier forms variously omitting the articles -of the "descent into hell," "the communion of saints," "the life -everlasting," and the epithet "catholic" before "church."] - -[Footnote B: "These creeds obtained also the name of Symbols." -Students' Ecclesiastical History, Dr. Philip Smith, Vol I, p. 234.] - -THE "APOSTLES' CREED." - -"I believe in God, the Father, Almighty; and in Jesus Christ, his only -begotten son, our Lord, who was born of the Virgin Mary by the Holy -Ghost, was crucified under Pontius Pilate, buried, arose from the dead -on the third day, ascended to the heavens, and sits at the right hand -of the Father; whence he will come to judge the living and the dead; -and in the Holy Spirit; the holy church; the remission of sins; and the -resurrection of the body."[A] - -[Footnote A: Mosheim's Ecclesiastical Institutes, Vol. I, p. 80, -Murdock's translation. The above form, is as it stood in the fourth -century, a few centuries later it attained in the Romish Church its -ampler form, in which it has since been adopted by most Protestant -churches, as follows: - -"I believe in God, the Father, almighty, maker of heaven and earth; -and in Jesus Christ, his only son, our Lord; who was conceived by the -Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, -was crucified, dead, and buried, he descended into hell, the third day -he arose again from the dead, ascended into heaven, and sitteth on the -right hand of God, the Father, almighty; from thence he shall come to -judge the quick and the dead. I believe in the Holy Ghost, the holy -Catholic church, the Communion of saints, the forgiveness of sins, the -resurrection of the body, and the life everlasting. Amen." In this form -it is called the "Symbolum Roman--Roman Symbol."] - -_4. Man's Allegiance to the Godhead:_ This holy Trinity of Father, -Son, and Holy Ghost, the Godhead, constitutes for the Christian the -creating, sustaining, redeeming, witnessing power of the universe--the -supreme God. In this Godhead righteousness, and holiness, and truth, -and knowledge, and wisdom and power, and glory, and justice, and -mercy and love, and all that we do or can recognize as belonging to -the divine nature abound in their perfection. This Godhead is the -source of spiritual power and light and glory; to whom man owes first -allegiance; who is the true and only object--but singularly as well as -in unity--of man's worship; to whom man submits his mind and his will -for guidance--for in such submission alone is true worship. - - - -LESSON VIII. - -(Scripture Reading Exercise). - -THE UNITY AND THE DISTINCTIVENESS OF THE PERSONAGES OF THE GODHEAD. - -ANALYSIS. - -I. The Oneness of the Trinity: its Nature. - -II. Distinctiveness of the Father as a Personage. - -III. The Distinctiveness of the Son--Divinity of the Son. - -REFERENCES. - -Mormon Doctrine of Deity, ch. IV; Seventy's Year Book No. III, lessons -xxxiii, xxxiv and xxxv; and all the Scriptures cited in the body of the -"Discussion." - -_SPECIAL TEXT: "The grace of our Lord Jesus Christ, the love of God, -and the communion of the Holy Ghost be with you all. Amen." (II Cor. -xiii:14.)_ - -DISCUSSION. - -_1. The Unity of Father, Son and Holy Ghost:_ While conceiving -these three Divine Personages, as constituting an organized unit, a -body or Divine Council, it should be remembered that their oneness -consist in moral unity, not physical unity, or identity of substance -or essence. In other words, they are distinct and separate personages, -in the sense of being three separate and distinct individuals, a unity -only in agreement of purpose, and unity of will for the accomplishment -of certain definite ends,[A] to bring to pass the immortality and -eternal progress of man.[B] - -[Footnote A: The Three Personagess. "Everlasting covenants was made -between three personages before the organization of this earth, and -relates to their dispensation of things to men on the earth: these -personages, according to Abraham's record, are called God the first, -the Creator; God the second, the Redeemer; and God the third, the -Witness or Testator."--Little & Richards' Compendium--Gems from the -Prophet's Teachings--p. 289.] - -[Footnote B: Doc. & Cov., Sec. xciii:26-35. Book of Moses, Pearl of -Great Price, ch. iii., II Nephi ch. ii; also New Witnesses for God, Vol -III, ch xl. where the matter is discussed at great length.] - -Jesus himself taught that he and his Father were one,[A] that whosoever -had seen him had seen the Father also;[B] 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;[C] hence Jesus was God manifested -in the flesh, a revelation of God to the world;[D] a revelation not -only of the being of God, but of the kind of being God is. - -[Footnote A: John x:30; xvii:11-22.] - -[Footnote B: John xiv:9.] - -[Footnote C: John xiv:1-9; John 1:8.] - -[Footnote D: I Tim. iii:16.] - -[Footnote: Eph iii:14-19.] - -Jesus also prayed--and in so doing showed in what the oneness of -himself and the Father consisted--that the disciples might be one with -him, and also with each other, as he and the Father were one. 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.[A] - -[Footnote A: John xiv:10, 11, 19, 20.] - -_2. The Separate Individual Existence of the Father:_ The -existence of God, the Father, both Jesus and the Apostles accepted as -a reality. Jesus nowhere attempts 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, and prays to the Father in that capacity: "As the Father knoweth -me, even so know I the Father. * * * Therefore doth my Father love me, -because I lay down my life for the sheep. * * * This commandment have I -received of my Father. * * * The works that I do in my Father's name, -they bear witness of me. * * * For which of those do ye stone me? The -Jews answered him. * * * Because that that thou being a man makest -thyself God. * * * Say ye of him, whom the Father hath sanctified, and -sent into the world, Thou blasphemest; because I said I am the Son of -God? If I do not the works of my Father, believe me not."[A] - -[Footnote A: St. John x.] - -The statement of Jesus when instituting the Sacrament of the Lord's -Supper: "I will not drink hence forth of this fruit of the vine, until -that day when I drink it new with you in my Father's kingdom."[A] - -[Footnote A: Matt xxvi:29.] - -The prayer of Jesus in Gethsemane: "O my Father if it be possible, let -this cup pass from me; nevertheless not as I will, but as thou wilt." -And again: "O my Father, if this cup may not pass away from me, except -I drink it, thy will be done."[A] - -[Footnote A: Ibid, verses 39, 42.] - -John represents Jesus as saying in Gethsemane: "Father, the hour is -come; glorify thy Son, that thy Son also may glorify thee. * * * And -now, O Father, glorify thou me with thine own self, with the glory -which I had with thee before the world was. * * * Holy Father, keep -through thine own name those whom thou hast given me, that they may be -one as we are. * * * That they all may be one: as thou, Father, art in -me, and I in thee. * * * O righteous Father, the world hath not known -thee; but I have known thee, and these have known that thou hast sent -me."[A] - -[Footnote A: St. John xvii.] - -Then, after the resurrection of Jesus, he meets Mary of Magdala -and said to her, when she in her joy was about to lay hold of him: -"Touch me not; for I have not yet ascended to my Father; but go to my -brethren, and say unto them, I ascend unto my Father, and your Father; -and to my God and your God."[A] - -[Footnote A: St. John xx.] - -The separate and distinct individual existence of God the Father could -not be more emphatically represented than in these scriptures. - -_3. The Separate and Individual Existence of the Son:_ The -scriptures which teach the separate existence of the Father, teach also -the separate and individual existence of the Son; but the question -may arise, Was Jesus, the Son of God, also God? The passage already -considered, in which Jesus is given equal rank with the Father and with -the Holy Ghost, strongly implies that he is Divine, that he is Deity. -In the Seventy's Year Book No. III, Lesson xxxiii, in treating at -length upon the subject of the divinity of Jesus, the conclusion that -Jesus, as well as the Father, is God, is worked out from the fact that -Jesus is called God in the Scriptures;[A] that Jesus declares himself -to be God--the Son of God;[B] that Jesus is to be worshiped--hence -God;[C] that Jesus, under the Father's direction, is the Creator, hence -God;[D] that Jesus Christ is declared to be equal with God the Father, -hence God.[E] All these declarations are sustained by the scriptures -and reasoned out in detail in the lesson of Year Book III cited -above, and to that work the student is referred. Here it will be only -necessary to cite the scriptures which sustain these several specific -declarations concerning Jesus, the Christ, which I have done by giving -them in the margin.[F] - -[Footnote A: Isaiah vii:14; Matt. i:23; Isaiah ix:6.] - -[Footnote B: John x:33; Matt. xxvii:63, 64; Matt. xxviii:18, 19; Heb. -i:8.] - -[Footnote C: Rev. xix;10 c. f; Heb. i:5, 6; Phil. ii:9, 10.] - -[Footnote D: St. John i:1-4; Col. i:12-17; Heb. i:2.] - -[Footnote E: Matt. xxviii:18, 19; Phil. iii:6; Heb. iii:3; Col. i:19: -ii:9; II. Nephi xxvi:12.] - -[Footnote F: The student will also find an elaborate discussion on the -subject in the writer's "Mormon Doctrine of Deity," chapter iv. And -also in his "Introduction to the History of the Church," Vol. I, pp. -81-89.] - -Jesus, then, is separate and distinct from God, the Father; but is -nevertheless not only divine, but Deity, equally so with the Father; -for God so declares it, through his revelation to the world; but he is -united with the Father in moral union of mind and will, and purpose. - - - -LESSON IX. - -(Scripture Reading Exercise.) - -UNITY AND DISTINCTIVENESS OF THE PERSONAGES OF THE GODHEAD (Continued). - -ANALYSIS. - -IV. The Distinctiveness of the Holy Ghost. - -V. The Divinity of the Holy Ghost. - -VI. Unity and Distinction. - -REFERENCES. - -All the scriptures cited in the body of the lesson. - -_SPECIAL TEXT: "Whoso believeth in me, believeth in the Father also, -and unto him will the Father bear record of me; for he will visit him -with fire, and with the Holy Ghost. And thus will the Father bear -record of me, and the Holy Ghost will bear record unto him of the -Father and me: for the Father and I and the Holy Ghost are one." (III -Nephi xi:35, 36.)_ - -DISCUSSION. - -_1. The Separate and Individual Existence of the Holy Ghost:_ -The proofs which set off the Father and Son as separate and distinct -personalities, which present them to us as two separate individuals, -also presents the Holy Ghost as a separate and distinct personality. -For whether we contemplate these divine personages when the three are -represented together, as at the baptism of the Christ,[A] in the vision -of St. Stephen,[B] in the baptismal formula,[C] or in the apostolic -benediction,[D] they are always presented in a manner that implies -distinctiveness as persons, however closely united in purpose. - -[Footnote A: Matt. iii:16, 17.] - -[Footnote B: Acts vii:54-56.] - -[Footnote C: Matt. xxviii:19.] - -[Footnote D: II Cor. xiii:12, 14.] - -Jesus clearly ascribes to the Holy Ghost a distinct personality. He -represents the Holy Ghost as proceeding from the Father;[A] as sent -forth in the name of the Son;[B] as abiding;[C] as teaching and as -bearing witness;[D] as reproving the world of sin, and of righteousness -and of judgment;[E] as guiding into all truth, and revealing the things -of God to men.[F] - -[Footnote A: St. John xvi:26.] - -[Footnote B: St. John xiv:26.] - -[Footnote C: St. John xiv:16.] - -[Footnote D: St. John xiv:26 and xv:26, 27.] - -[Footnote E: St. John xvi:8.] - -[Footnote F: Ibid, verses 13-15.] - -The apostles also refer to the Holy Ghost in much the same manner: -Peter represents the Holy Ghost as speaking by the mouth of David -concerning the treachery of Judas;[A] he also represents Ananias as -having lied to the Holy Ghost;[B] also he represents the Holy Ghost -as bearing witness with himself and his fellow apostle, John, to the -divinity of the Christ;[C] also the Holy Ghost is represented as -sending forth men to the ministry: "The Holy Ghost said, Separate me -Barnabas and Saul for the work whereunto I have called them * * * so -they being sent forth by the Holy Ghost, departed unto Seleucia."[D] - -[Footnote A: II Acts i:16, 17; c. f. Psalms xli:9.] - -[Footnote B: Acts v:3.] - -[Footnote C: Acts v:29-32.] - -[Footnote D: Acts xiii:2-4.] - -The Holy Ghost is represented as forbidding Paul and Timothy preaching -in Asia, and Bithynia.[A] - -[Footnote A: Acts xvi:6-8: "After they were gone through Phrygia and -the region of Galatia and were forbidden of the Holy Ghost to preach in -Asia, after they were come to Mysia, they assayed to go into Bithynia, -but the Spirit suffered them not."] - -The fruit of the Spirit (the Holy Ghost) is said to be "love, -joy, peace, longsuffering, gentleness, goodness, faith, meekness, -temperance;" and as these things can only proceed from a being -possessed of attributes that produce them, we must needs think of the -Holy Ghost as loving, as merciful, as patient, as meek, as temperate, -as gentle. All which with the other things preceding here said of him, -clearly established personality for the third person of the Godhead. - -2. The Holy Spirit Distinct from the Father and the Son, Both in -Substance and Personal Action: On this subject Elder Orson Pratt has -the following very valuable passage: "That the substance of the Holy -Ghost is not identical with that of the Father and the Son, is evident -from the whole tenor of scripture." Jesus says, "When the Comforter -is come whom I will send unto you from the Father, even the Spirit of -truth which proceedeth from the Father, he shall testify of me."[A] -This Comforter could not be the Father, because he "proceedeth from the -Father." He could not be the Son, because he is sent by the Son. Again, -he could not be the Father, because it is contrary to the order of -heaven for Jesus to send the Father. And furthermore, he could not be -the Son, because he is represented as "another Comforter," to be with -the disciples, in the absence of Jesus. "If I go not away," says our -Savior, "the Comforter will not come unto you, but if I depart I will -send him unto you."[B] The persons of the Father and Son were to be in -one place while the Comforter was to be in another, and therefore, the -Comforter must necessarily be a distinct substance from the Father and -Son." - -[Footnote A: John xv:26.] - -[Footnote B: John xvi:7.] - -"That the Holy Spirit is something more than the mere power or -influence exerted by the Father, is evident from his possessing an -understanding, a will, and a power of distinct operation. Jesus says, -concerning the Comforter, "Howbeit, when he, the Spirit of truth -is come, he will guide you into all truth; for he shall not speak -for himself, but whatsoever he shall hear, that shall he speak; and -he will show you things to come. He shall glorify me; for he shall -receive of mine, and shall show it unto you."[A] Here the Holy -Spirit is represented as a hearer--a speaker--a guide, receiving and -showing what is received. Now such acts can only be the acts of a -substance, possessing understanding and a will. That this substance -is distinct from the Father is evident from his not speaking of -himself, but only speaking what he hears, which shows, most plainly, -a separate individuality. If the Holy Spirit were the Father, would -it be reasonable to say, that he does not speak of himself? Does not -the Father speak of himself? If the Holy Spirit be only a power or -influence from the Father, what absurdity would run through the whole -of the above passage! What nonsense would it be to say a power or -influence hears--a power or influence speaks--a power or influence -receives and shows! Yet this is the absurdity embraced by the -Socinians. We can only think of speaking, and hearing, and willing, -as applicable to a perceptive substance, and not to a quality. Again, -the Spirit is represented as making intercession for the Saints. -"Likewise," says Paul, "the Spirit also helpeth our infirmities; for -we know not what we should pray for as we ought; but the Spirit itself -maketh intercession for us with groanings which cannot be uttered."[B] -How could a power or influence of the Father intercede with the Father? -How could a power or influence groan with groanings unutterable? Would -the Father intercede with himself? The absurdity of supposing the Holy -Spirit to be a mere property or influence of the Father, instead of -being an intelligent agent of himself, is so great, that we do not feel -disposed to bring further evidence or proof to establish the distinct -identity of the two."[C] - -[Footnote A: John xvi:13, 14.] - -[Footnote B: Rom. viii:26.] - -[Footnote C: Mill. Star, Vol. XII, pp. 306-7.] - -_3. The Divinity of the Holy Ghost:_ There remains to be -considered the question, Is the Holy Ghost God? Undoubtedly. The proof -is in the fact that he is a member of the Holy Trinity.[A] Also in the -fact that Jesus makes blasphemy against the Holy Ghost a greater sin -than blasphemy against himself.[B] This could not be unless the Holy -Ghost were Deity, and in some peculiar way so related to man that makes -this sin of blasphemy against him especially heinous. - -[Footnote A: This subject is to be worked out in greater detail in a -subsequent lesson.] - -[Footnote B: "All manner of sin and blasphemy shall be forgiven unto -men, but the blasphemy against the Holy Ghost shall not be forgiven -unto men. * * * Whosoever speaketh a word against the Son of Man, it -shall be forgiven him, but whosoever speaketh against the Holy Ghost it -shall not be forgiven him, neither in this world, neither in the world -to come." (Matt. xii:31; also Mark iii:28, 29.)] - -"Why hath Satan filled thine heart to lie to the Holy Ghost," said -Peter to Ananias, when the latter had dealt deceitfully in the sale of -his land and the gift he had made to the Church. "Thou hast not lied -unto men," said the chief Apostle, "but to God!"[A] - -[Footnote A: Acts v:1-14.] - -From which it is to be concluded that to lie to the Holy Ghost is to -lie to God, because the Holy Ghost is God. - -I may not more fittingly close this and the two preceding lessons on -the Godhead than by quoting a passage upon the subjects of which they -treat from the writings of the late venerable Apostle, Orson Pratt, who -upon both the oneness and the distinctiveness of the three personages -of the Holy Trinity made the following observations: - -_4. The Persons of the Godhead One Council:_ "The Godhead may -be illustrated by a council, consisting of three men--all possessing -equal wisdom, knowledge, and truth, together with equal qualifications -in every respect. Each person would be a separate distinct person or -substance from the other two, and yet the three would form but one -council. Each alone possesses, by supposition, the same wisdom and -truth that the three united or the one council possesses. The union of -the three men in one council would not increase the knowledge or wisdom -of either. Each man would be one part of the council when reference -is made to his person; but the wisdom and truth of each man would be -the whole wisdom and truth of the council, and not a part. If it were -possible to divide truth, and other qualities of a similar nature into -fractions, so that the Father should have the third part of truth, the -third part of wisdom, the third part of knowledge, the third part of -love, while the Son and the Holy Spirit possessed the other two-thirds -of these qualities or affections, then neither of these persons could -make 'one God, but only a part of a God.' But because the divisibility -of wisdom, truth, or love is impossible, the whole of these qualities -dwells in the Father--the whole dwells in the Son--the whole is -possessed by the Holy Spirit. The Holy Spirit is one part of the -Godhead in essence; but the whole of God in wisdom, truth, and other -similar qualities. * * * The oneness of the Godhead, as described in the -scriptures, never was intended to apply to the essence, but only to the -perfections and other attributes."[A] - -[Footnote A: Orson Pratt's Works, "Absurdities of Immaterialism," p. -30.] - - - -LESSON X. - -(Scripture Reading Exercise.) - -SPECIAL OFFICES OF THE PERSONAGE OF THE HOLY TRINITY. - -ANALYSIS. - -I. Distinctiveness Among Divine Beings. - -II. Special Characteristic and Office of the First Personage of the -Trinity. - -III. Father and "Fathering"--Creating and "Sustaining"--"Directing the -Creation to Glorious Ends." - -REFERENCES. - -The works and passages cited in the body of this lesson. - -_SPECIAL TEXT: "G. to my brethren, and say unto them, I ascend to my -Father and your Father; and to my God and your God." (Jesus--St. John -xx:17.)_ - -DISCUSSION. - -_1. Alikeness and Diversity in the Nature of Divine Beings:_ -Whatever may be said in the scriptures of the union in knowledge, -mercy, love, power, and will--in a word, whatever may be said of the -alikeness of these holy and divine Personages of the trinity, it -should be so understood as to allow of the thought of some difference -in office; and of some one or more distinctions in their relations to -each other, and in their relationship towards men; and even in their -physical natures when compared one with another. I feel encouraged -to make this avowal, unusual though it may be, because in nature we -may observe both a unity and a diversity. Though a given species of -grass may have general characteristics in which all the varieties of -grasses are alike, yet men have not yet found two blades of grass -precisely alike. In all the leaves of the forest, there have not yet -been found two leaves exactly alike; among all the hordes of men--the -millions living and the millions dead--no two have yet been found one -of which is a precise counterpart of the other. It is so everywhere -you look in nature; in animal or plant life; in mountains, rivers or -valleys; in the sands or among the shells of the sea shore--everywhere -unity of kind, of groups, but infinite variety of individuals. That -being the general truth taught throughout nature, may it not hold in -reference to Divine Personages as well? Without absolutely insisting -upon it, I shall venture to say I think so; and that in some way--in -office, in function, in appointment, in some respects even in physical -nature also--there are distinctive characteristics in the three divine -Personages of the Godhead. - -Setting forth, and in profoundest reverence, the Personages of the -Godhead with reference to their chief functions as each stands related -to man, they appear as God, the Father; God, the Son, Redeemer of man; -God, the Holy Ghost, Witness to man of truth, of all truth. - -Let us consider each in these capacities respectively. - -_2. God, the Father:_ With this conception of God as "Father" -there is associated the larger--but not higher--idea of "Creator." - -There exists, I think, a real difference between the idea of "father" -and "creator," and yet one feels, from our use of terms, and even from -the terminology of holy scripture, that each idea may include the -other. But first as to the distinctions between "father" and "creator." -The term "father" carries with it the notion of generation, begetting -from one's own person, springing from one's own nature, and partaking -of one's own physical and mental qualities and perhaps likeness, but -the term "creator" does not necessarily convey that notion, since a -created thing may be external to the nature of the being who created -it; as, for example, when God created the heaven and the earth.[A] In -this case the heaven and the earth did not bear the image of God; nor -was it made in his likeness, as the result was when God said, "Let us -make man in our image, and after our likeness." So in relation to man; -he begets a son or a daughter by act of generation; he is a father; and -also, in a sense, a creator.[B] - -[Footnote A: Gen. i.] - -[Footnote B: Athanasius makes the following distinction between -"begotten" and "created," which I believe to be true and of great -importance as a truth. "Let it be repeated," he says, "that a created -thing is external to the nature of the being who creates it; but a -generation, (a begetting, as a father begets a son) is the proper -off-spring of the nature." (Quoted in Shedd's Hist, of Christian -Doctrine, Vol. I, p. 322.)] - -He gathers materials and builds a house; or with various colored -pigments, brushes, and stretched canvas he paints a landscape, or from -some rude block of marble with mallet and chisel he hews out the image -of a man; he is a creator. Creator of the house, the painted landscape, -the statue; and also, in a certain sense, after our manner of speech, -we could say the father of them. So that in the terms "father" and -"creator" there is both a distinction and a sameness. - -_3. The Dual Idea of "Father" and "Creator:"_ I said a moment -since that scripture terminology justified this dual idea that -goes with the use of "father" and "creator." Now to the proof: In -Hebrews we find this passage: "We have had fathers of our flesh which -corrected us, and we gave them reverence: Shall we not much rather be -in subjection to the Father of spirits and live?"[A] From this it is -learned that God is the "Father" of the spirits of men--from which -circumstance comes the title--"God, the Father." In the Book of Moses, -the Lord, following an account of the creation, says: "I, the Lord God, -created all things of which I have spoken spiritually, before they were -naturally upon the face of the earth. * * * And I, the Lord God, had -created all the children of men; and not yet a man to till the ground; -for in heaven created I them. * * * And I, the Lord God, formed man -from the dust of the ground, and breathed into his nostrils the breath -of life, and man became a living soul, the first flesh upon the earth, -the first man also; nevertheless all things were before created; but -spiritually were they created and made according to my word."[B] - -[Footnote A: Heb. xii:9.] - -[Footnote B: Book of Moses (Pearl of Great Price), ch. iii:5, c. f. -Doc. and Cov. Sec. xxix:30-34; also Book of Abraham, ch. iii:23. Gen. -i:26-27; c. f. Gen. ii:5-7.] - -Here we have God saying that he had "created all the children of men," -and yet there was not a man to till the earth; "for in heaven I created -them," that is, uniting this statement with Paul's passage, he had -become the "Father of spirits;" and "Father" and Creator are seen to be -used synonymously. Conversely: Nothing is clearer than that God, in the -Scriptures, is proclaimed the "Creator:" "Creator of heaven and earth -and all things that in them are." And now comes one of our Book of -Mormon writers, saying: "and they [i. e., Father and Son, see context] -are one God, yea, the very eternal Father of heaven and of earth."[A] -Which can only be understood as "creator of heaven and earth." - -[Footnote A: Mosiah xv:4.] - -Again: "Is the Son of God the very eternal Father? * * * Yea, he is -the very eternal Father of heaven and of earth, and all things which -in them is."[A] In the quotation following the terms are used in -combination. Samuel, the Lamanite prophet, was sent unto the people of -a certain city, that they "might know of the coming of Jesus Christ, -the Son of God, the Father of heaven and of earth, the Creator of all -things, from the beginning."[B] From these passages it is evident that -the term "father" is made to include the idea of "Creator." - -[Footnote A: Alma xi:38, 39.] - -[Footnote B: Helaman xiv:12. Wherein Jesus is referred to as the -Creator, the "Father of heaven and earth," it should be understood that -he is so under the direction of the God, the Father; "God * * * hath -* * * spoken to us by his Son, by whom also he (God the Father) made -the worlds" (Hebrews i:3). "To us there is but one God, the Father, of -whom are all things,--and we in him: and one Lord, Jesus Christ, by -whom are all things, and we by him" (I. Cr. viii:6) " * * * God, who -created all things by Jesus Christ" (Eph. iii:9). So that while Jesus -was the immediate creator of things he did so under and by the Father's -direction, so that the Father may still be regarded as the first mover -in the creation drama, Jesus the agency through whom he acted.] - -_4. "Father" and "Fathering:"_ The chief characteristic, of the -First Personage of the Godhead, then, appears to be that of "Father," -"Creator." And with this goes the extended idea inseparably associated -with the notion of "Father," viz., "fathering"--caring for, sustaining, -upholding. We contemplate this Holy First Personage, then, not only -as "Father of spirits;" but one anxious for their welfare, for their -progress. And he himself has declared "this is my work and my glory--to -bring to pass the immortality and eternal life of man."[A] And in the -creation drama we have God, the "Father of the spirits," standing among -them and planning for their advancement. God said unto those who were -with him: "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 a. -I, send me. And another answered and said: Here am I, send me. And the -Lord said: I will send the first."[B] - -[Footnote A: Book of Moses, ch. i:39.] - -[Footnote B: Book of Abraham, ch. iii:24-27.] - -And so the second personage of the Godhead was chosen for his office -of Savior of men. But the first Personage was proposing the plan for -"adding upon" these spirits of heaven. He was planning for their -increase in honor and glory for ever and ever; and that through -development; though increasing their intelligence, knowledge, wisdom -and spiritual power; by experiences to be obtained in earth-life among -broken harmonies, when fidelity to truth and virtue and God should be -tested, where men should find themselves. He was "fathering" them. Just -as in being "Creator" he not only creates--causes to exist--but he -cares for the "creation," he sustains it; upholds it; guides it to some -definite end, to the achievement of some beneficent purpose. - -Such must be our thought of this all glorious First Personage of the -Godhead-Father, Creator; also Sustaining, Guiding, Loving Power of the -Universe. - - - -LESSON XI. - -(Scripture Reading Exercise.) - -SPECIAL OFFICE OF THE PERSONAGES OF THE HOLY TRINITY (Continued). - -ANALYSIS. - -IV. Special Office of the Second Personage of the Trinity--Redeemer. - -V. Special Office of the Third Personage of the Trinity--Witness. - -VI. The Three in Union. - -REFERENCES. - -The citations in the body of this lesson. - -_SPECIAL TEXT: "But Christ being come an High Priest of good things to -come * * * through the Eternal Spirit offered himself without spot to -God, purge your conscience from dead works to serve the living God." -(Hebrews ix:11, 14.)_ - -DISCUSSION. - -_1. God, the Son, Redeemer:_ We have found the chief office or -function of the first Personage of the Godhead, so may we find the -chief office and function of the second, and much more briefly. More -briefly because one Year Book of the Seventy's course in Theology has -already been devoted to him and his work. He is the Redeemer of men. To -be such was his appointment in heaven, as incidentally, we have seen in -Lesson IX; and as it is abundantly declared in the scriptures. - -_2. Scripture Declaration of the Office of the Christ:_ "And as -Moses lifted up the serpent in the wilderness, even so must the Son of -man be lifted up: that whosoever believeth in him should not perish but -have everlasting life."[A] - -[Footnote A: St. John iii:14.] - -"Hereby perceive we the love of God, because he laid down his life for -us."[A] - -[Footnote A: I John iii:16.] - -"God so loved the world that he gave his only begotten Son, that -whosoever believeth on him should not perish but have everlasting -life."[A] - -[Footnote A: St. John iii:16.] - -"For Christ hath also once suffered for sin, the just for the unjust, -that he might bring us to God," being put to death in the flesh but -quickened by the Spirit.[A] - -[Footnote A: I Peter iii:16.] - -"When we were yet without strength in due time Christ died for us. * -* * Being now justified by his blood, we shall be saved from wrath -through him. * * * When we were enemies we were reconciled to God by -the death of his Son."[A] - -[Footnote A: Rom. v:6-10.] - -"It hath also been made known unto me, by the power of the Holy Ghost, -wherefore I know if there should be no atonement made, all mankind must -be lost."[A] - -[Footnote A: Jacob, Book of Mormon, vii:12.] - -"Behold, he suffereth the pains of all men; yea, the pains of every -living creature both men and women and children, who belong to the -family of Adam;"[A] - -[Footnote A: II Nephi ix:21.] - -"Surely every man must repent or suffer [i. e. eternal consequence of -sin]. . . . 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."[A] - -[Footnote A: Doc. and Cov., Sec. xix:16-18.] - -_3. The Offering of the Christ Voluntary:_ The chief office, then, -of the Christ is that of Savior, Redeemer. In that work is revealed the -love of God. "God so loved the world that he gave his only begotten Son -that whosoever believeth on him should not perish but have everlasting -life."[A] And Christ so loved men that he voluntarily made the -sacrifice: "As the Father knoweth me, even so know I the Father: and I -lay down my life for the sheep [i. e. for men]. . . . Therefore doth my -Father love me, because I lay down my life, that I might take it again. -No man taketh it from me, but I lay it down of myself."[B] - -[Footnote A: St. John iii:14-18.] - -[Footnote B: St. John x:15-18.] - -"Thinkest thou that I cannot now pray to my Father, and he shall -presently give me more than twelve legions of angels? [i. e. for his -deliverance from those who had taken him for the crucifix]. But how -then shall the scripture be fulfilled, that thus it must be?"[A] - -[Footnote A: Matt. xxvi:52-54.] - -Though in the shadow of the cross he could have found deliverance from -his voluntarily accepted mission had he so elected; but thanks be to -God, he endured and fulfilled his mission to menward. And in that -office of Savior, Redeemer, one recognizes the devotion of the brother -and the friend of man; and in this he made manifest the love of God for -the world; even also as he manifested the brightness of God's glory, -and the express image of his person, being indeed the full and complete -revelation of God to the world--"God manifested in the flesh." - -_4. Christ the Mediator:_ In this second Personage of the Godhead, -then, one may see not only the Redeemer, the Savior, the Revealer of -God; but through those offices one may also see the Brother and Friend -of man. The Mediator, the one who brings God close to man; the one who -brings men close to God. The one who reflects God into the world. The -one who banishes the terror which men have had of God, and reveals the -love of God, and the mercy and compassion of the Father--the one whom -the ages longed for--the need of the world as Mediator between man -and violated law--Herald of grace--Christ the Son of God, by way of -pre-eminence; Christ, the Brother and Friend of Man. - -_5. God the Holy Ghost--Witness in the Godhead; Spirit of Truth -and Revealer of Truth:_[A] "I give you to understand, that no man -speaking by the Spirit of God calleth Jesus accursed; and that no man -can say that Jesus is the Lord but by the Holy Ghost,"--Paul.[B] - -[Footnote A: As this Divine Personage of the Holy Trinity is to be -the subject of several lessons, and the central thought in this -whole treatise here only so much is said of him as will suggest his -relationship to the other two personages of the Godhead, and indicate -his special office.] - -[Footnote B: I Cor. xii:3.] - -"Then are ye in the straight and narrow path * * * and ye have received -the Holy Ghost, which witnesses of the Father and of the Son."[A] - -[Footnote A: II Nephi xxxi:18.] - -"When the Comforter is come, whom I will send unto you from the Father, -even the Spirit of Truth which proceedeth from the Father, he shall -testify of me."[A] - -[Footnote A: St. John xv:26.] - -"Howbeit, when he, the Spirit of truth, is come, he will guide you into -all truth: for he shall not speak of himself; but whatsoever he shall -hear that shall he speak: and he will shew you things to come. - -"He shall glorify me; for he shall receive of mine, and shall shew it -unto you. - -"All things that the Father hath are mine: therefore said I, that he -shall take of mine, and shall shew it unto you."[A] - -[Footnote A: St. John xvi:13, 15.] - -"But the Comforter, which is the Holy Ghost, whom the Father will send -in my name, he shall teach you all things, and bring all things to your -remembrance whatsoever I have said unto you."[A] - -[Footnote A: St. John xiv:26.] - -In these scriptures we have presented the chief office of the Third -Person of the Holy Trinity. The Holy Ghost by way of pre-eminence is -the Witness of God, and for the truth of God. The Father's witness; -the Son's witness; the Truth's witness; and because of this--as the -outgrowth of it--the Guide into all truth; the Comforter, the Assurer, -the universal Voice to soul of man of certainty; the universal Eye to -the spirit of man, that can and does show him things to come. The Seer -Power in the Souls of men. The Witness for God; who is also God, Deity; -and the bond of union and communion between God and Souls of men. -Spirit Personage of the Godhead; one in moral and spiritual union with -God, the Father, and God, the Son, and the cause and special power of -union between God, and those who receive the truth. - - - -PART III. - -The Holy Ghost. - - - -LESSON XII. - -(Scripture Reading Exercise.) - -NATURE AND FORM. - -ANALYSIS. - -I. The Holy Ghost Distinctive in Physical Nature from the Father and -the Son. - -II. Spirit Substance. - -III. "Person" and "Personage" Defined. - -REFERENCES. - -Scripture and works cited in the body of this lesson. - -_SPECIAL TEXT: "Let this mind be in you, which was also in Christ -Jesus." (Phil. ii:5 c. f. Acts x:38.)_ - -DISCUSSION. - -_1. As Heretofore Considered:_ I have already considered the Holy -Ghost as a member of the Trinity; as a separate Personage in that -Trinity; and have spoken to a limited extent of his special office as -a Witness of the truth. But all that has been said has been to present -a view of him in association with the other Personages of the Godhead. -It is now proposed to consider him by himself, alone--his nature, his -office, the principles upon which men may unite their lives with his -life, and thus attain perfect spiritual life. - -_2. The Spirit of the Inquiry:_ Most reverently, and rather -reluctantly, do I address myself to this task. Certainly no one could -approach it lightly, much less arrogantly, as knowing all about it, -when really, after all, one knows and can know so little about it; and -that only which it has pleased God to reveal in his word, and inspired -his prophets to teach. Beyond what is of record in these revelations, -the writer may claim no knowledge of the subject. It is merely to set -forth what may be learned from these sources, grouping the facts as -they may be learned by all in that manner which appeals to him as being -most orderly and clear, and that will make for a reverent attitude -towards this holy Personage of the Godhead. - -_3. Distinctions in Nature:_ It appears that the Holy Ghost -differs from the other personages of the Godhead, in this; that while -"the Father has a body of flesh and bones as tangible as man's, the Son -also;[A] * * * * the Holy Ghost has not a body of flesh and bones, but -is a personage of spirit. Were it not so the Holy Ghost could not dwell -in us."[B] - -[Footnote A: For collected evidence of this truth, and the doctrine -that as the Son is, so is the Father, see Seventy's Year Book, No. III, -Lesson xxiii, notes 7, 8, 11.] - -[Footnote B: Doc. and Cov., sec. 130:22.] - -Such the declaration of Joseph, the Prophet, in some instruction given -to the Church at Ramus, Illinois, April 2nd, 1843;[A] and admitted into -the body of the Doctrine and Covenants as doctrine of the Church. - -[Footnote A: Hist. of the Church--the Journal History of the -Prophet--Vol. V, p. 325.] - -With this also, of course, the teaching of President Young agrees: "The -Holy Ghost is the Spirit of the Lord, and issues forth from himself, -and may properly be called God's minister to execute his will in -immensity; being called to govern by his influence and power; but he is -not a person of tabernacle as we are and as our Father in heaven and -Jesus Christ are."[A] - -[Footnote A: Journal of Discourses, Vol. I, p. 50.] - -_4. "Spirit," Its Substantive[A] Nature:_ To aid in a proper -understanding of the meaning of the Prophet in the passage just quoted, -it is necessary to ascertain what is meant by him in using the terms -"spirit" and "personage." At Ramus, Illinois, 17th of May, 1843, the -Prophet, "speaking of Eternal Duration of Matter," said: "There is no -such thing as immaterial matter. All spirit is matter, but is more fine -or pure, [i. e. than gross matter] and can only be discerned by purer -eyes. We can not see it, but when our bodies are purified, we shall see -that it is all matter."[B] "In tracing the thing to foundation," said -the Prophet in an editorial of the Times and Seasons, April, 1842, "and -looking at it philosophically, we shall find a very material difference -between the body and the spirit; the body is supposed to be organized -matter, and the spirit, by many, is thought to be immaterial, without -substance. With this latter statement we should beg leave to differ, -and state that spirit is a substance; that it is a material, but that -it is more pure, elastic and refined matter than the body; that it -existed before the body, can exist in the body; and will exist separate -from the body, when the body will be mouldering in the dust; and will -in the resurrection, be again united with it."[C] - -[Footnote A: Substantive (2) "Having substance or reality." Example -of use: "The mind is a substantive existence, possessing a uniform -structure of character, however fundamentally different from the bodily -structure." G. T. Curtis, Creation and Evolution, p. 470.] - -[Footnote B: "History of the Church," Vol. V, p. 393. The passage, -except the introductory sentence, is admitted into the body of the -Doctrine and Covenants (sec. cxxxi:7, 8).] - -[Footnote C: Hist. Ch, Vol. IV, p. 575.] - -From this, one is justified in concluding that because the Prophet -refers to the Holy Ghost as a "spirit," he does not thereby mean an -immaterial being, or personage; a being not matter; but a being, a -personage of finer and more subtle material than flesh and bone, else -the Holy Ghost could not dwell in us.[A] - -[Footnote A: An important truth hinges upon this doctrine and is -considered later.] - -_5. Substantive Existence of the Holy Ghost:_ Upon this line of -thought, that is, as to immateriality of spirit, the late Elder Orson -Pratt has a most enlightening passage, which I here give at length: - -"Some have supposed the Holy Spirit to be merely a power or influence, -and not a substance; these are the views of Unitarians: they do not -believe that there is a substantive Holy Spirit, but that the Holy -Spirit is only a quality or attribute of the Father's substance. We -shall first show that the Holy Spirit can have no existence as a mere -attribute, or quality, without some substance to which such quality -appertains. It is an admitted principle in all sound philosophy, that -all qualities or powers must be the qualities or powers of something. -Abstract qualities or powers are inconceivable. Motion implies a -substance capable of moving or being moved. Force implies a substance -capable of exerting a power on itself, or on something external to -itself. The various colors of the prism imply a substance capable -of producing the sensations of color upon the optic nerve. Sound -implies a substance in a certain state or condition, affecting the -organ of hearing. Taste implies a substance, exciting its appropriate -sensation. As all these qualities and properties imply substance to -which they belong, so do wisdom, knowledge, power, goodness, love, and -such like qualities, imply substances to which they adhere. And as we -cannot conceive of motion, force, color, or sound existing without a -substrate, so we cannot conceive of wisdom, knowledge, goodness, or -virtue subsisting without a substantive being to which these qualities -belong. - -"Some writers who have obtained a degree of celebrity among the -speculative philosophers of modern times, have advocated a theory (if -indeed, it may be called a theory), that power, forces, etc., in the -abstract constitute the whole universe. Boscovich and his disciples -maintained this idea, and contended that there was no such thing -as substance in existence--that the universe was made up, not of -substance, but of an infinitude of mathematical points, attracting, -repelling, and combining with each other according to certain laws. -According to this theory it is assumed that repulsions of a certain -degree of intensity produce solidity--that those of less intensity -produce liquidity, and that the various degrees of rarity or density -depend, not upon substance, but upon the attractions and repulsions of -points in different degrees of proximity. A celebrated writer of our -own day--Isaac Taylor--is inclined to this theory. After suggesting -the idea that substance was not necessary in the constitution of the -universe, he says, 'The visible and palpable world then, according to -this theory, is motion, constant and uniform, emanating from infinite -centres, and springing, during every instant of its continuance from -the Creative Energy.' (Isaac Taylor's Physical Theory of Another Life, -p. 238.) - -"According to this theory, attractions and repulsions must exist -without anything to be attracted or rexpelled--motion must exist -without anything being moved--there must be 'a springing' from -'infinite centres' continuing 'every instant' without anything to -be sprung. Here are energies, forces, and motion, ascribed not to a -substance, but to empty space, or nothing. The latter writer, it is -true, admits a 'Creative Energy.' What he means by this is, that all -those varieties of motions were created. But if there is no substance, -there can be nothing but empty space; but space is not capable of -motion, therefore, 'Creative Energy' could not create a motion, until -there was something in space to be moved. Therefore, to speak of motion -where nothing exists is an absurdity, only equaled by the absurdity of -the notion of a 'God without body or parts.' - -"As it is impossible for motion to exist without a substance, so it -is equally impossible and absurd for wisdom, knowledge, goodness, -love, power, will, or any other similar attribute or quality to exist -separate and apart from substance; hence the 'Creative Energy' itself -could not exist unless a substance existed to which it appertained. The -most eminent philosophers of modern times, with very few exceptions, -have considered substance necessary to the existence of every quality. -These were the views of that great master spirit--the renowned Sir -Isaac Newton. In the Scholium, at the end of the 'Principia,' when -speaking of God, he says, 'He is omnipresent, not by means of his -virtue alone, but also by his substance, for virtue cannot subsist -without substance.' The Holy Spirit, therefore, is a substance, and -must, like all other substances, have parts, bearing relation to space -and duration."[A] - -[Footnote A: Millennial Star, Vol. XII, No. 20.] - -Then as to "personage:" The Prophet used this term always in the -sense of meaning an individual, including bodily form, with all that -belongs to it; never in the subtle and vague sense of the philosophers -or school men, mediaeval or modern.[A] This is evident from use of -the term in describing his first vision: "I saw two personages whose -brightness and glory defy all description."[B] These two "personages" -were the Father and the Son, of the holy Trinity, and whom in later -years, as already seen, the Prophet declares to possess bodies of flesh -and bone as tangible as man's, and in form like man's. It follows, -then, that describing the Holy Ghost as a "personage of Spirit," means -only that the Holy Ghost differs from the other glorious personages -of the Godhead in the nature of the substance of which, for want of a -better term, we may say he subsists, but not necessarily different in -form; and of which we can only say--that is, of his substance--he is -not flesh and bone as are the tabernacles of the Father and the Son. - -[Footnote A: Never, for example, as Calvin uses it: "What I denominate -a person is a subsistence of the divine essence which is related to -the others and yet is distinguished from them by an incommunicable -property." Calvin's Institutes i:13; or as the philosophers use it, -where consciousness, thought and will seem to be the essentials -of "personality," without any reference to form. (See Evolution in -Relation to Religious Thought, Dr. Jos. Le Conte, p. 339.)] - -[Footnote B: Pearl of Great Price, Writings of Joseph Smith, ch. ii.] - - - -LESSON XIII. - -(Scripture Reading Exercise.) - -NATURE AND FORM (Continued). - -ANALYSIS. - -IV. A Spiritual Personage Revealed. - -V. The Holy Ghost in Person Revealed - -VI. Personality of the Holy Ghost Revealed in Described Activities. - -VII. The mode of Union Between the Holy Ghost and Men. - -REFERENCES. - -The Scriptures and works cited in the body of this lesson. - -_SPECIAL TEXT: "I beheld that he was in the form of a man; yet, -nevertheless, I knew that it was the Spirit of the Lord, and he spake -unto me as a man speaketh with another." (II Nephi xi:)_ - -DISCUSSION. - -_1. A Personage of Spirit Revealed:_ The Holy Ghost may be as the -pre-existent spirit of the Christ was, before the incarnation; and -of which we have at least one enlightening revelation in the Book of -Mormon. - -The brother of Jared having by faith come into the presence of the -Christ, that spirit personage, said to him: - -"Behold I am he who was prepared from the foundation of the world to -redeem my people; * * * 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 [likeness]. Yea, even all men -were created in the beginning after mine own image. Behold this body -which ye now behold, is the body of my spirit; and man have I created -after the body of my spirit; and even as I appear unto thee to be in -the spirit, will I appear unto my people in the flesh."[A] - -[Footnote A: Book of Ether, ch. iii.] - -I do not say that the spirit-personage of this passage and the -"personage of spirit," the Holy Ghost, is declared to be by the Prophet -Joseph Smith, of like essence or substance, or even that they are -similar in the nature of their substances; they may be very different. -But the passage in Ether informs us what a spirit-personage may be. He -may be as Jesus was, a spirit in the form of a man. - -_2. The Holy Ghost Revealed:_ In his "Articles of Faith," Elder -James E. Talmage says: - -"That the Holy Ghost is capable of manifesting himself in the true -form and figure of God, after which image man is shaped, is indicated -by the wonderful interview between the Spirit and Nephi, in which he -revealed himself to the Prophet, questioned him concerning his desires -and belief, instructed him in the things of God, speaking face to face -with the man. 'I spake unto him,' says Nephi, 'as a man speaketh; for -I beheld that he was in form of a man, yet nevertheless I knew that it -was the Spirit of the Lord; and he spake unto me as a man speaketh to -another.'"[A] - -[Footnote A: Articles of Faith, p. 164; and I Nephi xi:22. Elder Orson -Pratt refers to the same passage in 1850, and makes the following -comment: "Whether this Spirit that Nephi saw 'in the form or a man' -was the person of the Holy Spirit, or the personal Spirit of Jesus, -which, about six hundred years afterwards took upon himself flesh, is -not definitely stated. The brother of Jared, some two thousand years -before Christ, saw the personal Spirit of Christ, which was in the form -of a man. Nephi might have seen the same; but we are rather inclined to -believe from the context, that he saw the personage of the Holy Spirit; -if so, this establishes, beyond doubt, the personality of the Holy -Spirit."] - -Of this evidence for the personality and even the individuality of the -Holy Ghost, in human form, it might be said that since the pre-existent -spirit of the Christ, and doubtless the spirits of all men, existed in -human form, some one of these of sufficient excellence and holiness -could by appointment have ministered unto Nephi, and be called the -"Spirit of the Lord." But a close consideration of the context of the -quoted passage will, I think, dispel that idea and leave established -the view of the author of the "Articles of Faith," and that view to -which Elder Orson Pratt more especially inclined, viz.: that on the -above occasion there was given to the Prophet Nephi a view of the -spirit-personage of the Holy Trinity, known to us in the word of God as -the Holy Ghost. The considerations which lead me to that conclusion are -that in the chapter preceding the one in which it is declared that the -"Spirit of the Lord" was "in the form of a man," Nephi had expressed -his desire to see and hear, and know of these things by the power of -the Holy Ghost, "which is the gift of God unto all those who diligently -seek him."[A] Then in a subsequent verse he remarks: "And the Holy -Ghost giveth authority that I should speak these things, and deny them -not."[B] Then follows the narrative in which occurs the statement that -the "spirit of the Lord," which conversed with Nephi, was "in the form -of a man" This juxtaposition of the terms "Holy Ghost" and the "Spirit -of the Lord," "in the form of a man," is too significant to doubt of -identity of personage. - -[Footnote A: I Nephi x:17.] - -[Footnote B: Ibid 18.] - -_3. The New Testament on the Personality of the Holy Ghost:_ It -is also clear from the New Testament scriptures that the Holy Ghost -is a "spiritual personage" in the sense presented in this lesson, for -the reason that he is referred to as a personage, and as doing those -things which only a personage, in the sense of that personage being -an individual, would do. In these scriptures the Holy Ghost is quite -generally "HE" rather than "IT." "I will pray to the Father," said -Jesus, "and he will give you another Comforter, * * * even the Spirit -of Truth whom the world cannot receive, because it seeth _him_ not, -neither knoweth _him_; but ye know _him_, for _he_ dwelleth with you -and shall be in you."[A] "But the Comforter, which is the Holy Ghost, -* * * _he_ shall teach you all things;"[B] "* * * _He_ shall testify -of me."[C] _He_ will guide you into all truth; for _he_ shall not -speak of himself; but whatsoever he shall hear that shall _he_ speak, -and _he_ will show you things to come. _He_ shall glorify me for _he_ -shall receive of mine and shall show it unto you."[D] "And when _he_ is -come, _he_ will reprove the world of sin, and of righteousness and of -judgment."[E] - -[Footnote A: John xiv:16, 17.] - -[Footnote B: John xiv:26.] - -[Footnote C: John xv:26.] - -[Footnote D: John xvi:13, 14.] - -[Footnote E: John xvi:8.] - -Moreover, as we have seen in a previous lesson, the Holy Ghost does -those things, performs those offices which may be done only by a -"person" in the sense here considered, viz. He is represented as -proceeding from the Father; as sent forth in the name of the Son; as -abiding; as teaching; as bearing witness; as reproving the world; as -guiding; and revealing.[A] - -[Footnote A: See Lesson viii, this treatise where citation to scripture -for all these things is given.] - -It is, however, proper that attention should be called to the fact that -in some cases the Holy Ghost is represented by the neuter pronoun "It" -and "Itself." "The spirit _itself_ beareth witness with our spirit."[A] -John calls the Holy Spirit "the anointing;" "But the anointing which ye -have received of him abideth in you, and ye need not that any man teach -you; but as the same anointing teach you all things, and is truth, and -is no lie, and even as it hath taught, ye shall abide in him."[B] Here -we see that the neuter pronoun "_it_" is applied to the Spirit which -"teacheth all things."[C] "That this anointing," says Orson Pratt, -"referred to the Holy Spirit is evident, not only from its 'teaching -all things,' but the word is so applied by Peter: 'God anointed Jesus -of Nazareth with the Holy Ghost and with power.'"[D] Elder Pratt also -cites the following instances from the Book of Mormon: "The Book of -Mormon in two places uses the neuter pronoun 'it' when speaking of -the Holy Ghost. Nephi says, 'Behold, there are many that harden their -hearts against the Holy Spirit, that it hath no place in them.' And -again, he says, 'If ye will enter in by the way, and receive the Holy -Ghost, it will show unto you all things what we should do.' In another -place the Book of Mormon represents the Spirit of the Lord as a person. -Nephi says of this spirit, 'I spake unto him as a man speaketh; for I -beheld that he was in the form of a man; yet, nevertheless, I knew that -it was the Spirit of the Lord; and he spake unto me as a man speaketh -with another.'" - -[Footnote A: Rom, viii:16.] - -[Footnote B: I John ii:27.] - -[Footnote C: Acts x:38.] - -[Footnote D: Mill. Star, Vol. XII, p. 307.] - -It is, in his described activities, however, that one may find the best -idea of the nature of the personal quality of the Holy Ghost, and these -activities can only obtain, as we hope is abundantly set forth in these -lessons, in connection with a personality, and in the sense of that -personality being an individual spirit. - -_4. Mode of Union Between the Holy Ghost and Men:_ The question -will be asked, however, how the doctrine of the personality of the -Holy Ghost, in the sense of his being a spirit-personage, in the form -of man, is to be made compatible with the idea that the Holy Ghost -operates simultaneously upon the minds of many persons; in fact becomes -an indwelling influence and power in them. "Receive ye the Holy Ghost," -is said to all those who accept the ordinances of the gospel--both the -first and second part of the Christian baptism; and the theory is that -though these become an innumerable host, such as no man can number, -there would still be for each a personal relationship with the Holy -Ghost. Each would receive him; each would be baptized of the Spirit; -and that which each would receive would be his bond of fellowship with -God, his union with the divine life, his re-established communion with -God, hitherto severed by sin. To each the Holy Ghost would be his -special source of knowledge, as we have seen, of God the Father, and -Jesus the Son;[A] the Holy Ghost would be the life of God in the life -of each; the power by which he would be conformed to the very image -and likeness of God--inducted in fact into the divine nature. How -can all this be if the Holy Ghost be regarded as a personage, in the -sense of his being an individual; and necessarily limited by the laws -of form and substance? That is to say, that as a personage, he is not -everywhere present; as a personage, not capable of being in two places -at the same moment of time; as a personage, limited as to the amount of -substance or spiritual essence of which he subsists; as a personage, -not of unlimited or inexhaustible substance, extending throughout the -universe. These conclusions are inevitable from the nature of beings, -however refined of substance or essence, or however exalted in office -and power, or however glorious, if to them we ascribe form; or if God -in his word prescribes form to them, as in this case. These conclusions -are inevitable where form is the mode of existence. - -[Footnote A: No man can say that Jesus is the Lord but by the Holy -Ghost. I Cor. xii:3. "I bear record of the Father, and the Father -beareth record of me, and the Holy Ghost beareth record of the Father -and me." III Nephi xi:32.] - -Happily the task does not devolve upon the writer to advance a positive -theory with reference to this difficulty. Frankly he confesses himself -inadequate to such a task. If the Son of God, so far the Master Teacher -in this world, felt it necessary to say, "The wind bloweth where it -listeth, and thou hearest the sound thereof, but canst not tell whence -it cometh, and whither it goeth; so is every one that is born of the -Spirit"[A]--if the Master Teacher said this, surely it is becoming in -this writer not to attempt in any positive way to give an exposition -of that which our Lord saw proper to leave in the above status. Still, -reverently, and subject to correction that may come with the further -unfolding of God's revealed word, one may without presumption suggest -how conception of the Holy Ghost as a personal spirit may not be -incompatible with effectual, personal contact with each one that shall -obey the commandment to be born both of the water and of the Spirit; -and how the Holy Ghost may become an indwelling power in each of such -persons regardless of numbers. - -[Footnote A: St. John iii:8.] - -In Lesson II of this treatise I discussed the immanence of God in the -world, and developed the thought, I trust clearly, that there was -both with human and divine persons an influence radiating forth from -them. And that so far as divine persons were concerned, since they had -attained to participation in the divine nature, which is essentially -one, their influence was one, with others likewise so developed, -and divine; and that so blended into one spiritual atmosphere this -influence or "Spirit of God" became the Immanent Deity, the Light which -lighteth every man that cometh into the world, and through which God -is everywhere present and a power in his creations, throughout the -immensity of space.[A] - -[Footnote A: It is suggested that the student refresh his mind by -reading again Lesson II.] - -The point to be made here by reference to the discussion in Lesson -II is, that if other Divine Intelligences radiate a spiritual -influence and power, is it not conformable to reason to think that -the Holy Ghost will also radiate a spiritual influence and power from -himself that will be all sufficient to bring him in personal contact -with the soul of every man who obeys the gospel--the conditions -essential to fellowship with the Holy Ghost? And may it not be, and -indeed from the nature of the revealed knowledge we have of this -Spirit, are we not under the necessity of believing that such is his -peculiar nature--wholly spiritual, as we have seen--that he acts more -immediately, and more powerfully upon the consciousness and soul of -man than any other spiritual power whatsoever? And is not this the -explanation of the fact that he who sins against the testimony which -union with the Holy Ghost gives, is under greater condemnation than for -any other sin whatsoever?[A] - -[Footnote A: "He that shall blaspheme against the Holy Ghost hath never -forgiveness." (St. Mark iii:28.) "It is impossible for those who were -once enlightened and have tasted of the heavenly gift, and were made -partakers of the Holy Ghost, and have tasted the good word of God, and -the powers of the world to come, if they shall fall away, to renew them -again unto repentance; seeing they crucify to themselves the Son of God -afresh, and put him to an open shame." (Hebrew vi:6).] - -_Illustration; Analogy:_ Let us see if analogy will not help us -here. We know that self-luminous bodies send forth vibrations that -in turn produce light waves; and these acting upon the organs of -sight render visible the objects from which the vibrations proceed. -The sun is such a luminous body; and though its material body is -some 92,000,000 of miles distant, yet to us men it is a glorious -earth-presence, this sun, flooding the earth with light and warmth and -life-giving power, without which all life would languish and die. And -it is possible, and to this writer's thought very probable, that not -only to the planet earth of our solar system, but to some of the other -major planets of the system, though by many hundreds of millions of -miles more distant from the sun than our earth, the sun may perform -the same kindly office for them, not only in the matter of giving them -light, which we know to be the case, but also the warmth and vital -energy essential to their forms of life. But with this we need not -concern ourselves now. - -The analogy I suggest is this, and I press it no further than -illustration: If a physical, luminous body can send forth from its -presence an energy into such immense space depths, as we know our sun -does, and conveys its essential qualities of light and heat and vital -force to planets at least so distant as our earth is from the sun; may -it not be that a spirit of such dignity and power as we have a right -from what is revealed of him to believe the Holy Ghost is, cannot he, -more abundantly, and even to infinity, give forth spiritual energy that -shall unite to himself all those who are born again--those who obey the -gospel? And as one may not separate the ray of light from the luminous -object whence it proceeds, so one may not, or so it would seem--fail to -be completely united with the spirit-personage of the Holy Ghost by the -direct spiritual energy proceeding forth from his divine presence. - -This conclusion is not given, be it remembered, as a positive dictum -as to the mode of union of man with God through the fellowship or -possession of the Holy Ghost. It is only a tentative suggestion as to a -possible mode of that union, to meet the question as to how it can be -possible to regard the Holy Ghost as a spirit-personage in the sense -of his being an individual--a conclusion forced upon the understanding -by the revelations of God which present him to us--and at the same -time accept the notion--also forced upon the understanding by what -is revealed of the Holy Ghost--that he is in conscious union with -unnumbered millions of minds who have been brought into fellowship with -God through the spiritual birth. But for the matter itself, as to any -dogmatizing about it--"The wind bloweth where it listeth, * * * * ye -know not whence it cometh, nor whither it goeth: so is every one that -is born of the Spirit." - - - -LESSON XIV. - -(Scripture Reading Exercise.) - -OFFICES (I. E., FUNCTIONS) OF THE HOLY GHOST. - -ANALYSIS - -I. Chief Office--Witness for Father and the Son. - -II. Comforter. - -III. Teacher. - -IV. Remembrancer. - -REFERENCES. - -The Scripture passages cited in the body of this lesson. - -_SPECIAL TEXT: "When the Comforter is come, whom I will send unto you -from the Father, even the Spirit of truth, which proceedeth from the -Father, he shall testify of me." (St John xv.26.)_ - -DISCUSSION. - -_1. Review of Former Statement:_ It has already been pointed out -in Lesson X, when considering the Holy Ghost in association with the -Father and the Son in the Godhead, that his chief office, in the sense -of function, is to be a witness for the two other divine personages of -the Godhead, and for the truth of God--for the whole volume of it. That -description of his office, however, was merely incidental, as explained -in a footnote at the time, and followed only so far as was necessary to -indicate merely the chief work of this divine Spirit. - -_2. Chief Function of the Holy Ghost--Witness for God:_ It was -there emphasized, however, that the chief function of the Holy Ghost -was to be Witness for God the Father, and for Jesus Christ: - -"Ye have received the Holy Ghost, which witnesses of the Father and of -the Son."[A] "No man can say that Jesus is the Lord but by the Holy -Ghost"[B] - -[Footnote A: II Nephi xxxi:18.] - -[Footnote B: I Cor. xii.] - -"But when the Comforter is come ... he shall testify of me."[A] - -[Footnote A: St. John v;26.] - -These passages were relied upon to emphasize that conclusion; and to -these the following may be added: "I bear record of the Father," said -Jesus to the Nephites, "and the Father beareth record of me, and the -Holy Ghost beareth record of the Father and me." "Whoso believeth in -me, believeth in the Father also, and unto him will the Father bear -record of me: for he will visit him with fire and with the Holy Ghost. -And thus will the Father bear record of me and the Holy Ghost will bear -record unto him of the Father and me; for the Father, and I and the -Holy Ghost are one."[A] - -[Footnote A: III Nephi xi:32-36.] - -This chief office of the Holy Ghost established, we may now proceed to -the consideration of other functions of this Divine Personage. - -_3. Comforter:_ As the time drew near for Jesus to make his -great sacrifice, and then depart from the immediate presence of his -disciples, he manifested a great desire to comfort them, and this he -did by promising to send to them from the Father, the Holy Ghost, that -he (the Holy Ghost) might abide with them forever. - -"If ye love me, keep my commandments. And I will pray the Father, and -he shall give you another Comforter, that he may abide with you for -ever; even the Spirit of Truth; whom the world cannot receive, because -it seeth him not, neither knoweth him: but ye know him; for he dwelleth -with you, and shall be in you."[A] - -[Footnote A: St. John xiv:16, 17. It will doubtless be of interest to -note in this connection another promise following immediately upon -this one relative to the Holy Ghost as a Comforter, and very generally -overlooked even by Christians, namely, a promise that both the Father -and Son would also take up their abode with those who keep the -commandments. "I will not leave you comfortless," said the Christ in -the verse following the one given in the text above, "I will come unto -you. Yet a little while, and the world seeth me no more; but ye see me: -because I live, ye shall live also. At that day ye shall know that I am -in my Father, and ye in me, and I in you. He that hath my commandments, -and keepeth them, he it is that loveth me: and he that loveth me shall -be loved of my Father, and I will love him, and will manifest myself to -him. Judas saith unto him, not Iscariot, Lord, how is it that thou wilt -manifest thyself unto us, and not unto the world? Jesus answered and -said unto him. If a man love me, he will keep my words: and my Father -will love him, and we will come unto him, and make our abode with -him." When Orson Hyde gave a "spiritual interpretation" to the last -statement, to the effect that it is "our privilege to have the Father -and Son dwelling in our hearts," the Prophet Joseph answered: "When the -Savior shall appear, we shall see him as he is. We shall see that he is -a man like ourselves, and that the same sociality which exists among us -here will exist among us there, only it will be coupled with eternal -glory, which glory we do not now enjoy. The appearing of the Father -and the Son, in that verse (John xiv:23) is a personal appearance; and -the idea that the Father and the Son dwell in a man's heart is an old -sectarian notion, and is false." (Doc. and Cov., Sec. cxxx.)] - -_4. The Holy Ghost as Teacher:_ Continuing his discourse on the -Comforter, Jesus said: - -"But the Comforter, which is the Holy Ghost, whom the Father will send -in my name, he shall teach you all things, and bring all things to your -remembrance, whatsoever I have said unto you."[A] - -[Footnote A: John xiv:26.] - -In continuation of his remarks on this subject, to the disciples, he -told them he had many things to say unto them, but they could not bear -them at that time. "Howbeit," said he, "when he, the Spirit of Truth, -is come, he will guide you into all truth: for he shall not speak of -himself; but whatsoever he shall hear, that shall he speak: and he will -show you things to come. He shall glorify me: for he shall receive of -mine, and shall show it unto you. All things that the Father hath are -mine: therefore said I, that he shall take of mine, and shall show it -unto you."[A] - -[Footnote A: John xvi:13-15.] - -From these passages four important things are learned respecting the -powers of the Holy Ghost: - -(1) That he will teach all things; and, what is equivalent, "guide -into all truth." (2) He will bring all things to remembrance, that is, -whatsoever things have been stored in the mind. (3) He will show things -to come. (4) He will take of the things of God and reveal them unto men. - -Of the excellence and importance of these several powers it is scarcely -needful to speak, since their excellence is evident upon the mere -enumeration of them, yet one cannot refrain from looking at them more -in detail. How excellent a thing it is to have a teacher competent to -teach "all things," and "guide into all truth." In view of the fact -that the saints possessed the Holy Ghost, and that the Holy Ghost has -these powers, one can understand the reasonableness of John's remarks -to the saints, in which he says: - -"But ye have an unction from the Holy One, and ye know all things. * * -* The anointing which ye have received of him abideth in you, and ye -need not that any man teach you: but as the same anointing teacheth you -of all things, and is truth, and is no lie, and even as it hath taught -you, ye shall abide in him."[A] - -[Footnote A: John ii;20, 27.] - -Moreover, to the extent that a man is guided into all truth, he is -preserved from all error. There is no danger of his being deceived, -or led astray by every wind of doctrine, or the cunning craftiness of -false teachers, so long as he is in possession of that Spirit which -guides into all truth. So taught Isaiah, who, in speaking of the time -when the house of Israel should possess this Spirit, said: - -"And though the Lord give you the bread of adversity, and the water of -affliction, yet shall not thy teachers be removed into a corner any -more, but thine eyes shall see thy teachers; - -"And thine ears shall hear a word behind thee, saying, This is the way, -walk ye in it, when ye turn to the right hand, and when ye turn to the -left."[A] - -[Footnote A: Isaiah xxx:20, 21.] - -_5. The Holy Ghost as Remembrancer:_ As to the second power -enumerated, viz.: the power to bring all things to remembrance; it is -a most practical and important function, as it would be impossible -for man to live the law of the Gospel without some such grace being -conferred upon him by the Lord. The law of the Gospel requires men not -only to do good to those who do good to them, but to do good to those -who despitefully use them; not only to lend to those who lend to them, -but to lend to those of whom they may not hope to receive anything in -return; to revile not those who may revile them--in a word, the law of -the Gospel is summed up in this: "Be not overcome of evil, but overcome -evil with good."[A] - -[Footnote A: Romans xii:21. See also Matt. v, vi.] - -However fine this may be in theory, to carry it practically into -the affairs of life is difficult. When reviled it seems but natural -to answer railing with railing, blows with blows, and for injury -inflicted, return as much in kind as is within one's power to inflict. -And unless in possession of this grace bestowed by the Holy Ghost, -viz., having brought to one's recollection the things of Christ's -Gospel, being reminded in the very moment of temptation of these -laws--when smarting under a sense of injustice, or suffering under -wrongs heaped upon one--it would be difficult if not impossible to -live up to these heaven-given precepts. But by having the Holy Spirit -as one's prompter in the moments of temptation, and by cultivating the -Christian virtue of patience, this law of the Gospel, so contravening -the natural disposition of man, may be complied with, and the follower -of Christ, like his Master, may be able to say for those who inflict -injury upon him, "Father, forgive them; for they know not what they do." - -_6. President Brigham Young on the Same:_ Along this line of -thought the late President Brigham Young left on record, in a discourse -delivered on the 28th of August, 1852, [Journal of Discourses, Vol. I], -a very choice deliverance, in which he urged righteousness upon the -ministry of the Church everywhere and at all times, through constant -possession of the Holy Ghost. The passage follows: - -"When I heard the brethren exhorting those who are going on missions, -I wished them to impress one thing upon the minds of the elders, for -it is necessary that it should be uppermost there, which may be the -means of preserving them from receiving stains on their characters -from which very probably they may never recover. If we get a blight -on our characters before the Lord, or in other words, lose ground and -backslide by transgression, or in any other way, so that we are not up -even with the brethren, as we are now, we never can come up with them -again. But this principle must be carried out by the elders wherever -they go, whatever they do, or wherever they are. One thing must be -observed and be before them all the time in their meditations, and in -their practice, and that is, clean hands and pure hearts, before God, -angels, and men. If the elders cannot go with clean hands and pure -hearts, they had better stay here, and wash a little longer; don't go -thinking when you arrive at the Missouri river, at the Mississippi, at -the Ohio, or at the Atlantic, that then you will purify yourselves, but -start from here with clean hands and pure hearts, and be pure from the -crown of your heads to the soles of your feet, then live so every hour. -Go in that manner, and in that manner labor, and return again as clean -as a piece of pure, white paper. This is the way to go, and if you do -not do that, your hearts will ache. - -"How can you do it? Is there a way? Yes! Do the elders understand that -way? They do. You cannot keep your hands clean, and your hearts pure, -without the help of the Lord; neither will he keep you pure without -your own help. Will you be liable to fall into temptation and be -overtaken in sin? Yes, unless you live so as to have the revelation of -Jesus Christ continually, not only to live in it today, or while you -are preaching in a prayer meeting, or in a conference; but when you -are out of the meetings. You must have the Holy Spirit all the time, -on Sunday, Monday, Tuesday, and every day through the week, and from -year to year, from the time you leave home until you return, so that -when you come back, you may not be afraid if the Lord Almighty should -come into the midst of the Saints and reveal all the acts and doings -and designs of your hearts in your missions, but be found clean like a -piece of white paper; that is the way for the elders to live in their -ministry at home and abroad." - - - -LESSON XV. - -(Scripture Reading Exercise.) - -OFFICE (I. E., FUNCTIONS) OF THE HOLY GHOST (Continued). - -ANALYSIS. - -V. The Revealer: The Spirit of Prophecy. - -VI. Miscellaneous Gifts and Powers. - -VII. Personal Graces Imparted. - -REFERENCES. - -The works and Scripture passages cited in the body of the lesson. - -_SPECIAL TEXT: "Howbeit when he, the Spirit of truth, is come, he -will guide you into all truth: for he shall not speak of himself; but -whatsoever he shall hear, that shall he speak: and he will shew you -things to come. He shall glorify me: for he shall receive of mine, and -shall shew it unto you." (St. John xvi:13, 14.)_ - -DISCUSSION. - -_1. The Holy Ghost the Spirit of Prophecy and of Revelation:_ "He -will show you things to come." In other words, the Holy Ghost is the -spirit of prophecy, for by it the future has been unfolded to the minds -of the prophets; and by it the scriptures were given. In proof of this -I quote the apostle Peter: "Prophecy came not in old time by the will -of man: but holy men of God spake as they were moved upon by the Holy -Ghost."[A] And that which they spake was written and became scripture. - -[Footnote A: II Peter i:21.] - -When an angel visited John on Patmos and that apostle fell at his feet -to worship him, the angel said: "See thou do it not. I am they fellow -servant, and of thy brethren that have the testimony of Jesus [which is -the Holy Ghost]: worship God: for the testimony of Jesus is the spirit -of prophecy."[A] - -[Footnote A: Rev. xix:10. These facts will exhibit the inconsistency, -nay, I may say, the absolutely erroneous position of those who insist -that while the Holy Ghost has continued with men, prophecy and -revelation have ceased.] - -The very fact, as stated in the fourth item taken from these passages -under consideration [Lesson XIV, subdivision 4], viz., that the Holy -Ghost will take of the things of the Lord and show them unto men, also -proves that this Spirit is one of revelation, and is in harmony with -the scripture which saith: - -"But as it is written, eye hath not seen, nor ear heard, neither have -entered into the heart of man, the things which God hath prepared for -them that love him. But God hath revealed them unto us by his Spirit; -for the Spirit searcheth all things, yea, the deep things of God. For -what man knoweth the things of a man, save the spirit of man which is -in him? even so the things of God knoweth no man, but the Spirit of -God. Now we have received, not the spirit of the world, but the spirit -which is of God; that we might know the things that are freely given -to us of God. Which things also we speak, not in the words which man's -wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual -things with spiritual. But the natural man receiveth not the things of -the Spirit of God: for they are foolishness unto him: neither can he -know them, because they are spiritually discerned."[A] - -[Footnote A: I Cor. ii:9-14.] - -_2. Joseph Smith on the "Spirit of Revelation:"_ The spirit of -revelation is in connection with these blessings [i. e. receiving the -Holy Ghost, see context of discourse]. A person may profit by noticing -the first intimation of the spirit of revelation; for instance, when -you feel pure intelligence flowing into you, it may give you sudden -strokes of ideas, so that by noticing it, you may find it fulfilled the -same day or soon; [i. e.] those things that were presented unto your -minds by the Spirit of God will come to pass; and thus by learning the -Spirit of God and understanding it, you may grow into the principle of -revelation, until you become perfect in Christ Jesus.[A] - -[Footnote A: Joseph Smith in a discourse to the Twelve, 27th June, -1839, History of the Church, Vol. III, p. 381.] - -He also teaches, in the same discourse, that there are two comforters: -one the Holy Ghost, whom he calls the First Comforter; the other, Jesus -Christ, whom he calls the Second Comforter, in explanation of St. John -xiv:12-23. (See also note e, Lesson XIV.) - -"There are two comforters spoken of. One is the Holy Ghost, the same -as given on the day of Pentecost, and that all Saints receive after -faith, repentance and baptism. Their First Comforter or Holy Ghost -has no other effect than pure intelligence. It is more powerful in -expanding the mind, enlightening the understanding, and storing the -intellect with present knowledge, of a man who is of the literal seed -of Abraham, than one that is a Gentile, though it may not have half as -much visible effect upon the body; for as the Holy Ghost falls upon one -of the literal seed of Abraham, it is calm and serene; and his whole -soul and body are only exercised by the pure spirit of intelligence; -while the effect of the Holy Ghost upon a Gentile, is to purge out the -old blood, and make him actually of the seed of Abraham. That man that -has none of the blood of Abraham [naturally] must have a new creation -by the Holy Ghost. In such a case, there may be more of a powerful -effect upon the body, and visible to the eye, than upon an Israelite, -while the Israelite at first might be far before the Gentile in pure -intelligence.[A] - -[Footnote A: The Other Comforter: This subject, in part, was treated -in footnote e, in Lesson XIV. I quote what the Prophet said further -upon the subject in this foot note: "The Other Comforter spoken of is -a subject of great interest, and perhaps understood by few of this -generation. After a person has faith in Christ, repents of his sins, -and is baptized for the remission of his sins and receives the Holy -Ghost, by the laying on of hands, which is the first Comforter, then -let him continue to humble himself before God, hungering and thirsting -after righteousness, and living by every word of God, and the Lord -will soon say unto him, Son, thou shalt be exalted. When the Lord -has thoroughly proved him, and finds that the man is determined to -serve Him at all hazards, then the man will find his calling and his -election made sure, then it will be his privilege to receive the other -Comforter, which the Lord hath promised the Saints, as is recorded in -the testimony of St. John, in the 14th chapter, from the 12th to the -27th verses. * * * Now what is this other Comforter? It is no more -nor less than the Lord Jesus Christ himself; and this is the sum and -substance of the whole matter; that when any man obtains this last -Comforter, he will have the personage of Jesus Christ to attend him, or -appear unto him from time to time, and even he will manifest the Father -unto him, and they will take up their abode with him, and the visions -of the heavens will be opened unto him, and the Lord will teach him -face to face, and he may have a perfect knowledge of the mysteries of -the Kingdom of God; and this is the state and place the ancient Saints -arrived at when they had such glorious visions--Isaiah, Ezekiel, John -upon the Isle of Patmos, St. Paul in the three heavens, and all the -Saints who held communion with the general assembly, and the Church of -the First Born." (History of the Church, Vol. III, pp. 380-1).] - -_3. Miscellaneous Gifts and Powers Imparted by the Holy Ghost:_ -In addition to these special powers of the Holy Ghost, there are a -number of gifts and powers enumerated, as one may say, in mass in the -scriptures, and yet of highest importance. Paul says: - -"Now concerning spiritual gifts, brethren, I would not have you -ignorant. Ye know that ye were Gentiles carried away unto these dumb -idols, even as ye were led. Wherefore I give you to understand, that -no man speaking by the Spirit of God calleth Jesus accursed: and -that no man can say that Jesus is the Lord, but by the Holy Ghost. -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 divers 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. For as -the body is one, and hath many members and all the members of that one -body, being many, are one body; so also is Christ. For by one Spirit -are we all baptized into one body, whether we be Jews or Gentiles, -whether we be bond or free; and have been all made to drink into one -Spirit."[A] - -[Footnote A: I Cor. xii:1-13.] - -_4. President Young on the Effect of the Holy Ghost Upon the Mind of -Man:_ "The Holy Ghost takes of the Father, and of the Son, and shows -it to the disciples. It shows them things past, present, and to come. -It opens the vision of the mind, unlocks the treasures of wisdom, and -they begin to understand the things of God; their minds are exalted -on high; their conceptions of God and His creations are dignified, -and "Hallelujah to God and the Lamb in the highest," is the constant -language of their hearts. They comprehend themselves and the great -object of their existence. They also comprehend the designs of the -wicked one, and the designs of those who serve him; they comprehend the -designs of the Almighty in forming the earth; and mankind upon it, and -the ultimate purpose of all His creations. It leads them to drink at -the fountain of eternal wisdom, justice, and truth; they grow in grace, -and in the knowledge of the truth as it is in Jesus Christ, until they -see as they are seen and know as they are known."[A] - -[Footnote A: Journal of Discourses, Vol. I, p. 241.] - -_5. Personal Graces Imparted by the Holy Ghost:_ In addition to -these several spiritual gifts enumerated by Paul, he also gives--in -his letter to the Galatians--in like mass, an enumeration of what I -think may be called "personal graces," as the "fruit of the Spirit," -having references to the Holy Ghost, since he is directing his remarks -to those who have accepted the Gospel of Christ.[A] The enumeration of -these "graces"--"fruit of the Spirit"--will gain something in beauty -and strength if placed, as the apostle himself places it, in contrast -with the "works of the flesh." - -[Footnote A: See the Epistle to the Galatians, passim.] - -"For, brethren, ye have been called unto liberty; only use not liberty -for an occasion to the flesh, but by love serve one another. For all -the law is fulfilled in one word, even in this: Thou shalt love they -neighbor as thyself. But if ye bite and devour one another, take heed -that ye be not consumed one of another. This I say then, walk in the -Spirit, and ye shall not fulfill the lust of the flesh. For the flesh -lusteth against the Spirit, and the Spirit against the flesh: and these -are contrary the one to the other: so that ye cannot do the things that -ye would. But i. ye be led of the Spirit, ye are not under the law. -Now the works of the flesh are manifest, which are these: Adultery, -fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, -variance, emulations, wrath, strife, seditions, heresies, envyings, -murders, drunkenness, revellings and such like: of the which I tell you -before, as I have also told you in time past, that they which do such -things shall not inherit the Kingdom of God. - -"But 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. If we live in the Spirit, let us also walk in the -Spirit."[A] - -[Footnote A: Gal. v:13-25.] - - - -LESSON XVI. - -(Scripture Reading Exercise.) - -THE PROMISE OF THE HOLY GHOST. - -ANALYSIS. - -I. The Holy Ghost Promised by the Forerunner of the Christ. - -II. Promised by Messiah. - -III. Promised by Apostolic Authority Universal. - -IV. The Insignia of the Holy Ghost--"The Sign of a Dove." - -REFERENCES. - -The works and Scriptures cited in the body of the lesson. - -_SPECIAL TEXT: "Wait for the Promise of the Father, which, saith he, ye -have heard of me. For John truly baptized with water; but ye shall be -baptized with the Holy Ghost not many days hence."--Jesus (Acts 1:4-5.)_ - -DISCUSSION. - -_1. John the Baptist's Promise of the Holy Ghost:_ When John the -Baptist came with his message of "Repent for the kingdom of heaven is -at hand"; he also said: - -"I indeed baptize you with water unto repentance: but he that cometh -after me is mightier than I, whose shoes I am not worthy to bear: he -shall baptize you with the Holy Ghost and with fire."[A] - -[Footnote A: Matt. iii:11; also Mark i:7-9.] - -Afterwards John bore record that Jesus of Nazareth was he of whom he -spake. "I saw," said he, "the Spirit descending from heaven like a -dove, and it abode upon him (Jesus). And I knew him not: but he that -sent me to baptize with water, the same said unto me, Upon whom thou -shalt see the Spirit descending, and remaining on him, the same is he -which baptizeth with the Holy Ghost. And I saw, and bear record that -this is the Son of God."[A] - -[Footnote A: John i:32-34, in connection with verse 29-31.] - -_2. The Premise of the Christ:_ Jesus himself made frequent -allusion to this baptism of the Holy Ghost; and, as we have seen in -previous lessons, expounded 'the functions and powers of that Spirit. -Finally, after his death and resurrection, and just previous to his -departure from among his disciples in Judea, he said to them: - -"Wait for the promise of the Father, which * * * ye have heard of me. -For John, truly baptized with water; but ye shall be baptized with the -Holy Ghost not many days hence."[A] - -[Footnote A: Acts i:4, 5.] - -The reference to the promise made through John the Baptist is obvious; -and the disciples who had anxiously looked for its accomplishment were -now informed that its fulfillment was not many days hence. - -The promise was fulfilled, for in about seven days[A] after the -Messiah's ascension, on the day of Pentecost, the disciples being -assembled with one accord, in one place, "Suddenly there came a sound -from heaven as of a rushing mighty wind, and it filled all the house -where they were sitting. And there appeared unto them cloven tongues -like as of fire, and it sat upon each of them. And they were filled -with the Holy Ghost, and began to speak with other tongues, as the -Spirit gave them utterance."[B] - -[Footnote A: Pentecost came fifty days after the Passover, (reckoning -from the second day of the Passover--the 16th of the Month Nisan) -on which day the Lord Jesus was crucified. Allowing that he laid -three days in the tomb, and was with his disciples forty days after -his resurrection (Acts i:3), forty-three days of the fifty between -Passover and Pentecost was accounted for, leaving but seven between his -ascension and the day of Pentecost, when the promise of the baptism of -the Spirit was fulfilled.] - -[Footnote B: Acts ii 2-4.] - -Peter, under the inspiration of the Holy Ghost, so abundantly given -to himself and companions on that day, preached a discourse which -convinced thousands that Jesus was both Lord and Christ, the Savior of -the world; and in answering the question of the multitude as to what -they should do, after telling them to repent, and to be baptized in the -name of Jesus Christ for the remission of their sins, he added: "And ye -shall receive the gift of the Holy Ghost. For the promise is unto you, -and to your children, and to all that are afar off, even as many as the -Lord our God shall call."[A] - -[Footnote A: Acts ii:38,39.] - -I call attention to the universality of this promise. It was made to -those who were listening to the apostles; but not to them alone, it -extended to their children, to them also that were afar off--to those -who were a hundred years off, or five hundred, or five or ten thousand -years off; the promise was to them; and as if this was not sufficiently -universal, the apostle adds, "even to as many as the Lord our God shall -call"--call to what? to as many, of course, as are called to yield -obedience to the gospel--to all such the promise extends. - -_4. Special Promise of the Holy Ghost in the New Dispensation of the -Gospel:_ As the promise made by John was repeated and emphasized by -the Savior, so, likewise, has this general promise made by the Apostle -Peter been repeated and emphasized by the Lord, in restoring the gospel -to the earth in this dispensation in which we live. To the first elders -of the Church in our day, he said: - -As I said unto mine apostles, even so I say unto you, for ye are mine -apostles. * * * Therefore, * * * I say unto you again, that every soul -who believeth on your words, and is baptized by water for the remission -of sins, shall receive the Holy Ghost.[A] - -[Footnote A: Dov. and Cov. Sec. lxxxiv:65, 64.] - -So to those who have faith in the revelations which the Lord has given -through the Prophet Joseph Smith, the promise of the Holy Ghost is -repeated, and assurance is made doubly sure. - -_5. Sign of the Holy Ghost:_ The descent of the Holy Ghost upon -Jesus and its abiding with him, was to be John's sign that he it was -who would baptize with the Holy Ghost and with fire. He knew not who -that divine person was in Israel until this sign should be given to -him. Hence we have him saying, after the sign had designated Jesus as -the one who would baptize with the Holy Ghost--"I knew him not; but he -that sent me to baptize with water, the same said unto me, 'Upon whom -thou shalt see the Spirit descending and remaining on him, the same is -he which baptized with the Holy Ghost; and I saw and bear record that -this is the Son of God."[A] - -[Footnote A: St. John i:32, 34.] - -In the Holy Ghost thus designating Jesus of Nazareth, we are informed, -according to John's testimony, that he "saw the Spirit descending from -heaven like a dove, and it abode upon him";[A] and to this the other -evangelists agree, except that St. Luke emphasizes the account by -adding "in bodily form." "The Holy Ghost descended in a bodily shape -like a dove upon him."[B] The incident has been the occasion of much -and varied comment. Can it be that the Holy Ghost takes on varied -and really physical forms? And is that "spiritual personage," such -as we have represented the Holy Ghost to be in these Lessons, really -a permanent, personal spirit-personage, or is he an evanescent one? -Appearing now in this form, now in that? Now, perhaps, as "burning -bush"; now as a "dove"; now as "cloven tongues as of fire"; and now -"in form of a man?" It is more in keeping with the dignity of this -Divine Personage, as I conceive the revelations describing him, to -think of him as a spirit-personage, permanent as to his spirit, -individual form; which would lead us necessarily to the conclusion -that these other forms of "dove" and "cloven tongues as of fire," were -but manifestations of his presence only, not really he, himself; these -other forms were but insignia of him. - -[Footnote A: St. John i:32.] - -[Footnote B: St. Luke iii:22. The International Revision Commentary -on the New Testament, says of the passage: "This statement, in which -all four evangelists agree, is to be understood literally. A temporary -embodiment of the Holy Spirit occurred to inaugurate our Lord as the -Messiah." - -"In bodily shape;" "that is," says the Commentary of -Jamieson-Fausset-Brown, on the passage in Matthew iii:16--"that is, -the blessed Spirit, assuming the corporeal form of a dove, descended -thus upon his sacred head." "And in this form because the emblem of -chastity, purity, meekness, gentleness, beauteousness," Dummelow's -Commentary says: "As he (the Christ) rises from the baptismal waters, -the Holy Ghost, the living bond of love and unity in the Godhead -descends. The appearance of the Holy Ghost in the form of a dove was a -symbolic vision, and, as spiritual things are spiritually discerned, -the vision was probably seen only by our Lord and the Baptist. The dove -is the type of the Spirit because of its innocence, gentleness and -affection. (Dummelow Commentary, p. 632).] - -To this conclusion one is helped by the teaching of the Prophet of -the New Dispensation. Joseph Smith, in a discourse at the Nauvoo -Temple, on the 29th day of January, 1843, said--and his remarks were -especially prepared as he was answering some doctrinal questions -about the mission of John, the Baptist, the greatness of it--"He was -entrusted with the important mission to baptize the Son of Man," said -the Prophet; "Whoever had the honor of doing that? Whoever had so great -a privilege and glory? Whoever led the Son of God into the waters of -baptism, and had the privilege of beholding the Holy Ghost descend in -the form of a dove, or rather in the sign of the 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 [conform?] itself to -the form of a dove, but in sign of the 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 above is an emblem or token of -truth and innocence."[A] - -[Footnote A: History of the Church, Vol. V, pp. 260, 261.] - -That exposition, as it excels all other attempts at exposition in -beauty and rationality, so does it make it possible to hold to -the thought of the Holy Ghost as a Spirit-Personage in form like -man--nay, rather, like his two associates of the holy Trinity as to -form--the most perfect in beauty and stately grandeur of all forms -living--although differing in substantive nature, as spirit matter -differs from spirit matter united with tabernacles of flesh and bone. - - - -LESSON XVII. - -(Scripture Reading Exercise.) - -WHO MAY RECEIVE THE HOLY GHOST. - -ANALYSIS. - -I. Preparation for Union. - -II. Holy Temples for Indwelling Holy Spirit. - -III. The World and Holy Spirit Incompatible. - -IV. The Case of Cornelius. - -REFERENCES. - -Works and the Scriptures cited in the body of the lesson. - -_SPECIAL TEXT: "Know ye not that ye are the temple of God, and that the -Spirit of God dwelleth in yon? If any man defile the temple of God, him -shall God destroy; for the temple of God is holy, which temple ye are." -(Doc. and Cov. iii:16, 17.)_ - -DISCUSSION. - -_1. Preparation for Union With the Holy Ghost:_ It will be -remembered that John the Baptist was sent to preach repentance and -baptism before the coming of him who was to baptize with the Holy -Ghost. It will also be observed, in the teachings of Peter on the -day of Pentecost, after his arguments and the power of the Spirit by -which he spake had aroused belief in the minds of the people, that he -required them to repent and to be baptized for the remission of their -sins before he gave them the promise of the Holy Ghost.[A] - -[Footnote A: Acts ii:38.] - -If we turn to the account given in the Acts of the Apostles of the -conversion of the people of Samaria, we shall find the same order -observed. Philip went down to that city, taught them the word, which -they believed, they repented of their sins, and were baptized; then -Peter and John came and conferred upon them the Holy Ghost.[A] - -[Footnote A: Acts viii.] - -Then, again, when Paul found a number of men in Ephesus, who claimed to -have been baptized unto John's baptism, yet had not so much as heard of -the Holy Ghost, Paul was careful to rebaptize them--since there seemed -to be some doubt as to the validity of their first baptism--before he -conferred upon them the Holy Ghost.[A] - -[Footnote A: Acts xix.] - -It appears from these circumstances that faith, repentance, and -baptism, precede the reception of, or the baptism of, the Holy Ghost, -and are, in fact, prerequisites to a reception of it. This order, in -respect of these principles and ordinances, is further sustained by -other passages of scripture. - -The Holy Ghost dwells not in unholy temples. Therefore man, as a -prospective temple of the Holy Ghost, must receive preparatory -cleansing before he can hope to become a temple of God, temple of the -Holy Ghost. - -In writing to the Corinthian Saints who had received the Holy Ghost, -Paul says: "What? know ye not that your body is the temple of the Holy -Ghost which is in you, which ye have of God."[A] - -[Footnote A: I. Cor. vi:19.] - -And again: "Know ye not that ye are the temple of God, and that the -Spirit of God dwelleth in you? If any man defile the temple of God, -him shall God destroy. For the temple of God is holy which temple ye -are."[A] - -[Footnote A: I. Cor. iii:16, 17.] - -From these passages this much is learned: That the man who receives -the Holy Ghost becomes a temple thereof, even the temple of God; and -since it is decreed that if a man defiles the temple of God him will -God destroy, it may be reasonably inferred that the Holy Ghost dwells -not in unholy temples; hence, through faith in God, sincere repentance -of all sins, and baptism for the remission of them, man cleanses the -prospective temple of the Holy Ghost, his body, that it may be a fit -place for the indwelling of the Divine Spirit. - -_3. The World Cannot Receive the Holy Ghost:_ Just previous to his -crucifixion, Jesus said to the apostles: "I will pray the Father, and -he shall give you another Comforter, that he may abide with you for -ever; even the Spirit of Truth, whom the world cannot receive because -it seeth him not, neither knoweth him."[A] - -[Footnote A: John xiv:16, 17.] - -It is evident from this that the world cannot receive the Holy Ghost. -And now, who are the world? I answer, those who have not yet put -on Christ; or, in other words, those who have not yet entered into -the Kingdom of God, through faith in God and Christ, repentance and -baptism. They are the world; and, according to the word of the Master, -they cannot receive the Holy Ghost. - -Again: When Peter and other apostles were brought before the senate of -the Jews, accused with intent to bring the blood of Messiah upon them, -Peter answered: "The God of our Fathers raised up Jesus, whom ye slew -and hanged on a tree. Him hath God exalted with his right hand to be a -Prince and a Savior for to give repentance to Israel and forgiveness of -sins. And we are his witnesses of these things; and so is also the Holy -Ghost, whom God hath given to them that obey him."[A] - -[Footnote A: Acts v:30-32.] - -Not, mark you, to them who have not obeyed him. This is in harmony with -the statement that the world cannot receive the Holy Ghost, and also -with the other cases we cited above where the order in presenting the -gospel to the people was faith in God and Christ, repentance, baptism -for the remission of sins, and then the reception of the Holy Ghost. - -_4. Distinction Between "Immanent Spirit" and the Holy Ghost:_ -At this point we may note and justify the course followed in this -treatise in making a distinction between the "Spirit" or "Light," which -"lighteth every man that cometh into the world," and the Holy Ghost. -The first "Spirit," or "light," "lighteth every man that cometh into -the world." The Holy Ghost is given to those who obey God, that is, to -those who obey the Gospel. The world cannot receive the Holy Ghost; -but the "Light which lighteth every man that cometh into the world" -seems not so restricted in its contact with men and things; since -besides being the "light which lighteth every man that cometh into the -world," this "light of Christ,"[A] is also a universal, vital spirit, -that "proceedeth forth from the presence of God to fill the immensity -of space. The light which is in all things; which giveth life to all -things; which is the law by which all things are governed: even the -power of God."[B] Which spirit or "light is in the sun, and the light -of the sun, and the power thereof by which it was made; as also he -is in the moon, and is the light of the moon and the power thereof -by which it was made";[C] and so with reference to earth and stars. -But from what we learn in the Word of God, as already set forth in -this treatise, the Holy Ghost is a special spirit-witness for God the -Father, and of God the Son, to those who are especially prepared to -receive him by faith in, and obedience to, the gospel of Jesus Christ; -who have repented of their sins and received baptism in water for the -remission of them, thus giving evidence of faith in God and acceptance -of the Atonement of the Christ by receiving the symbols thereof.[D] To -those thus especially prepared, and to such only, is witness and union -with the Holy Ghost possible; while no such especial preparation for -contact with and even enjoyment of the all-immanent Spirit is anywhere -insisted upon; although, as we have seen in a previous lesson,[E] those -who are most in harmony with righteousness, who hunger and thirst -after it, and who seek to draw near to God, will undoubtedly, by the -great law of spiritual affinity, enjoy closer union with the Spirit of -God--the Immanent Spirit--than those who have no such longings for the -pure and the good. - -[Footnote A: See Lesson II.] - -[Footnote B: Doc. & Cov. lxxxviii:12, 13.] - -[Footnote C: Ibid, verses 7-10.] - -[Footnote D: See Seventy's Year Book IV, Lesson XXI.] - -[Footnote E: See Lesson IV this treatise, topic 3 Immanence and -Manifestation.] - -_5. Inter-Changeability of Words:_ It would be well to remember -also in this connection, and it may prevent some confusion in the -minds of those who read the scriptures, that by metonymy the words -"Spirit," "Holy Spirit," "Spirit of God," "Spirit of Christ," and even -"God"-are sometimes used when the "Holy Ghost" is meant. In other -words, these terms above given are used inter-changeably. And sometimes -the influence of the Spirit or his powers or even his operations are -spoken of as the Holy Ghost himself, and hence confusion in thought, -and perhaps also in what is written in some of our books. This merely -by way of parenthesis. - -_6. The Case of Cornelius:_ There is an exception, however, to -this order of things in the New Testament: the case of Cornelius, -the devout Gentile,[A] and for this exception there was a special -reason. It seems that the apostles applied the narrow and contracted -views of the Jews to the Gospel. They thought it was to be confined -to the house of Israel--to those of the circumcision. They appeared -slow to understand that in Jesus Christ all the nations and peoples -of the earth were to be blessed, the Gentiles as well as the Jews. -Consequently, when the time had come to send the Gospel to the -Gentiles, the Lord opened the way by sending an angel to Cornelius -to tell him that his prayers and alms had come up for a memorial -before the Lord, and to direct him to send men to Joppa for Peter, who -would tell him what he ought to do.[B] He at once obeyed the heavenly -injunction. - -[Footnote A: Some also note the case of Paul as an exception to the -rule, but I think this an error. It is true Ananias, on entering the -house where Paul was, put his hands on him and said: "The Lord, even -Jesus that appeared unto thee in the way as thou earnest, hath sent -me, that thou mightest receive thy sight, and be filled with the Holy -Ghost. And immediately," the historian tells us, "there fell from his -eyes as it had been scales; and he received sight forthwith, and arose -and was baptized." (Acts ix:17, 18.) But in all this I see nothing to -warrant the assumption that he received the Holy Ghost prior to his -baptism.] - -[Footnote B: Acts x:1-8.] - -Meantime the Lord prepared Peter to go to the Gentiles. In vision he -beheld a great net lowered down from heaven, filled with all manner -of beasts, and a voice cried unto him, "Rise, Peter, kill, and eat." -But Peter said, "Not so, Lord; for I have never eaten anything that -is common or unclean," "What God hath cleansed, that call thou not -common," said the voice.[A] This was done thrice, and before he had -wholly concluded what the vision could mean, the messengers from -Cornelius were at the gate--and the Spirit told him to go with them, -for the Lord had sent them. - -[Footnote A: Acts x:9-17.] - -That Peter understood the import of this vision to be that the Gospel -was for all mankind, for all races and nations, is evident from the -fact that when on the following day he went with the messengers to the -house of Cornelius, he said to him: - -"Ye know how that it is an unlawful thing for a man that is a Jew to -keep company, or come unto one of another nation; but God hath showed -me that I should not call any man common or unclean. Therefore come I -unto you without gainsaying, as soon as I was sent for."[A] - -[Footnote A: Acts x:28.] - -Cornelius related to him his vision and expressed himself as ready to -receive the commandments of God. Then Peter preached to him Christ and -him crucified, and that whosoever believed on him should have remission -of sins. And "while Peter yet spake these words, the Holy Ghost fell -on all them which heard the word. And they of the circumcision which -believed were astonished, as many as came with Peter, because that on -the Gentiles also was poured out the gift of the Holy Ghost. For they -heard them speak with tongues, and magnify God. The answer Peter gave -was, "Can any man forbid water, that these should not be baptized, -which have received the Holy Ghost as well as we? And he commanded them -to be baptized in the name of the Lord."[A] - -[Footnote A: Acts x:44-48.] - -Afterwards, when they of the circumcision complained of Peter for going -to them who were uncircumcised, he related the whole matter to them, -and testified that as he began to speak to Cornelius and his kindred, -"the Holy Ghost fell on them, as on us at the beginning. * * * Forasmuch -then as God gave them the like gift as he did unto us, who believed on -the Lord Jesus Christ; what was I, that I could withstand God?"[A] When -they heard this they held their peace, and the saying went abroad that -God had also to the Gentiles granted repentance unto life. - -[Footnote A: Acts xi:15-17.] - -The object for deviating from the order in which the principles and -ordinances of the Gospel follow each other is obvious--it was that the -Jews might have a witness from God that the Gospel was for the Gentiles -as well as for their own nation. But according to the scriptures, and, -I may say, according to the nature and relationship of these several -principles and ordinances of the Gospel to each other, the reception of -the Holy Ghost comes after faith, repentance, and baptism. - -The Prophet Joseph, in a discourse delivered at Nauvoo, 20th of March, -1842, refers to this case of Cornelius, and offers the suggestion that -there is "a difference between the Holy Ghost and the gift of the Holy -Ghost." That is to say, judging from the whole tenor of the passage -to be quoted--a difference between the special manifestation of the -Holy Ghost in the case of Cornelius for a particular purpose, and the -permanent possession of the Holy Ghost as a gift from God coupled with -a right to the manifestations of his powers following after observance -of those laws and ordinances which make the necessary preparation for -the constant fellowship of the Holy Ghost with man. Resuming now the -quotation: - -"There is a difference between the Holy Ghost and the gift of the Holy -Ghost. Cornelius received the Holy Ghost before he was baptized, which -was the convincing power of God unto him of the truth of the Gospel, -but he could not receive the gift of the Holy Ghost until after he was -baptized. Had he not taken this sign or ordinance upon him, the Holy -Ghost which convinced him of the truth of God, would have left him. -Until he obeyed these ordinances and received the gift of the Holy -Ghost, by the laying on of hands, according to the order of God, he -could not have healed the sick or commanded an evil spirit to come out -of a man, and it obey him; for the spirits might say unto him, as they -did to the sons of Sceva: "Paul we know, and Jesus we know, but who are -ye?"[A] - -[Footnote A: History of the Church, Vol. IV, p. 555.] - - - -LESSON XVIII. - -(Scripture Reading Exercise.) - -SPIRIT BAPTISM. - -ANALYSIS. - -I. Birth into the Kingdom: Water and Spirit Baptism. - -II. The Testimony of Enoch. - -III. Purification by Spirit Baptism. - -REFERENCES. - -The works and Scripture passages cited in the body of the lesson. - -_SPECIAL TEXT: "Except a man be born again he cannot see the kingdom of -heaven. * * * Except a man be born of the water and of the Spirit he -cannot enter the kingdom of God." (St. John iii:3,5.)_ - -DISCUSSION. - -_1. The Birth of Water and of the Spirit:_ "There, cometh one -mightier than I after me," said John the Baptist. "I have baptized you -with water," he continued, "but he shall baptize you with the Holy -Ghost."[A] Jesus said to Nicodemus: "Verily, verily, I say unto thee, -except a man be born again he cannot see the Kingdom of God." At this -the Pharisees marveled, and enquired, "How can a man be born again when -he is old? Can he enter the second time into his mother's womb, and -be born?" Then answered Jesus in way of explanation--"Except a man be -born of the water and of the Spirit, he cannot enter into the Kingdom -of God."[B] This in plain allusion--it is universally conceded--to -the baptism of water and of the Spirit essential to entrance into the -Kingdom of God--into the Church of Christ. - -[Footnote A: St. Mark i:7, 8.] - -[Footnote B: St. John iii:3-5.] - -_2. The Testimony of Enoch to the Necessity of Water and Spirit -Baptism:_ In the Pearl of Great Price occurs a very remarkable -testimony of the necessity of water and spirit baptism; and indeed, of -the whole Gospel plan of man's redemption, including an exposition of -the Atonement and the relationship of the symbols of water and spirit -baptism to the natural birth into the world. I quote it in extenso--the -testimony is that of the Prophet Enoch, the seventh from Adam: - -"And he said unto them [i. e., the people to whom he was preaching], -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. - -"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 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 the 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; - -"For by the water ye keep the commandment; by the Spirit ye are -justified, and by the blood ye are sanctified; - -"Therefore it is given to abide in you; the record of heaven; the -Comforter; the peaceable things of immortal glory; the truth of all -things; that which quickeneth all things, which maketh alive all -things; that which knoweth all things, and hath all power, according to -wisdom, mercy, truth, justice, and judgment. - -"And now, behold, I say unto you: This is the plan of salvation unto -all men, through the blood of mine Only Begotten, who shall come in the -meridian of time. - -"And behold, all things have their likeness, and all things are created -and made to bear record of me, both things which are temporal, and -things which are spiritual; things which are in the heavens above, and -things which are on the earth, and things which are in the earth, and -things which are under the earth, both above and beneath: all things -bear record of me. - -"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 the 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."[A] - -[Footnote A: Book of Moses (Pearl of Great Price), ch. vi:48-68.] - -_3. One Faith and One Baptism--But Two Ordinances:_ The foregoing -scriptures at once establish the absolute necessity for both water and -Spirit baptism--being really but two phases of one fact--one baptism, -but both phases essential to the one fact, the one baptism.[A] Without -this baptism of water and of Spirit, it is evident, first, one cannot -enter into the kingdom of heaven; and of course, outside of the kingdom -of heaven there can be no salvation, nor perfect happiness; second, its -necessity appears from the very nature of things. - -[Footnote A: Eph. iv:4-6. "One Lord, one faith, one baptism." "I -further believe in the gift of the Holy Ghost by the laying on of -hands. . . . . You might as well baptize a bag of sand as a man, if not -done in view of the remission of sins and getting of the Holy Ghost. -Baptism by water is but half a baptism, and is good for nothing without -the other half--that is, the baptism of the Holy Ghost." (Joseph -Smith's Discourse at Nauvoo, July 9th, 1843, History of the Church, -Vol. V, p. 499.)] - -Through water baptism is obtained a remission of past sins; but even -after the sins of the past are forgiven, the one so pardoned will -doubtless feel the force of sinful habits bearing heavily upon him. -He who has been guilty of habitual untruthfulness, will at times find -himself inclined, perhaps, to yield to that habit. He who has stolen -may be sorely tempted, when opportunity arises, to steal again. While -he who has indulged in licentious practices may again find himself -disposed to give way to the seductive influence of the siren. So with -drunkenness, malice, envy, covetousness, hatred, anger, and in short, -all the evil dispositions that flesh is heir to. - -There is an absolute necessity for some additional sanctifying grace -that will strengthen poor human nature, not only to enable it to resist -temptation, but also to root out from the heart concupiscence--the -blind tendency or inclination to evil. The heart must be purified, -every passion, every propensity made submissive to the will, and the -will of man brought into subjection to the will of God. - -_4. Insufficiency of Man's Strength--Need of God's Grace:_ Man's -natural powers are unequal to this task; so, I believe, all will -testify who have made the experiment. Mankind stand in some need -of a strength superior to any strength they possess of themselves -to accomplish this work of rendering pure our fallen nature. Such -strength, such power, such a sanctifying grace is conferred on man in -being born of the Spirit--in receiving the Holy Ghost. Such, among -other things, is its office, its work. - -I do not draw such a conclusion directly from any one passage of -scripture, but from the whole tenor of the teachings of the servants of -God, in both ancient and modern times. - -We have seen that it is this spirit which reproves the world of sin, of -righteousness, and judgment,[A] that guides into all truth, takes of -the things of the Father and reveals them unto the children of men, -and testifies that Jesus is the Christ. These things increase knowledge -and faith; and as the foundations of knowledge and faith are broadened -and deepened so are the powers to work righteousness increased. - -[Footnote A: John xvi:8-11.] - -We have seen also that the fruits of the Spirit are goodness, -righteousness, truth, love, joy, peace, and gentleness;[A] and as -these things are increased in the soul, viciousness and impurity are -rooted out, until the whole man is changed and in very deed becomes a -new creature in Christ Jesus--is numbered among the pure in heart, and -"blessed are the pure in heart, for they shall see and dwell with God." - -[Footnote A: Gal. v:22.] - - - -LESSON XIX. - -(Scripture Reading Exercises continued.) - -SPIRIT BAPTISM (Continued.) - -ANALYSIS. - -IV. Manner of Spirit Baptism: - -(a) In the Apostolic Church; - -(b) In the Church of Post Apostolic days; - -V. Spirit Baptism in the New Dispensation. - -VI. Philosophy in the Manner of Spirit Baptism. - -REFERENCES. - -The works and Scripture cited in the body of the lesson. - -_SPECIAL TEXT: "Now when the apostles which were at Jerusalem heard -that Samaria had received the word of God, they sent unto them Peter -and John: who, when they were come dozen, prayed for them, that they -might receive the Holy Ghost: (for as yet he was fallen upon none of -them: only they were baptized in the name of the Lord Jesus.) Then laid -they their hands on them, and they received the Holy Ghost." (Acts -viii:14-17.)_ - -DISCUSSION. - -_1. The Manner of Spirit Baptism:_ The manner in which the saints -under the teachings of the apostles received the baptism of the Holy -Ghost was through the laying on of hands. In proof of this I call -attention once more to the labors of Philip in the city of Samaria. - -It is already known how he taught them the gospel, how they believed it -and were baptized; then we are informed that "when the apostles which -were at Jerusalem heard that Samaria had received the word of God, they -sent unto them Peter and John: who, when they were come down, prayed -for them that they might receive the Holy Ghost (for as yet he was -fallen on none of them: only they were baptized in the name of the Lord -Jesus). Then laid they their hands on them, and they received the Holy -Ghost."[A] - -[Footnote A: Acts viii:14-17.] - -Previous to the labors of Philip among the Samaritans one Simon Magus, -a magician, had given it out that he himself was some great one, and -his influence among the people was considerable. But he, too, became -converted to the teachings of Philip, and was astonished at the power -which attended his administrations, for the sick were healed, the -lame were cured, and unclean spirits were cast out of those who were -possessed of them. Afterwards, when the apostles Peter and John, came -and conferred the Holy Ghost upon those whom Philip had baptized, Simon -was present: - -"And when Simon saw that through laying on of the apostles' hands the -Holy Ghost was given, he offered them money, saying, Give me also this -power, that on whomsoever I lay hands, he may receive the Holy Ghost. -But Peter said unto him, Thy money perish with thee, because thou hast -thought that the gift of God may be purchased with money."[A] - -[Footnote A: Acts viii:18-20.] - -Paul, it will be remembered, found a number of men at Ephesus who -claimed to have been baptized unto John's baptism, but when Paul -questioned them as to the Holy Ghost, they had not heard even that -there was such a Spirit. So doubting the validity of their baptism -he rebaptized them; after which, "when Paul had laid his hands upon -them, the Holy Ghost came on them; and they spake with tongues, and -prophesied."[A] - -[Footnote A: Acts xix:1-6.] - -The same apostle, also, in writing to Timothy, exhorts him to stir up -the gift of God which was in him, and which he had received by putting -on of his (Paul's) hands, alluding, no doubt, to the time that Paul -bestowed the Holy Ghost upon him by the laying on of hands.[A] - -[Footnote A: II Tim. i:6.] - -That this practice of laying on hands for the bestowal or baptism of -the Holy Ghost continued in the primitive Christian Church for a long -time--at least for three centuries--is evident from the following -testimony: - -_6. Testimony of the Early Church to the Manner of Spirit -Baptism:_ Of the rites and ceremonies of the third century Mosheim -says: - -"The effect of baptism was supposed to be the remission of sins: And it -was believed that the bishop, by the imposition of hands and by prayer -conferred those gifts of the Holy Spirit which were necessary for -living a holy life." - -[Footnote A: Mosheim's Church History (Murdock), Vol. I, p. 189.] - -In a note on the foregoing question, Murdock, the most accurate -translator of Dr. Mosheim's great work on church history, says: - -This may be placed beyond all controversy by many passages from -the fathers of this century. And as it will conduce much to an -understanding of the theology of the ancients, which differed in many -respects from ours, I will adduce a single passage from Cyprian. It -is in his epistle. No. 73, p. 131: "It is manifest where and by whom -the remission of sin conferred in baptism is administered. They who -are presented to the rulers of the church, obtain by our prayers and -imposition of hands the Holy Ghost."[A] - -[Footnote A: Mosheim's Church History, Vol. I, p. 189.] - -In another passage Cyprian writes: - -"Our practice is that those who have been baptized into the Church -should be presented, that by prayer and imposition of hands they may -receive the Holy Ghost." - -While Augustine, in the fourth century, says: - -"We still do what the apostles did when they laid their hands on the -Samaritans and caled down the Holy Ghost upon them."[A] - -[Footnote A: Laying on hands was employed in the Church for other -purposes than imparting the Holy Ghost. It was the manner of -administering to the sick, (Mark xvi:18; Acts xxviii:8); and also of -conferring authority or priesthood on men. (See Acts vi:5, 6; viii: -17; xiii:3); but as we here are only dealing with the ordinance as -it relates to a means of imparting the Holy Ghost, I do not stop to -discuss the other purposes for which it was employed.] - -In subsequent centuries, however, this part of the gospel was lost, -or neglected by some of the sects of Christendom, and when announced -among them today, it is not unfrequently regarded as a new doctrine.[A] -Yet it is not. We have seen that it was a doctrine practiced by the -apostles and their immediate successors. Indeed, it is named directly -as one of the principles of the doctrine of Christ by Paul. The -following is the passage: - -[Footnote A: It is a mistake to suppose all Christendom to have -neglected the practice of this ordinance. The Catholics teach that -"Confirmation (by the laying on of hands) is a sacrament instituted by -our Lord, by which the faithful, who have already been made children -of God by baptism, receive the Holy Ghost by prayer, unction (or -anointing with holy oil called chrism), and the laying on of the -hands of a bishop, the successor of the apostles. It is thus they are -enriched with gifts, graces and virtues, especially with the virtue -of fortitude, and made perfect Christians and valiant soldiers of -Jesus Christ to stand through life the whole warfare of the world, the -flesh and the devil. The first recorded instance of confirmation being -administered to the faithful is in the eighth chapter of the Acts of -the Apostles, where St. Peter and St. John confirmed the Samaritans who -had been already baptized by St. Philip. 'They prayed for them that -they might receive the Holy Ghost. . . . Then laid they their hands on -them and they received the Holy Ghost.'" (Catholic Belief, Bruno, pp. -97, 98). The Church of England, and, of course, the Episcopal churches -in the colonies and the United States, teach practically the same -thing.] - -"Therefore not leaving the principles of the doctrine of Christ, let us -go on unto perfection; not laying again the foundation of repentance -from dead works, and of faith toward God, of the doctrine of baptisms, -and of laying on of hands, and of resurrection of the dead and of -eternal judgment."[A] - -[Footnote A: Heb. vi:1, 2.] - -And here it may be well to call attention to the fact, that it is -written that "Whosoever transgresseth, and abideth not in the doctrine -of Christ, hath not God."[A] And since a large part of the religious -world has lost sight of this important doctrine of the laying on of -hands for imparting the Holy Ghost, it is one evidence, among many -others, that they have not God; for the absence of this part of the -gospel proves that they have not continued in the doctrine of Christ. - -[Footnote A: II John 9.] - -_7. The Manner of Spirit Baptism in the New Dispensation:_ In -restoring the gospel to earth in the present dispensation, it seems, -from the frequency with which it is mentioned, that particular -prominence is given to this doctrine and ordinance through which the -Holy Ghost is imparted. Out of the many passages in the Doctrine and -Covenants relating to the subject I select the following: - -In April, 1830, the same month and year in which the Church of Christ -in this dispensation was organized, the Lord in explaining the office -and calling of an apostle, said: - -"An apostle is an elder, and it is his calling to baptize. * * * And -to confirm those who are baptized into the Church, by the laying on -of hands for the baptism of fire and the Holy Ghost, according to the -scriptures."[A] - -[Footnote A: Doc. and Cov., Sec. xx:38, 41.] - -In a revelation to James Covill, given in January, 1831, calling him to -obedience to the gospel and appointing him to be God's servant, even a -minister for Jesus Christ, the Lord said: - -"And this is my gospel: repentance and baptism by water, and then -cometh the baptism of fire and the Holy Ghost, even the Comforter, -which showeth all things, and teacheth the peaceable things of the -kingdom." - -After calling him to be his servant, the Lord said: - -"And again, it shall come to pass, that on as many as ye shall baptize -with water, ye shall lay your hands, and they shall receive the gift of -the Holy Ghost."[A] - -[Footnote A: Doc. and Cov., Sec. xxxix:6, 23.] - -Then in a revelation given to Sidney Rigdon, Parley P. Pratt and Lemon -Copley, through Joseph the Prophet, on the occasion of these men being -sent with the Gospel to the Shakers, the Lord said: - -"Go among this people and say unto them, like unto mine apostle of -old, whose name was Peter; believe on the name of the Lord Jesus. * * -* repent and be baptized in the name of Jesus Christ, according to the -holy commandment, for the remission of sins; and whoso doeth this shall -receive the gift of the Holy Ghost, by the laying on of the hands of -the elders of this Church."[A] - -[Footnote A: Doc. and Cov., Sec. xlix:11-14.] - -As this last is a general law, I do not consider it necessary to cite -further passages, though the revelations of the Lord contained in the -Doctrine and Covenants are replete with them. Sufficient has been said -to show that the doctrine has been made prominent in this dispensation. - -_8. The Philosophy of Spirit Baptism by Laying on of Hands:_ To -my mind this ordinance is the most philosophical of any in the gospel. -On one occasion as Jesus passed through a throng of people, a woman -who had been troubled with an issue of blood for twelve years, and had -spent all her living upon physicians, but received no benefit from -them, came up behind him, saying in her heart, if I can but touch the -hem of his garment I shall be healed. And it was so, even according to -her faith; for pressing through the crowd she laid hold of his garment -and was immediately made whole. "And Jesus said, who touched me?" -When all denied, Peter and they that were with him said, "Master, the -multitude throng thee and press thee, and sayest thou, Who touched me?" -And Jesus said, "Somebody hath touched me; for I perceive that virtue -is gone out of me."[A] - -[Footnote A: Luke viii:43, 46.] - -Now, what had happened? And why the expression--"Somebody hath touched -me; for I perceive that virtue is gone out of me?" My answer would be -that the person of Jesus, aye, and also the very garments he wore, -were so charged with that divine influence--the holy Spirit, that when -the woman with the issue of blood touched him, so much of that Spirit -left him to heal her that it was perceptible to him, and he exclaimed, -"Virtue is gone out of me." - -So, when a servant of God, who has the companionship of the Holy Ghost, -is filled with that Spirit, and possesses authority to act in the name -of Jesus Christ, lays his hands upon one who has prepared himself -through faith, repentance, and baptism, the Holy Spirit is conferred by -the one who administers to him upon whom he lays his hands, and he is -baptized of it. These are the laws by which the Holy Ghost is received; -these are the conditions that must exist, in order that man may walk -within the circle of his influence, and in the full and free enjoyment -of his companionship. The transmission of the influence of the Holy -Ghost from one person to another by an observance of the principles -and ordinances of the Gospel we have now considered, is as natural and -philosophical in the spiritual things of the universe, as it is for -electricity or steam to perform the wonders which these forces are now -made to enact in the commercial and mechanical worlds, when the laws -upon which the manipulation of them depend are complied with; but which -they will not perform unless the conditions by which their power is -made available are complied with. - -As stated by Elder Parley P. Pratt--whose language, however I slightly -modify--to impart a portion of the influence of the Holy Spirit by -the touch or by the laying on of hands; or to impart a portion of the -element of life from one animal body to another by an authorized agent -who acts in the name of God, and who is filled therewith, is as much -in accordance with the laws of nature as for water to seek its own -level; air its equilibrium; or heat and electricity their own mediums -of conveyance. . . . An agent possessed of this heavenly influence -cannot impart of the same to another, unless that other is qualified, -washed, cleansed from all his impurities of heart, affections, habits -or practices by the blood of the atonement, which is generally applied -in connection with the baptism of remission. A man who continues in his -sins, and who has no living faith in the Son of God, cannot receive -the gift of the Holy Spirit through the ministration of any agent, -however holy he may be. The impure spirit of such a one will repulse -the pure influence, upon the natural laws of sympathetic affinity, or -of attraction and repulsion.[A] - -[Footnote A: Key to Theology, pp. 96, 97, 98.] - -In other words, the Spirit of God will not dwell in unholy temples, -hence sincere repentance and baptism for the remission of sins go -before the baptism of the Spirit, that men may be cleansed from their -sins, justified before God, and their bodies, by these means, made fit -dwelling places for the Holy Ghost--the living temples of God. - - - -CHAPTER XX. - -(Scripture Reading Exercise.) - -"LIFE FROM LIFE"--SPIRITUAL LIFE FROM SPIRIT. - -ANALYSIS - -I. The Gospel Regarded as the Power of God. - -II. Spiritual Life from Spiritual Life--"Ye Must Be Born Again." - -III. Parallel between the Organic and Inorganic Worlds. - -IV. Parallel between the Spiritual and Natural Worlds. - -V. The Difference Between the Spiritual and the Natural Man. - -REFERENCES - -"Natural Law in the Spiritual World," Henry Drummond; and the Scripture -passages cited in the body of the lesson. - -_SPECIAL TEXT: "But the natural man receiveth not the things of the -Spirit of God: for they are foolishness unto him: neither can he know -them, because they are spiritually discerned." (I Cor. ii:14.)_ - -DISCUSSION. - -_1. The Gospel the Power of God Unto Salvation:_ We have now -reached the place in the development of our theme where it takes on -a strong personal interest. The gospel is the "power of God unto -salvation."[A] It is so for us--for all men. "Ye must be born again; -* * * except a man be born of water and of the Spirit he cannot enter -into the Kingdom of God."[B] Is this new birth possible to all? We -must needs think so if the Gospel is available to all; and that is -a fact so patent to both justice and revelation that it requires no -discussion. "God so loved the world that he gave his only begotten son -that whosoever believeth on him should not perish but have everlasting -life." This alone sufficiently proclaims the universal right of men -to the hopes and to the saving powers of the Gospel. "Ye must be born -again!" "Born of the water and of the Spirit." Then with that new birth -will there come new life? And what will that life be? "That which is -born of the flesh, is flesh; and that which is born of the Spirit, -is Spirit,"[C] said the Christ. Spirit birth then is the aim of the -Christian baptism--baptism of water and of the Spirit being the two -parts of the one thing, the first being preparatory for and leading up -to the second, its complement. And with this there draws tremendous -consequences. - -[Footnote A: Rom. i:16.] - -[Footnote B: St. John iii:5.] - -[Footnote C: St. John iii:6.] - -_2. Spiritual Biogenesis: Spirit Life from Spirit Life:_ Henry -Drummond in his "Natural Law in the Spiritual World" has a chapter -entitled "Biogenesis"--meaning thereby that life comes from life, -and he holds that life can come in no other way than from life, and -contravenes the theory that life comes of spontaneous generation. "So -far as science can settle anything," he observes, "this question is -settled. The attempt to get the living out of the dead has failed. -Spontaneous generation has had to be given up. And it is now recognized -on every hand that Life can only come from the touch of Life. Huxley -categorically announces that the doctrines of Biogenesis, or life -only from life, is "victorious along the whole line at the present -day."[A] And even whilst confessing that he wishes the evidence were -the other way, Tyndall is compelled to say, "I affirm that no shred of -trustworthy experimental testimony exists to prove that life i our day -has ever appeared independently of antecedent life."[B] - -[Footnote A: "Critiques and Addresses." T. H. Huxley, F. R. S., p. 239.] - -[Footnote B: Nineteenth Century Review, 1878, p. 507.] - -Our author parallels this fact of "life from life" in the spiritual -world, and holds it to be as rigidly true in the one world as in the -other. "The Spiritual Life," he holds to be "the gift of the Living -Spirit." - -The theory opposed to this is "that a man may become gradually better -and better until in the course of the process he reaches that quality -of religious nature known as 'Spiritual Life.' This Life is not -something added as extra to the natural man; it is the normal and -appropriate development of the natural man." This theory parallels the -theory of spontaneous generation in natural life. To this Drummond -opposes "Biogenesis"--the law of life from life in the spiritual -world. "The spiritual man is no mere development of the natural man. -He is a New Creation born from above. As well expect a hay infusion to -become gradually more and more living until in course of the process -it reached vitality, as expect a man by becoming better and better to -attain the Eternal Life." - -Our author then draws a strong parallel between the natural and -spiritual kingdoms on this subject of biogenesis--"life from life." - -_3. The Law of Biogenesis in the Natural World:_ "Let us first -place vividly in our imagination the picture of the two great kingdoms -of nature, the inorganic and organic, as these now stand in the light -of the Law of Biogenesis. What essentially is involved in saying -that there is no Spontaneous Generation of Life? It is meant that -the passage from the mineral world to the plant or animal world is -hermetically sealed on the mineral side. This inorganic world is staked -off from the living world by barriers which have never yet been crossed -from within. No change of substance, no modification of environment, no -chemistry, no electricity, nor any form of energy, nor any evolution -can endow any single atom of the mineral world with the attribute of -Life. Only by the bending down into this dead world of some living -form can these dead atoms be gifted with the properties of vitality, -without this preliminary contact with Life they remain fixed in the -inorganic sphere for ever. It is a very mysterious Law which guards in -this way the portals of the living world. And if there is one thing in -Nature more worth pondering for its strangeness it is the spectacle of -this vast helpless world of the dead cut off from the living by the -Law of Biogenesis and denied for ever the possibility of resurrection -within itself. So very strange a thing, indeed, is this broad line in -Nature that Science has long and urgently sought to obliterate it. -Biogenesis stands in the way of some forms of Evolution with such stern -persistency that the assaults upon this Law for number and thoroughness -have been unparalleled. But, as we have seen, it has stood the test. -Nature, to the modern eye, stands broken in two. The physical Laws may -explain the inorganic world: the biological Laws may account for the -development of the organic. But of the point where they meet, of that -strange borderland between the dead and the living. Science is silent. -It is as if God had placed everything in earth and heaven in the hands -of Nature, but reserved a point at the genesis of Life for His direct -appearing. - -"The power of the analogy, for which we are laying the foundations, to -seize and impress the mind, will largely depend on the vividness with -which one realizes the gulf which Nature places between the living and -the dead. But those who, in contemplating Nature, have found their -attention arrested by this extraordinary dividing-line severing the -visible universe eternally into two: those who in watching the progress -of science have seen barrier after barrier disappear--barrier between -plant and plant, between animal and animal, and even between animal and -plant--but this gulf yawning more hopelessly wide with every advance -of knowledge, will be prepared to attach a significance to the Law of -Biogenesis and its analogies more profound perhaps than to any other -fact or law in Nature. If, as Pascal says, Nature is an image of grace; -if the things that are seen are in any sense the images of the unseen, -there must lie in this great gulf fixed, this most unique and startling -of all natural phenomena, a meaning of peculiar moment." - -_4. The Law of Biogenesis in the Spiritual World:_ "Where now in -the Spiritual spheres shall we meet a companion phenomenon to this? -What in the Unseen shall be likened to this deep dividing-line, or -where in human experience is another barrier which never can be crossed? - -"There is such a barrier. In the dim but not inadequate vision of the -Spiritual World presented in the Word of God, the first thing that -strikes the eye is a great gulf fixed. The passage from the Natural -World to the Spiritual World is hermetically sealed on the natural -side. The door from the inorganic to the organic is shut, no mineral -can open it; so the door from the natural to the spiritual is shut, -and no man can open it. This world of natural men is staked off from -the Spiritual World by barriers which have never yet been crossed from -within. No organic change, no modification of environment, no mental -energy, no moral effort, no evolution of character, no progress of -civilization can endow any single human soul with the attribute of -spiritual life. The spiritual world is guarded from the world next in -order beneath it by a law of Biogenesis--except a man be born again * * -* except a man be born of water and of the Spirit, he cannot enter the -Kingdom of God. - -"It is not said, in this enunciation of the Law, that if the condition -be not fulfilled the natural man will not enter the Kingdom of God. The -word is cannot. For the exclusion of the spiritually inorganic from -the kingdom of the spiritually organic is not arbitrary. Nor is the -natural man refused admission on unexplained grounds. His admission is -a scientific impossibility. Except a mineral be born "from above"--from -the kingdom just above it--it cannot enter the kingdom just above it -And except a man be born "from above," by the same law, he cannot enter -the kingdom just above him. There being no passage from one kingdom to -another, whether from inorganic to organic, or from organic [natural] -to spiritual, the intervention of Life is a scientific necessity if a -stone or a plant or an animal or a man is to pass from a lower to a -higher sphere. The plant stretches down to the dead world beneath it, -touches its minerals and gases with its mystery of life, and brings -them up ennobled and transformed to the living sphere. The breath of -God, blowing where it listeth, touches with its mystery of Life the -dead souls of men, bears them across the bridgeless gulf between the -natural and the spiritual, between the spiritually inorganic and the -spiritually organic, endows them with its own high qualities, and -develops within them these new and secret faculties, by which those who -are born again are said to see the Kingdom of God. - -_5. Distinction Between the Natural and the Spiritual Man:_ -"Our author next proceeds with the application of his principle by -drawing the distinction between the Christian and the non-Christian -man--between one "born of the Spirit," and one not "born of the Spirit." - -"What now, let us ask specifically, distinguishes a Christian man from -a non-Christian man? Is it that he has certain mental characteristics -not possessed by the other? Is it that certain faculties have -been trained in him, that morality assumes special and higher -manifestations, and character a nobler form? Is the Christian merely -an ordinary man who happens from birth to have been surrounded with a -peculiar set of ideas? Is his religion merely that peculiar quality -of the moral life defined by Mr. Matthew Arnold as "morality touched -by emotion?" And does the possession of a high ideal, benevolent -sympathies, a reverent spirit, and a favorable environment account for -what men call his Spiritual Life? - -"The distinction between them is the same as that between the organic -and the inorganic, the living and the dead. What is the difference -between a crystal and an organism, a stone and a plant. They have much -in common. Both are made of the same atoms. Both display the same -properties of matter. Both are subject to the physical laws. Both may -be very beautiful. But besides possessing all that the crystal has, the -plant possesses something more--a mysterious something called life. -This life is not something which existed in the crystal only in a less -developed form. There is nothing at all like it in the crystal. There -is nothing like the first beginning of it in the crystal, not a trace -or symptom of it. This plant is tenanted by something new, an original -and unique possession added over and above all the properties common -to both. When from vegetable life we rise to animal life, here again -we find something original and unique--unique at least as compared -with the mineral. From animal life we ascend again to spiritual life. -And here also is something new, something still more unique. He who -lives the spiritual life has a distinct kind of life added to all the -other phases of life which he manifests--a kind of life infinitely -more distinct than is the active life of a plant from the inertia of -a stone. The spiritual man is more distinct in point of fact than -is the plant from the stone. This is the one possible comparison in -nature, for it is the widest distinction in nature; but compared with -the difference between the natural and the spiritual the gulf which -divides the organic from the inorganic is a hair's breadth. The natural -man belongs essentially to this present order of things. He is endowed -simply with a high quality of the natural animal life. But it is life -of so poor a quality that it is not life at all. He that hath not -the Son hath not life; but he that hath the Son hath life--a new and -distinct and supernatural endowment. He is not of this world. He is of -the timeless state, of eternity. It doth not yet appear what he shall -be. - -"The difference then between the spiritual man and the natural man -is not a difference of development, but of generation. It is a -distinction of quality, not of quantity. A man cannot rise by any -natural development from "morality touched by emotion," to "morality -touched by life." Were we to construct a scientific classification, -science would compel us to arrange all natural men, moral or immoral, -educated or vulgar, as one family. One might be high in the family -group, another low; yet, practically, they are marked by the same set -of characteristics--they eat, sleep, work, think, live, die. But the -spiritual man is removed from this family so utterly by the possession -of an additional characteristic that a biologist, fully informed of -the whole circumstances, would not hesitate a moment to classify him -elsewhere. And if he really entered into these circumstances it would -not be in another family but in another kingdom. It is an old fashioned -theology which divides the world in this way--which speaks of men as -Living and Dead, lost and saved--a stern theology all but fallen into -disuse. This difference between the living and the dead in souls is so -unproved by casual observation, so impalpable in itself, so startling -as a doctrine, that schools of culture have ridiculed or denied the -grim distinction. Nevertheless the grim distinction must be retained. -It is a scientific distinction. "He that hath not the Son hath not -Life."[A] - -[Footnote A: He that has not spiritually been born is not spiritually -alive.] - -"Now it is this great law which finally distinguishes Christianity from -all other religions. It places the religion of Christ upon a footing -altogether unique. There is no analogy between the Christian religion -and, say, Buddhism or the Mohammedan religion. There is no true sense -in which a man can say. He that hath Buddha hath life. Buddha has -nothing to do with life. He may have something to do with morality. -He may stimulate, impress, teach, guide, but there is no distinct -new thing added to the souls of those who profess Buddhism. These -religions may be developments of the natural, mental, or moral man. But -Christianity professes to be more. It is the mental or moral man plus -something else or some One else. It is the infusion into the spiritual -man of a new life, of a quality unlike anything else in nature. This -constitutes the separate Kingdom of Christ, and gives to Christianity -alone of all the religions of mankind the strange mark of divinity. - - - -CHAPTER XXI. - -(Scripture Reading Exercise.) - -"LIFE FROM LIFE"--SPIRITUAL LIFE FROM SPIRIT (Continued). - -ANALYSIS. - -VI. Fundamental Elements in the Spiritual Man that are Absent in the -Natural Man. - -VII. Terms Used to Express Elements in Spiritual Man. - -VIII. Process of Regeneration in the Individual Man. - -IX. Insignificance of the Time Element. - -REFERENCES. - -The works and Scripture cited in the body of this lesson. - -_SPECIAL TEXT: "Beloved, now are we the sons of God, and it doth not -yet appear what we shall he: but we know that, when he shall appear, we -shall be like him; for we shall see him as he is." (I John iii:2, 3.)_ - -DISCUSSION. - -_1. The Spiritual Man Contrasted with the Natural:_ If it shall be -asked what it is that constitutes the difference between the natural -man and the spiritual man, the answer, though necessarily brief, can -take on various forms; but in the last analysis it will be found to -consist in one thing: One has been "born again"--"born of the Spirit;" -the other has not. One has received the Holy Ghost; the other has not. - -One has the power to "know that Jesus is the Christ," the other has no -such power.[A] - -[Footnote A: "No man can say that Jesus is the Lord but by the Holy -Ghost." I Cor. xii:3.] - -The body of one is the temple of the Holy Ghost, which is in him, which -he has of God, and he is God's, in body and in Spirit;[A] the other is -in no such relationship to God. - -[Footnote A: I Cor. vi:19, 20.] - -One through aceptance of the atonement of the Christ has "access by one -Spirit unto the Father,"[A] the other has not. - -[Footnote A: Ephesians ii:18, and context.] - -One is "strengthened with might by his [God's] spirit in the inner -man,"[A] the other is not. - -[Footnote A: Ibid iii:16.] - -One has received the sanctification of the spirit and belief of the -truth;[A] the other has not. - -[Footnote A: II Thess. ii:13.] - -One knows that he dwells in God and God in him, because God hath given -him of his Spirit;[A] the other has no such witness. - -[Footnote A: I John iv:13.] - -One is under "the law of the spirit of life in Christ Jesus," is made -"free from the law of sin and death;" the other is not; "for they that -are after the flesh do mind the things of the flesh, but they that are -after the Spirit, the things of the Spirit; for to be carnally minded -is death; but to be spiritually minded is life and peace." - -Paul runs the parallel between the spiritual man and the carnal or -natural man much further and beautifully: "The carnal mind is enmity -against God: for it is not subject to the law of God, neither indeed -can be. So then they that are in the flesh cannot please God. But ye -are not in the flesh, but in the Spirit, if so be that the Spirit of -God dwell in you. Now if any man have not the Spirit of Christ, he is -none of his. And if Christ be in you, the body is dead because of sin; -but the Spirit is life because of righteousness. But if the Spirit of -him that raised up Jesus from the dead dwell in you, he that raised -up Christ from the dead shall also quicken your mortal bodies by his -Spirit that dwelleth in you. Therefore, brethren, we are debtors, not -to the flesh, to live after the flesh. For if ye live after the flesh, -ye shall die: but if ye through the Spirit do mortify the deeds of the -body, ye shall live. For as many as are led by the Spirit of God, they -are the sons of God. For ye have not received the spirit of bondage -again to fear; but ye have received the Spirit of adoption, whereby we -cry, Abba, Father. The Spirit itself beareth witness with our spirit, -that we are the children of God: And if children, then heirs; heirs of -God, and joint-heirs with Christ; if so be that we suffer with him, -that we may be also glorified together."[A] - -[Footnote A: Romans viii:1-17.] - -_2. The Terms Used to Express the Contrast:_ I have chosen to put -the distinction between the natural man and the spiritual man--the -man unbaptized of the Spirit and the one born of the Spirit--in terms -that include direct reference to the Holy Ghost. It may be put into -terms that refer directly to the Christ, such, for example, as "know -ye not your own selves how that Jesus Christ is in you, except ye be -reprobates?" This said to those who had received the Gospel.[A] "Your -bodies are members of Christ."[B] "At that day ye shall know that I am -in the Father, and ye in me, and I in you."[C] "I am the vine, ye are -the branches."[D] "I am crucified with Christ nevertheless I live; yet -not I, but Christ liveth in me."[E] - -[Footnote A: II Cor. xii:5.] - -[Footnote B: I Cor. vi:15.] - -[Footnote C: St. John xiv:10.] - -[Footnote D: St. John xv:4.] - -[Footnote E: Gal. ii:20.] - -All which, however, amounts to the same thing; viz.,--those born of the -spirit live in God, and God in them. They have received something that -the spiritually unborn have not received; and though they may carry -that precious thing in earthen vessels, yet is it there. There has come -down into such spirit-baptized men a spirit-life which has touched -their souls, and left there a spirit life that is deathless, and will -grow until it conforms the man receiving it to its own image, and -likeness, and quality, unless sinned against to the point of blasphemy. -Of which more later. - -_3. The Process of Regeneration:_ "What can be gathered on the -surface as to the process of regeneration in the individual soul," -asks Henry Drummond. "From the analogies of biology," he continues, -"we should expect three things: First, that the new life should dawn -suddenly; second, that it should come "without observation;" third, -that it should develop gradually. On two of these points there can -be little controversy. The gradualness of growth is a characteristic -which strikes the simplest observer. Long before the word Evolution was -coined Christ applied it in this very connection--"First the blade, -then the ear, then the full corn in the ear." It is well known also to -those who study the parables of nature that there is an ascending scale -of slowness as we rise in the scale of life. Growth is most gradual in -the highest forms. Man attains his maturity after a score of years; the -monad completes its humble cycle in a day. What wonder if development -be tardy in the Creature of Eternity? A Christian's sun has sometimes -set, and a critical world has seen as yet no corn in the ear. As -yet? "As yet," in this long life, has not begun. Grant him the years -proportionate to his place in the scale of life. 'The time of harvest -is not yet!'" - -"Again, in addition to being slow, the phenomena of growth are secret. -Life is invisible. When the New Life manifests itself it is a surprise. -Thou canst not tell whence it cometh or whither it goeth. When the -plant lives whence has the life come? When it dies whither has it gone? -Thou canst not tell; * * * so is every one that is born of the Spirit. - -"Yet once more--and this is a point of strange and frivolous dispute ---this life comes suddenly. This is the only way in which life can -come. Life cannot come gradually--health can, structure can, but -not life. A new theology has laughed at the doctrine of conversion. -Sudden conversion especially has been ridiculed as untrue to -philosophy and impossible to human nature. We may not be concerned -in buttressing any theology because it is old. But we find that this -old theology is scientific. There may be cases--they are probably in -the majority--where the moment of contact with the living spirit, -though sudden, has been obscure. But the real moment and the conscious -moment are two different things. Science pronounces nothing as to the -conscious moment. If it did it would probably say that that was seldom -the real moment--just as in the natural life the conscious moment is -not the real moment. The moment of birth in the natural world is not -a conscious moment--we do not know we are born till long afterward. -Yet there are men to whom the origin of the new life in time has -been no difficulty. To Paul, for instance, Christ seems to have come -at a definite period of time, the exact moment and second of which -could have been known. And this is certainly, in theory at least, the -normal origin of life, according to the principles of biology. The -line between the living and the dead is a sharp line. When the dead -atoms of carbon, hydrogen, oxygen, nitrogen, are seized upon by life, -the organism at first is very lowly. It possesses few functions. It -has little beauty. Growth is the work of time. But life is not. That -comes in a moment. At one moment it was dead; the next it lived. This -is conversion, the "passing," as the Bible calls it, "from death unto -life." Those who have stood by another's side at the solemn hour of -this dread possession have been conscious sometimes of an experience -which words are not allowed to utter--a something like the sudden -snapping of a chain, the waking from a dream."[A] And as it is in -death, so it is in life--life comes suddenly; as at the last moment it -departs suddenly. - -[Footnote A: "Natural Law in the Spiritual World," pp. 91-94.] - -_4. Conformity to Type:_ The Spiritual life of God once -established in man--what then? What is to come of it? "Beloved," said -one of old, "now are we the sons of God, and it doth not yet appear -what we shall be: but we know that when he shall appear, we shall be -like him; for we shall see him as he is. And every man who has this -hope in him purifieth himself, even as he is pure."[A] "But we all, -with open face beholding as in a glass the glory of the Lord, are -changed into the same image from glory to glory, even as by the Spirit -of the Lord."[B] "And he that searcheth the hearts knoweth what is -the mind of the Spirit, because he maketh intercession for the saints -according to the will of God. * * * For whom he did fore know, he -also did predestinate to be conformed to the image of his son." All -which means that man receiving into his soul spirit-life from God, -that spirit-life will conform and transform the man receiving it to -itself, until man is brought into perfect union with God.[C] If it -were expressed in terms of biology one would say that the spirit life -imparted to man would conform to its type, making man's spirit conform -to God's spirit, to the type of the Christ. - -[Footnote A: I John iii:2, 3.] - -[Footnote B: II Cor. iii:18.] - -[Footnote C: On this head the Prophet of the New Dispensation of the -Gospel, Joseph Smith, has a fine passage: "If you wish to go where -God is, you must be like God, or possess the principles which God -possesses, for it we are not drawing towards God in principle, we are -going from Him, and drawing towards the devil. . . . A man is saved no -faster than he gets knowledge, for if he does not get knowledge, he -will be brought into captivity by some evil power in the other world, -as evil spirits will have more knowledge, and consequently more power -than many men who are on the earth. Hence it needs revelation to assist -us, and give us knowledge of the things of God." (Minutes of April -Conference, 1842. History of the Church, Vol. IV, p. 588.)] - -_5. The Analogy in Natural Life:_ Speaking of this analogy between -the natural and spiritual worlds, in the matter of different kinds of -life conforming to the type, Mr. Drummond says: (But before quoting -let me call attention to what I have before said of using a variant -phraseology on the part of Christian writers whose ideas, in part at -least, we can accept, and the phraseology we of the new dispensation -would use. I have said in subdivision 2 of this Lesson, that the idea -of being born of the spirit may be put in various terms, in terms that -have direct reference to the Holy Ghost, or terms may be used that -refer to the Christ, or the Christ-life, it is in this last form that -Mr. Drummond expresses the idea of the spirit-life in man): - -"What goes on then in the animal kingdom is this--the bird-life seizes -upon the bird-germ and builds it up into a bird, the image of itself. -The reptile-life seizes upon another germinal speck, assimilates -surrounding matter, and fashions it into a reptile. The reptile-life -thus simply makes an incarnation of itself. The visible bird is simply -an incarnation of the invisible bird-life. - -"Now we are nearing the point where the spiritual analogy appears. It -is a very wonderful analogy, so wonderful that one almost hesitates -to put it into words. Yet Nature is reverent; and it is her voice to -which we listen. These lower phenomena of life, she says, are but -an allegory. There is another kind of life of which science as yet -has taken little cognizance. It obeys the same laws. It builds up an -organism into its own form. It is the Christ-life. As the bird-life -builds up a bird, the image of itself, so the Christ-Life builds up a -Christ, the image of Himself, in the inward nature of man. When a man -becomes a Christian the natural process is this: The living Christ -enters into his soul. Development begins. The quickening life seizes -upon the soul, assimilates surrounding elements, and begins to fashion -it. According to the great law of conformity to type this fashioning -takes a specific form. It is that of the Artist who fashions. And all -through life this wonderful, mystical, glorious, yet perfectly definite -process, goes on "until Christ be formed" in it. - -"The Christian life is not a vague effort after righteousness--an -ill-defined pointless struggle for an ill-defined pointless end. -Religion is no disheveled mass of aspiration, prayer, and faith. There -is no more mystery in Religion as to its processes than in Biology. -There is much mystery in Biology. We know all but nothing of life yet, -nothing of development. There is the same mystery in the spiritual -life. But the great lines are the same, as decided, as luminous; and -the laws of natural and spiritual are the same as unerring, as simple. -Will everything else in the natural world unfold its order, and yield -to science more and more a vision of harmony, and religion, which -should complement and perfect all, remain a chaos? From the standpoint -of revelation no truth is more obscure than conformity to type. If -science can furnish a companion phenomenon from an every-day process -of the natural life, it may at least throw this most mystical doctrine -of Christianity into thinkable form. Is there any fallacy in speaking -of the embryology of the new life? Is the analogy invalid? Are there -not vital processes in the spiritual as well as in the natural world? -The bird being an incarnation of the bird-life, may not the Christian -be a spiritual incarnation of the Christ-life? And is there not a real -justification in the processes of the new birth for such a parallel? - -"Let us appeal to the record of these processes. - -"In what terms does the New Testament describe them? The answer is -sufficiently striking. It uses everywhere the language of biology. It -is impossible that the New Testament writers should have been familiar -with these biological facts. It is impossible that their views of this -great truth should have been as clear as science can make them now. -But they had no alternative. There was no other way of expressing this -truth. It was a biological question. So they struck out unhesitatingly -into the new field of words, and, with an originality which commands -both reverence and surprise, stated their truth with such light, or -darkness, as they had. They did not mean to be scientific, only to be -accurate, and their fearless accuracy has made them scientific. - -"What could be more original, for instance, than the Apostle's -reiteration that the Christian was a new creature, a new man, a babe? -Or that this new man was "begotten of God," God's workmanship? And what -could be a more accurate expression of the law of conformity to type -than this: 'Put on the new man, which is renewed in knowledge after the -image of Him that created him?' Or this, 'we are changed into the same -image from glory to glory?' And elsewhere we are expressly told by the -same writer that this conformity is the end and goal of the Christian -life. To work this type in us is the whole purpose of God for man. -'Whom He did foreknow He also did predestinate to be conformed to the -image of his Son.'"[A] - -[Footnote A: "Natural Law in the Spiritual World," pp. 293-6.] - -_6. The End of the Matter--We Shall Be Like Him--Conformed to the -Divine Image:_ That is the end then, for the spiritually born -man--he will be conformed into the image of God--conformed to the type -of the Spirit-life that has taken up his abode in him. How long shall -it take? Who knows? And what shall it matter? The important thing is -that it shall be done. The important thing for us men is that the -spirit-birth takes place; that union with God be formed; the ages may -wait upon the growth, and full fruitage of that event. It may take -aeons of time to make a man, longer to make Super-man; but the eternal -years are his who is born of the Spirit; and again I say the important -thing for us men is to have that Spirit-birth, and then are we sons of -God; and while it doth hot appear what we shall be, for the height and -glory of that is beyond our human vision, ultimately we shall be like -him, and see him as he is, and be conformed to the Christ image, that -is to say, to the Divine nature--unless one shall sin against the Holy -Ghost. - - - -LESSON XXII. - -(Scripture Reading Exercise.) - -THE SIN AGAINST THE HOLY GHOST. - -ANALYSIS. - -I. Possibility and Enormity of the Sin. - -II. The Word of the Christ on the Sin--"Hath Never Forgiveness." - -III. "The Sin unto Death"--St. John. - -IV. Nature of the Offense--Sin Against Truth and Light--St. Paul. - -V. All Sin Dangerous Since it Leads Towards Spiritual Death. - -VI. The Punishment and the Sin--High Treason Against God--Spirit-Murder. - -REFERENCES. - -The works and Scriptures cited in the body of the lesson. - -_SPECIAL TEXT: "It is impossible for those who were once enlightened, -* * * if they shall fall away, to renew them again to repentance." -(Hebrews v:4, 6.)_ - -DISCUSSION. - -_1. Possibility and Enormity of the Sin:_ It is possible to so -sin against the Holy Ghost as to forfeit the spiritual life which his -presence in the human soul gives, and that conformation to the Divine -type which his effectual working would otherwise bring to pass. That -being true, the sin against the Holy Ghost must be the most appalling -act that can enter into human experience. Perhaps the most heinous -crime known to human law is the crime of murder, wherein innocent blood -is shed. But that sin which effectually kills spirit-life, which has -for its victim not a human being but a divine being--that overtops in -atrocity any possible physical murder. In this concluding chapter of -our treatise let us contemplate this awful sin--this master crime. And -first let us be sure from the word of God that there is such a sin. - -_2. The Teaching of the Christ Upon the Subject:_ According to St. -Matthew Jesus said: - -"Wherefore I say unto you, all manner of sin and blasphemy shall be -forgiven unto men: but the blasphemy against the Holy Ghost shall not -be forgiven unto men. And whosoever speaketh a word against the Son of -Man, it shall be forgiven him: but whosoever speaketh against the Holy -Ghost, it shall not be forgiven him, neither in this world neither in -the world to come."[A] - -[Footnote A: St. Matt, xii:31, 32.] - -St. Mark puts it in this form: "Verily I say unto you, all sins shall -be forgiven unto the sons of men, and blasphemies wherewith soever they -shall blaspheme: but he that shall blaspheme against the Holy Ghost -hath never forgiveness, but is in danger of eternal damnation."[A] St. -Luke's version is--"Whosoever shall speak a word against the Son of man -it shall be forgiven him: but unto him that blasphemeth against the -Holy Ghost it shall not be forgiven."[B] - -[Footnote A: St. Mark iii:28, 29.] - -[Footnote B: St. Luke xii:10.] - -_3. St. John on the Sin Unto Death:_ This represents practical -unanimity in the testimony of these three evangelists upon the subject. -And although St. John has nothing directly upon the subject in his -Gospel, yet in his epistle he has a passage which brings him into -harmony with the others upon the subject: "If a man see his brother -sin a sin which is not unto death, he shall ask, and he shall give -life for them that sin not unto death. There is a sin unto death:[A] -I do not say that he shall pray for that. All unrighteousness is sin -[transgression of the law, ch. iii:4] and there is a sin not unto -death;"[B] but also, as above stated, there is a sin unto death. - -[Footnote A: That is, doubtless, a sin which kills the spiritual life -in man; that breaks this union with God--the sin against the Holy Ghost -which men have of God, and they become spiritually dead--and it is -impossible to revive them to life again. (See Heb. vi:6.)] - -[Footnote B: John v:16, 17.] - -_4. Nature of the Sin--St. Paul:_ Paul in his exposition of this -doctrine, throws some light on the nature of this sin: "Let us go on -unto perfection," is the Apostle's admonition. "Not laying again the -foundation of repentance from dead works, and of faith toward God, of -the doctrine of baptism and of laying on of hands, and of resurrection -of the dead and eternal judgment. And this will we do if God permit. -For," glancing back upon some whe had received these fundamental -principles and ordinances, sinned against them and would fain be -repeating them--"it is impossible for those who were once enlightened, -and have tasted of the heavenly gift, and were made partakers of the -Holy Ghost, and have tasted the good word of God, and the powers of -the world to come, if they shall fall away, to renew them again unto -repentance; seeing they crucify to themselves the Son of God afresh, -and put him to an open shame. For the earth which drinketh in the rain -that cometh oft upon it, and bringeth forth herbs meet for them by whom -it is dressed, receive the blessing from God: but that which beareth -thorns and briers is rejected, and is nigh unto cursing; whose end is -to be burned."[A] - -[Footnote A: Hebrews vi:1-8.] - -From this it appears that the sin against the Holy Ghost is sin against -that enlightenment to the human soul which possession of the Holy Ghost -brings. Sin against knowledge of truth which knowledge was produced in -the very soul of man by witness of the Holy Ghost--is a sin against -light and truth. And "if we sin wilfully after that we have received -the knowledge of the truth, there remaineth no more sacrifice for sin, -but a certain fearful looking for of judgment and fiery indignation, -which shall devour the adversaries. He that despised Moses' law -died without mercy under two or three witnesses; of how much sorer -punishment, suppose ye, shall he be thought worthy, who hath trodden -under foot the Son of God, and hath counted the blood of the covenant, -wherewith he was sanctified, an unholy thing, and hath done despite -unto the Spirit of grace? For we know him that hath said, vengeance -belongeth unto me, I will recompense, saith the Lord. And again, the -Lord shall judge his people. It is a fearful thing to fall into the -hands of the living God."[A] - -[Footnote A: Heb. x:26, 31.] - -_5. The Path of Danger:_ The "wilful sin" here condemned is, of -course, the "sin unto death," not every sin that one might commit, -though every sin that man commits, small as well as great, is along -the path of danger, and in the direction of, and may lead to, the sin -unto death. The path of safety from the sin unto death lies in the -other direction; not in the way of sinful dalliance, but in a stern -battle for righteousness and against sin. Headed that way, there is no -danger of the "sin unto death;" but every transgression of the law of -righteousness--which is sin[A]--though not a sin unto death, leads -towards the death of the spirit life planted in the soul by the Holy -Ghost--hence to be avoided, shunned. Man must not, even as God does -not, look upon sin with the least degree of allowance in himself, -always it must be abhorred and resisted. In that course and in that -course alone lies safety. - -[Footnote A: I John iii:4.] - -_6. Joseph Smith on the Sin Against the Holy Ghost:_ The Prophet -Joseph in a discourse at the General Conference of the Church, held at -Nauvoo in 1844, upon this subject of sinning against the Holy Ghost, -said: - -"What has Jesus said? All sins, and all blasphemies, and every -transgression, except one, that man can be guilty of, may be forgiven; -and there is a salvation for all men, either in this world or the world -to come, who have not committed the unpardonable sin, there being a -provision either in this world or the world of spirits. Hence God -hath made a provision that every spirit in the eternal world can be -ferreted out and saved unless he has committed that unpardonable sin -which cannot be remitted to him either in this world or the world of -spirits. * * * I said, no man can commit the unpardonable sin after -the dissolution of the body, nor in this life, until he receives the -Holy Ghost; but they must do it in this world. * * * All sins shall -be forgiven, except the sin against the Holy Ghost; for Jesus will -save all except the sons of perdition. What must a man do to commit -the unpardonable sin? He must receive the Holy Ghost, have the heavens -opened unto him, and know God, and then sin against him. After a man -has sinned against the Holy Ghost, there is no repentance for him. He -has got to say that the sun does not shine while he sees it; he has got -to deny Jesus Christ when the heavens have been opened unto him, and -to deny the plan of salvation with his eyes open to the truth of it; -and from that time he begins to be an enemy. This is the case with many -apostates of the Church of Jesus Christ of Latter-day Saints."[A] - -[Footnote A: Improvement Era, Vol. XII, 1909, pp. 185-7.] - -_7. The Punishment and the Sin:_ This is in strict harmony with -one of the revelations of the New Dispensation, portraying the future -estates of man in the varying degrees of glory in the Kingdom of God. -Elsewhere[A] I have presented the following digest:[B] - -[Footnote A: Outlines of Ecclesiastical History, pp. 419-421, 3rd -edition.] - -[Footnote B: The Revelation is in Doc. and Cov., Sec. lxxvi:25-49.] - -There is a class of souls with whom the justice of God must deal, which -will not and cannot be classified in the celestial, terrestrial, or -telestial glories. They are the sons of perdition. But though they will -not be assigned a place in either of these grand divisions of glory, -the revelation from which we draw our information respecting man's -future state, describes the condition of these sons of perdition so far -as it is made known unto the children of men. It also informs us as to -the nature of the crime which calls for such grievous punishment. - -The sons of perdition are they of whom God hath said that it had been -better for them never to have been born; for they are vessels of wrath, -doomed to suffer the wrath of God, with the devil and his angels in -eternity. Concerning whom he hath said there is no forgiveness in this -world nor in the world to come. These are they who shall go away into -everlasting punishment, with the devil and his angels, and the only -ones on whom the second death shall have any power; the only ones who -will not be redeemed in the due time of the Lord, after the sufferings -of his wrath. He saves all the works of his hands except these sons of -perdition; but they go away to reign with the devil and his angels in -eternity, where their worm dieth not, and the fire is not quenched, -which is their torment. The end thereof, the place thereof no man -knoweth. It has not been revealed, nor will it be revealed unto man, -except to them who are made partakers thereof. It has been partially -shown to some in vision, and may be shown again in the same partial -manner to others; but the end, the height, the depth, and the misery -thereof, they understand not, nor will anyone but those who receive the -terrible condemnation. - -Such the punishment, now as to the crime that merits it. It is the -crime of high treason to God, which pulls down on men this fearful -doom. It falls upon men who know the power of God and who have been -made partakers of it, and then permit themselves to be so far overcome -of the devil that they deny the truth that has been revealed to them -and defy the power of God. They deny the Holy Ghost after having -received him. They deny the Only Begotten Son of the Father after the -Father hath revealed him, and in this crucify him unto themselves anew, -and put him to an open shame. They commit the same act of high treason -that Lucifer in the rebellion of heaven did, and hence are worthy of -the same punishment with him. - -They have crucified not the body of the Lord Jesus, but a spirit which -united with man's spirit which unhindered in its work, would have -conformed man to the Divine image--now, after the sin against the Holy -Ghost, impossible. Spirit murder has been committed--a divinity slain -and the guilty one hath no forgiveness. Thank God the number who commit -that fearful crime is but few. It is only those who attain to a very -great knowledge of the things of God that are capable of committing -it, and the number among such are few indeed who become so recklessly -wicked as to rebel against and defy the power of God. But when such -characters do fall, they fall like Lucifer, never to rise again; they -get beyond the power of repentance or the hope of forgiveness. - -APPENDIX. - -The next two Lessons I place under the head of "Appendix," because they -open up anew many things treated in the body of the work; and which I -would not again refer to only because of the associations given to them -in the discourses of the great Apostle of the Gentiles, and the greater -Apostle of the New Dispensation. I throw the "Appendix" into the form -of lessons, in the hope that the topics of the respective discourses -will be all the more emphasized and appreciated. - - - -LESSON XXIII. - -(Scripture Reading Exercise.) - -PAUL, THE APOSTLE, ON SPIRITUAL GIFTS IN THE CHRISTIAN CHURCH. - -ANALYSIS - -I. Unity of Spirit, but Diversity of Gifts. - -II. The Church as an Organism Entitled to the Manifestation of All the -Gifts. - -III. Pre-eminence of Charity Over All Other Gifts. - -IV. The Gift of Prophecy Preferable to the Gift of Tongues. - -V. Decency and Order to Be Observed in All Things. - -REFERENCES. - -These three chapters in Paul's First Epistle to the Corinthians -(Chapters xii, xiii, xiv), and the New Testament, passim, for what -others have said on Spiritual Gifts. - -_SPECIAL TEXT: "Though I speak with the tongues of men and of angels -and have not charity I am become as sounding brass, or a tinkling -cymbal." (I Cor. viii:1.)_ - -DISCUSSION. - -_1. The Holy Ghost, the Source of Knowledge of the Christ:_ "Now -concerning spiritual gifts, brethren, I would not have you ignorant. Ye -know that ye were Gentiles, carried away unto these dumb idols, even as -ye were led. Wherefore I give you to understand, that no man speaking -by the Spirit of God calleth Jesus accursed: and that no man can say -that Jesus is the Lord, but by the Holy Ghost. - -_2. Diversity of Manifestation, but One Spirit:_ "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 divers 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." - -_3. The Oneness of the Church, Though Made Up of Many Members:_ -"For as the body is one, and hath many members, and all the members -of that one body, being many, are one body: so also is Christ. For by -one Spirit are we all baptized into one body, whether we be Jews or -Gentiles, whether we be bond or free; and have been all made to drink -into one Spirit. For the body is not one member, but many. If the -foot shall say, Because I am not the hand, I am not of the body; is -it therefore not of the body? And if the ear shall say, Because I am -not the eye, I am not of the body; is it therefore not of the body? If -the whole body were an eye, where were the hearing? If the whole were -hearing where were the smelling? But now hath God set the members every -one of them in the body, as it hath pleased him. And if they were all -one member, where were the body? But now are they many members, yet -but one body. And the eye cannot say unto the hand, I have no need -of thee: nor again the head to the feet, I have no need of you. Nay, -much more those members of the body, which seem to be more feeble, are -necessary: And those members of the body, which we think to be less -honorable, upon these we bestow more abundant honor; and our uncomely -parts have more abundant comeliness. For our comely parts have no need: -but God hath tempered the body together, having given more abundant -honor to that part which lacked: That there should be no schism in the -body; but that the members should have the same care one for another. -And whether one member suffer, all the members suffer with it; or one -member be honored, all the members rejoice with it. Now ye are the body -of Christ, and members in particular. And God hath set some in the -church, first apostles, secondarily prophets, thirdly teachers, after -that miracles, then gifts of healings, 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? But covet earnestly the best gifts: and -yet shew I unto you a more excellent way." - -_4. The Vanity of Gifts Without Charity:_ "Though I speak with -the tongues of men and of angels, and have not charity, I am become as -sounding brass, or a tinkling cymbal. And though I have the gift of -prophecy, and understand all mysteries, and all knowledge; and though I -have all faith, so that I could remove mountains, and have not charity, -I am nothing. And though I bestow all my goods to feed the poor, and -though I give my body to be turned, and have not charity, it profiteth -me nothing." - -_5. The Excellence and Qualities of Charity:_ "Charity suffereth -long, and is kind; charity envieth not; charity vaunteth not itself, is -not puffed up, doth not behave itself unseemly, seeketh not her own, -is not easily provoked, thinketh no evil; rejoiceth not in iniquity, -but rejoiceth in the truth; beareth all things, believeth all things, -hopeth all things, endureth all things. Charity never faileth: but -whether there be prophecies, they shall fail; whether there be tongues, -they shall cease; whether there be knowledge, it shall vanish away. -For we know in part, and we prophesy in part. But when that which is -perfect is come, then that which is in part shall be done away. When -I was a child, I spake as a child, I understood as a child, I thought -as a child: but when I became a man, I put away childish things. For -now we see through a glass, darkly; but then face to face: now I -know in part; but then shall I know even as also I am known. And now -abideth faith, hope, charity, these three; but the greatest of these is -charity." - -_6. The Gift of Prophecy More Excellent than the Gift of Tongues:_ -"Follow after charity, and desire spiritual gifts, but rather that ye -may prophesy. For he that speaketh in an unknown tongue speaketh not -unto men, but unto God: for no man understandeth him; howbeit in the -spirit he speaketh mysteries. But he that prophesieth speaketh unto men -to edification, and exhortation, and comfort. He that speaketh in an -unknown tongue edifieth himself; but he that prophesieth edifieth the -church." - -_7. The Uncertainty of Tongues:_ "I would that ye all spake -with tongues but rather that ye prophesied: for greater is he that -prophesieth than he that speaketh with tongues, except he interpret, -that the church may receive edifying. Now, brethren, if I come unto you -speaking with tongues, what shall I profit you, except I shall speak -to you either by revelation, or by knowledge, or by prophesying, or by -doctrine? And even things without life giving sound, whether pipe or -harp, except they give a distinction in the sounds, how shall it be -known what is piped or harped? For if the trumpet give an uncertain -sound, who shall prepare himself to the battle?" - -_8. Paul's Choice of Gifts:_ "So likewise ye, except ye utter by -the tongue words easy to be understood, how shall it be known what -is spoken? for ye shall speak into the air. There are, it may be, -so many kinds of voices in the world, and none of them is without -signification. Therefore if I know not the meaning of the voice, I -shall be unto him that speaketh a barbarian, and he that speaketh shall -be a barbarian unto me. Even so ye, forasmuch as ye are zealous of -spiritual gifts, seek that ye may excel to the edifying of the church. -Wherefore let him that speaketh in an unknown tongue pray that he may -interpret. For if I pray in an unknown tongue, my spirit prayeth, but -my understanding is unfruitful. What is it then? I will pray with the -spirit, and I will pray with the understanding also: I will sing with -the spirit, and I will sing with the understanding also. Else when thou -shalt bless with the spirit, how shall he that occupieth the room of -the unlearned say Amen at thy giving of thanks, seeing he understandeth -not what thou sayest? For thou verily givest thanks well, but the other -is not edified. I thank my God, I speak with tongues more than ye all: -Yet in the church I had rather speak five words with my understanding, -that by my voice I might teach others also, than ten thousand words in -an unknown tongue." - -_9. Confusion Likely to Come of the Gift of Tongues:_ "Brethren, -be not children in understanding: howbeit in malice be ye children, but -in understanding be men. In the law it is written, With men of other -tongues and other lips will I speak unto this people; and yet for all -that will they not hear me, saith the Lord. Wherefore tongues are for -a sign, not to them that believe, but to them that believe not: but -prophesying serveth not for them that believe not, but for them which -believe. If therefore the whole church be come together into one place, -and all speak with tongues, and there come in those that are unlearned, -or unbelievers, will they not say that ye are mad? But if all prophesy, -and there come in one that believeth not, or one unlearned, he is -convinced of all, he is judged of all: And thus are the secrets of his -heart made manifest; and so falling down on his face he will worship -God, and report that God is in you of a truth." - -_10. The Things that Make for Edification:_ "How is it then, -brethren? when ye come together, every one of you hath a psalm, hath -a doctrine, hath a tongue, hath a revelation, hath an interpretation. -Let all things be done unto edifying. If any man speak in an unknown -tongue, let it be by two, or at the most by three, and that by course; -and let one interpret. But if there be no interpreter, let him keep -silence in the church; and let him speak to himself, and to God. Let -the prophets speak two or three, and let the other judge. If any thing -be revealed to another that sitteth by, let the first hold his peace. -For ye may all prophesy one by one, that all may learn, and all may be -comforted. And the spirits of the prophets are subject to the prophets. -For God is not the author of confusion, but of peace..." - -_11. Decency and Order Enjoined:_ "If any man think himself to -be a prophet, or spiritual, let him acknowledge that the things that -I write unto you are the commandments of the Lord. But if any man be -ignorant, let him be ignorant. Wherefore, brethren, covet to prophesy, -and forbid not to speak with tongues. Let all things be done decently -and in order." - - - -LESSON XXIV. - -(Scripture Reading Exercise.) - -THE PROPHET JOSEPH SMITH ON THE GIFTS OF THE HOLY GHOST.[A] - -ANALYSIS. - -I. Conflicting Opinions of Men on the Subject, Due to the Absence of -Revelation. - -II. Extravagant Expectations Reproved. - -III. All the Gifts Distributed Within the Church. - -IV. Manifestation of Spiritual Gifts Not Always Outwardly Discernable. - -V. Admonition as to Seeking Spiritual Gifts. - -REFERENCES. - -The citations of Scripture in the body of this lesson. - -_SPECIAL TEXT: "Follow after charity, desire spiritual gifts, but -rather that ye prophesy." (Paul--I Cor. xiv:1.)_ - -[Footnote A: The matter used in the "Discussion" is an editorial from -the Times and Seasons of the 15th of June, 1842; and if not written by -the Prophet was at least published with his sanction and approval. In -his Journal History, the Prophet introduces the article as follows: -"Issued an editorial on the 'Gift of the Holy Ghost,' as follows." -(History of the Church, Vol. V, p. 26, et seq.) The side headings are -not part of the original editorial.] - -DISCUSSION. - -_1. Not Every Supernatural Manifestation of God:_ "Various and -conflicting are the opinions of men in regard to the gift of the Holy -Ghost. Some people have been in the habit of calling every supernatural -manifestation the effects of the Spirit of God, whilst there are others -that think there is no manifestation [i. e., of God] connected with it -at all; and that it is nothing but a mere impulse of the mind, or an -inward feeling, impression, or secret testimony or evidence, which men -possess, and that there is no such a thing as an outward manifestation. - -"It is not to be wondered at that men should be ignorant, in a great -measure, of the principles of salvation, and more especially of the -nature, office, power, influence, gifts, and blessings of the gift -of the Holy Ghost; when we consider that the human family have been -enveloped in gross darkness and ignorance for many centuries past, -without revelation, or any just criterion [by which] to arrive at a -knowledge of the things of God, which can only be known by the Spirit -of God. Hence it not infrequently occurs, that when the Elders of this -Church preach to the inhabitants of the world, that if they obey the -Gospel they shall receive the gift of the Holy Ghost, that the people -expect to see some wonderful manifestation, some great display of -power, or some extraordinary miracle performed; and it is often the -case that young members of this Church for want of better information, -carry along with them their old notions of things, and sometimes fall -into egregious errors. We have lately had some information concerning a -few members that are in this dilemma, and for their information make a -few remarks upon the subject. - -_2. Priesthood and Church Organization Ineffective without the Holy -Ghost:_ "We believe in the gift of the Holy Ghost being enjoyed now, -as much as it was in the Apostles' days; we believe that it [the gift -of the Holy Ghost] is necessary to make and to organize the Priesthood, -that no man can be called to fill any office in the ministry without -it;[A] we also believe in prophecy, in tongues, in visions, and in -revelations, in gifts, and in healings; and that these things cannot be -enjoyed without the gift of the Holy Ghost. We believe that the holy -men of old spake as they were moved by the Holy Ghost, and that holy -men in these days speak by the same principle; we believe in its being -a comforter and a witness bearer, that it brings things past to our -remembrance, leads us into all truth, and shows us of things to come; -we believe that 'no man can know that Jesus is the Christ, but by the -Holy Ghost.' We believe in it [this gift of the Holy Ghost] in all its -fullness, and power, and greatness, and glory; but whilst we do this, -we believe in it rationally, consistently, and scripturally, and not -according to the wild vagaries, foolish notions and traditions of men. - -[Footnote A: See Book of Moroni chapter iii. "And after this manner did -they ordain priests and teachers, according to the gifts and callings -of God unto men; and they ordained them by the power of the Holy Ghost -which was in them."] - -_3. Man's Inclination to Run to Extremes:_ "The human family -are very apt to run to extremes, especially in religious matters, -and hence people in general, either want some miraculous display, or -they will not believe in the gift of the Holy Ghost at all. If an -Elder lays his hands upon a person, it is thought by many that the -person must immediately rise and speak in tongues and prophesy; this -idea is gathered from the circumstance of Paul laying his hands upon -certain individuals who had been previously [as they stated] baptized -unto John's baptism; which when he had done, they 'spake in tongues -and prophesied.' Philip also, when he had preached the Gospel to the -inhabitants of the city of Samaria, sent for Peter and John, who when -they came laid their hands upon them for the gift of the Holy Ghost; -for as yet he was fallen upon none of them; and when Simon Magus saw -that through the laying on of the Apostles' hands the Holy Ghost was -given, he offered them money that he might possess the same power. -[Acts viii.] These passages are considered by many as affording -sufficient evidence for some miraculous, visible manifestation, -whenever hands are laid on for the gift of the Holy Ghost. - -_4. Diversity of Gifts:_ "We believe that the Holy Ghost is -imparted by the laying on of hands of those in authority, and that the -gift of tongues, and also the gift of prophesy are gifts of the Spirit, -and are obtained through that medium; but then to say that men always -prophesied and spoke in tongues when they had the imposition of hands, -would be to state that which is untrue, contrary to the practice of -the Apostles, and at variance with holy writ; for Paul says, 'To one -is given the gift of tongues, to another the gift of prophecy, and -to another the gift of healing;" and again: 'Do all prophesy? do all -speak with tongues? do all interpret?' evidently showing that all did -not possess these several gifts; but that one received one gift, and -another received another gift--all did not prophesy, all did not speak -in tongues, all did not work miracles; but all did receive the gift -of the Holy Ghost; sometimes they spake in tongues and prophesied in -the Apostles' days, and sometimes they did not. The same is the case -with us also in our administrations, while more frequently there is no -manifestation at all; that is visible to the surrounding multitude; -this will appear plain when we consult the writings of the apostles, -and notice their proceedings in relation to this matter. Paul, in I -Cor. xii, says, 'Now concerning spiritual gifts, brethren, I would -not have you ignorant;' it is evident from this, that some of them -were ignorant in relation to these matters, or they would not need -instruction. - -_5. Spiritual Gifts to be Sought After:_ "Again, in chapter xiv, -he says, 'Follow after charity and desire spiritual gifts, but rather -that ye may prophesy.' It is very evident from these Scriptures that -many of them had not spiritual gifts, for if they had spiritual gifts -where was the necessity of Paul telling them to follow after them, -and it is as evident that they did not all receive those gifts by the -imposition of the hands; for they as a Church had been baptized and -confirmed by the laying on of hands--and yet to a Church of this kind, -under the immediate inspection and superintendency of the Apostles, -it was necessary for Paul to say, 'Follow after charity, and desire -spiritual gifts, but rather that ye may prophesy,' evidently showing -that those gifts were in the Church, but not enjoyed by all in their -outward manifestations. - -"But suppose the gifts of the Spirit were immediately, upon the -imposition of hands, enjoyed by all, in all their fullness and power; -the skeptic would still be as far from receiving any testimony except -upon a mere casualty as before, for all the gifts of the Spirit are not -visible to the natural vision, or understanding of man: indeed very -few of them are. We read that 'Christ ascended into heaven and gave -gifts unto men; and Me gave some Apostles, and some Prophets, and some -Evangelists, and some Pastors and Teachers.' [Eph. iv.] - -_6. Diversity of Spiritual Gifts:_ "The Church is a compact body -composed of different members, and is strictly analogous to the human -system, and Paul, after speaking of the different gifts, says, 'Now ye -are the body of Christ and members in particular; 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 Teachers? Are all workers of miracles? -Do all speak with tongues? Do all interpret?' It is evident that they -do not; yet are they all members of one body. All members of the -natural body are not the eye, the ear, the head or the hand--yet the -eye cannot say to the ear I have no need of thee, nor the head to the -foot, I have no need of thee; they are all so many component parts in -the perfect machine--the one body; and if one member suffer, the whole -of the members suffer with it: and if one member rejoice, all the rest -are honored with it. - -"These, then, are all gifts; they come from God; they are of God; they -are all the gifts of the Holy Ghost; they are what Christ ascended -into heaven to impart; and yet how few of them could be known by the -generality of men. Peter and John were Apostles, yet the Jewish court -scourged them as imposters. Paul was both an Apostle and Prophet, yet -they stoned him and put him into prison. The people knew nothing about -it, although he had in his possession the gift of the Holy Ghost Our -Savior was 'anointed with the oil of gladness above his fellows,' yet -so far from the people knowing Him, they said He was Beelzebub, and -crucified Him as an imposter. Who could point out a Pastor, a Teacher, -or an Evangelist by their appearance, yet had they the gift of the Holy -Ghost? - -_7. Spiritual Gifts Not Always Outwardly Discernible:_ "But to -come to the other members of the Church, and examine the gifts as -spoken of by Paul, and we shall find that the world can in general -know nothing about them, and that there is but one or two that -could be immediately known, if they were all poured out immediately -upon the imposition of hands. In I Cor. xii, Paul says, 'There are -diversities of gifts yet 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 -manifestations of the Spirit is given unto 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 the -discerning of spirits; to another divers kind of tongues; to another -the interpretation of tongues. But all these worketh that one and the -self same spirit, dividing to each man severally as he will.' - -"There are several gifts mentioned here, yet which of them all could -be known by an observer at the imposition of hands? The word of -wisdom, and the word of knowledge, are as much gifts as any other, yet -if a person possessed both of these gifts, or received them by the -imposition of hands, who would know it? Another might receive the gift -of faith, and they would be as ignorant of it. Or suppose a man had -the gift of healing or power to work miracles, that would not then be -known; it would require time and circumstances to call these gifts into -operation. Suppose a man had the discerning of spirits, who would be -the wiser for it? Or if he had the interpretation of tongues, unless -someone spoke in an unknown tongue, he of course would have to be -silent; there are only two gifts that could be made visible--the gift -of tongues and the gift of prophecy. These are things that are the most -talked about, and yet if a person spoke in an unknown tongue, according -to Paul's testimony, he would be a barbarian to those present. They -would say that it was gibberish; and if he prophesied they would call -it nonsense. The gift of tongues is the smallest gift perhaps of the -whole, and yet it is one that is the most sought after. - -"So that according to the testimony of Scripture and the manifestations -of the Spirit in ancient days, very little could be known about it by -the surrounding multitude, except on some extraordinary occasion, as on -the day of Pentecost. - -"The greatest, the best, and the most useful gifts would be known -nothing about by an observer. It is true that a man might prophesy, -which is a great gift, and one that Paul told the people--the -Church--to seek after and to covet, rather than to speak in tongues; -but what does the world know about prophesying? Paul says that it -'serveth only to those that believe.' But does not the Scriptures -say that they spake in tongues and prophesied? Yes; but who is it -that writes these Scriptures? Not the men of the world or mere casual -observers, but the Apostles--men who knew one gift from another, and -of course were capable of writing about it; if we had the testimony of -the Scribes and Pharisees concerning the outpouring of the Spirit on -the day of Pentecost, they would have told us that it was no gift, but -that the people were 'drunken with new wine,' and we shall finally have -to come to the same conclusion that Paul did--'No man knows the things -of God but by the Spirit of God;' for with the great revelations of -Paul when he was caught up into the third heaven and saw things that -were not lawful to utter, no man was apprised of it until he mentioned -it himself fourteen years after: and when John had the curtains of -heaven withdrawn, and by vision looked through the dark vista of future -ages, and contemplated events that should transpire throughout every -subsequent period of time, until the final winding up scene--while he -gazed upon the glories of the eternal world, saw an innumerable company -of angels and heard the voice of God--it was in the Spirit, on the -Lord's day, unnoticed and unobserved by the world. - -"The manifestations of the gift of the Holy Ghost, the ministering of -angels, or the development of the power, majesty or glory of God were -very seldom manifested publicly, and that generally to the people of -God, as to the Israelites; but most generally when angels have come, -or God has revealed Himself, it has been to individuals in private, in -their chamber; in the wilderness or fields, and that generally without -noise or tumult. The angel delivered Peter out of prison in the dead -of night; came to Paul unobserved by the rest of the crew; appeared to -Mary and Elizabeth without the knowledge of others; spoke to John the -Baptist whilst the people around were ignorant of it. - -"When Elisha saw the chariots of Israel and the horsemen thereof, -it was unknown to others. When the Lord appeared to Abraham it was -at his tent door; when the angels went to Lot, no person knew them -but himself, which was the case probably with Abraham and his wife; -when the Lord appeared to Moses, it was in the burning bush, in the -tabernacle, or in the mountain top; when Elijah was taken in a chariot -of fire, it was unobserved by the world; and when he was in a cleft -of rock, there was loud thunder, but the Lord was not in the thunder; -there was an earthquake, but the Lord was not in the earthquake; and -then there was a still small voice, which was the voice of the Lord, -saying, 'What doest thou hear, Elijah?' - -_8. An Admonition to Righteousness:_ "The Lord cannot always be -known by the thunder of His voice, by the display of His glory or by -the manifestation of His power; and those that are the most anxious to -see these things, are the least prepared to meet them, and were the -Lord to manifest His power as He did to the children of Israel, such -characters would be the first to say, 'Let not the Lord speak any more, -lest we His people die.' - -"We would say to the brethren, seek to know God in your closets, call -upon him in the fields. Follow the directions of the Book of Mormon, -and pray over, and for your families, your cattle, your flocks, your -herds, your corn, and all things that you possess; ask the blessing -of God upon all your labors, and everything that you engage in. Be -virtuous and pure; be men of integrity and truth; keep the commandments -of God; and then you will be able more perfectly to understand the -difference between right and wrong--between the things of God and the -things of men; and your path will be like that of the just, which -shineth brighter and brighter unto the perfect day. - -"Be not so curious about tongues, do not speak in tongues except -there be an interpreter present; the ultimate design of tongues is to -speak to foreigners, and if persons are very anxious to display their -intelligence, let them speak to such in their own tongues. The gifts of -God are all useful in their place, but when they are applied to that -which God does not intend, they prove an injury, a snare and a curse -instead of a blessing." - - - - - - -End of the Project Gutenberg EBook of The Seventy's Course in Theology -(Fifth Year), by B. H. 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