LITMIR.BIZ

Скачать книгу

that the gospel, even in a limited sense, is more than a means of escape from impending ills. It is the way of progress, the path to perfection, and as such was devised by the wisdom of the Gods, before this world rolled into existence. The origin of the gospel, and the grand purpose for which it was instituted, are briefly yet clearly outlined by the Prophet Joseph Smith in the following language:

      Eternal Progression.—"The first principles of man are self-existent with God. God himself, finding he was in the midst of spirits and glory, because he was more intelligent, saw proper to institute laws whereby the rest could have a privilege to advance like himself. The relationship we have with God places us in a situation to advance in knowledge. He has power to institute laws to instruct the weaker intelligences, that they may be exalted with himself, so that they may have one glory upon another."—("Times and Seasons," August 15, 1844; "Improvement Era," January, 1909.)

      Power and Benevolence of Deity.—Here are pointed out both the power and the benevolence of Deity. Our Father in heaven is no monopolist. While omnipotent and all-possessing, he is likewise altruistic and philanthropic. Instead of keeping to himself the glory that he found himself possessed of, he used his superior intelligence "to institute laws" whereby the lesser spirits surrounding him might advance toward the lofty plane that he occupies. He proposed to lift them to his own spiritual stature and share with them the empire of the universe.

      Plato's View.—Our prophet's simple yet sublime setting forth of the divine power and benevolence, as exemplified in the establishment of a plan for man's eternal progress, is far more pointed and specific than the presentment made by Plato, the Greek philosopher, of a doctrine somewhat similar. Plato, as quoted by Emerson, says: "Let us declare the cause which led the Supreme Ordainer to produce and compose the universe. He was good; and he who is good has no kind of envy. Exempt from envy, he wished that all things should be as much as possible like himself. Whosoever, taught by wise men, shall admit this as the prime cause of the origin and foundation of the world, will be in the truth."—("Representative Men," Lecture II.)

      Man's Destiny.—There is a fitness, a propriety, in man's becoming like his Maker—God's child, fashioned in his image and endowed with divine attributes, developing to the fulness of the parental stature, as taught by Joseph; but how the same can be predicated of "all things"—beasts, fish, fowl, trees, plants, etc., as Plato implies, is not so clear. That the lower animals, as well as man, in fact all forms of life, animate and inanimate, are to be perpetuated and glorified, is a plain inference from the teachings of the prophet (D&C 77:2-4) but undoubtedly all will retain their identity, in their respective orders and spheres. No creature of God's, except man, is destined to become like God, in the fullest and highest sense. "As much as possible" is a saving clause, however, and Plato, therefore, is not committed to any contradictory proposition.

      CHAPTER II

Eternal Nature of Gospel Principles

      Gospel Code and Fundamentals.—The gospel, as a code or System of laws and ordinances, is a creation, a work of God; but like all other creations it was organized out of materials already existing. "Intelligence or the light of truth was not created or made, neither indeed can be (D&C 93:29). Truth, "eternal, unchanged, evermore"—such is the gospel in its fundamental principles. These were never created. God did not make them; he "instituted" them, recognizing their worth, their utility, their adaptability to the purposes which he had in view. He saw that these principles were ennobling and exalting in their nature and tendency, and he therefore created a plan embodying them as the most effectual means for man's promotion.

      Faith.—Take, for instance, faith—the first principle. Can you conceive of its creation as a principle? I cannot: but I can grasp the idea of its existence as a law, as an essential force, its adoption by divine wisdom, and its adaptation to the purposes of Deity. I can conceive of its bestowal upon man as an endowment from God, its assimilation, cultivation, growth and increase, as illustrated in the Book of Mormon, where it is compared to a seed germinating in the soul (Alma 32:28). But I cannot think of it, in its essential, fundamental nature, as having been called into existence. Faith is a gift from God, both as a law and a manifestation of spiritual power: but it is not a creation—not as a basic principle. The gospel code containing this law, however, may readily be conceived as the work of a divine Creator and Law-giver.

      Repentance.—What is true of faith in this respect, is true also of repentance. God did not create repentance as a principle; it already existed as an essential to progress; but he made it obligatory upon sinful man, if he would be saved and put upon the road to perfection, to practice this principle—to turn away from evil and "sin no more."

      Baptism.—As for baptism, the idea of washing in order to be come clean is plain enough for a child's comprehension. It is this idea that underlies the baptismal ordinance. God did not create the fact that washing maketh clean—that is fundamental; but he instituted baptism for the remission of sins and made it a part of the gospel plan, because no unclean thing can enter into the kingdom of heaven.

      Holy Ghost.—Divine Wisdom did not create the Holy Ghost: he is eternal, without beginning or end—he is God. Nor did it decree light necessary to illumination; that is a self-evident, self-existent truth. But Divine Wisdom instituted the laying on of hands for the gift (giving) of the Holy Ghost, and included it in the great progressive plan, because, without the illumination that comes from the Spirit of the Lord, man cannot be "led into all truth."

      Thus we might go on, taking up other features of the gospel, and in each one pointing out some underlying principle upon which this law or that ordinance has been based. The same philosophy will apply to them all. These fundamental principles are not creations—they are eternal truths, applied or adapted to ends foreseen and predestined by the all-wise Ordainer and Giver.

      The gospel was instituted for the advancement of God's children, who had probably progressed as far as they could in the spirit at that time, before they were given bodies; and it was made effective for their further progress by the Atonement of Christ, offsetting the fall of Adam, and nullifying the deadly effects of the original transgression.

      The Fall.—Right here let me suggest that Adam's transgression, while technically a sin, because of the broken law, should be stressed as the means whereby those spirits obtained their bodies, rather than as an act of moral turpitude. In law, crimes are of two general classes—malum per se and malum prohibitum. Malum per se means "an evil in itself"—an act essentially wrong; while malum prohibitum signifies "that which is wrong because forbidden by law." Adam's transgression was malum prohibitum, and the consequent descent from an immortal to a mortal condition was "THE FALL."

      A Prearranged Plan.—It is evident from the revelations of God, particularly in modern times, that everything connected with man's mortal pilgrimage was understood and arranged before that pilgrimage began. Not alone was the gospel instituted: an executor was appointed to put it into effect. In other words, the machinery was constructed, and the power then turned on. The fall being foreseen, the redemption was ordained. Eternal progress and everlasting glory were the objects in view, and over the glad prospect, in spite of the pain and sorrow that must necessarily intervene, "the Morning Stars sang together, and all the Sons of God shouted for joy" (Job 38:7).

      CHAPTER III

The Fall and Redemption

      Essentials to Progress.—The story of God embraces the fall as well as the redemption of man. Both these mighty vicissitudes are steps in the march of human progress. The fall was just as necessary as the redemption, in order to make operative and effective the laws and ordinances of the gospel. In other words, the fall prepared the way for the redemption. How could redemption have been, had there been nothing to redeem? Of what use were a gospel of salvation where nothing needed to be saved?

      Innocent Ignorance.—Had the spirits of men, "all innocent in the beginning," remained where they were and just as they were, they would have had no need to exercise faith unto salvation. They would have had no need to repent or to be baptized, having no evil practices to turn away from, and no uncleanness to be washed away. But they would have remained ignorant as well as innocent, and without

Скачать книгу