The heavens declare the glory of God; and the firmament sheweth his handywork.—PSALMS.
Revelations to Joseph Smith concerning the nature and order of the cosmos indicate that there are innumerable worlds in space populated by organized beings in varying degrees of progressive attainment. One revelation speaks of the worlds that "are and were created, and the inhabitants thereof." 1 "Worlds without number have I created," God declared; "and I also created them for mine own purpose; and by the Son I created them, which is mine Only Begotten." 2 The Lord explained: "As one earth shall pass away [to an anticipated redemption and glorification], and the heavens thereof even so shall another come; and there is no end to my works neither to my words." 3
Much of the information which Joseph Smith claimed to receive was given to him as a restoration of that knowledge which God had revealed to ancient prophets. From his translation of the writings of Abraham, he claimed to receive vital information pertaining to the earth, our solar system, and the cosmos in general. The partial translation of Abraham's writings which the Prophet published 5 contains much information on these subjects. In addition to that which was given to him by revelation, Abraham claimed to have access to records going back to the time of Adam, which he (Abraham) used to make his own record. He wrote: "The records of the fathers, even the patriarchs, . . . the Lord my God preserved in mine own hands; therefore a knowledge of the beginning of the creation, and also of the planets, and of the stars, as they were made known unto the fathers, have I kept even unto this day, and I shall endeavor to write some of these things upon this record, for the benefit of my posterity that shall come after me." 6
On the basis of the information which he claimed to possess, Joseph Smith spoke confidently about the earth and the cosmos. In reporting a visit to his home by Brigham Young, William E. M'Lellin, and Jared Carter, he wrote in his journal: "I exhibited and explained the Egyptian records to them, and explained many things concerning the dealings of God with the ancients, and the formation of the planetary system." 7 Of a discourse which he gave to the Saints, the Prophet said: "I . . . gave some instructions in the mysteries of the kingdom of God; such as the history of the planets, Abraham's writings upon the planetary systems, etc." 8 A traveler after visiting the Latter-day Saint leader wrote: "He dives into every subject, and it seems as though the world was not large enough to satisfy his capacious soul, and from his conversation one might suppose him as well acquainted with other worlds as this." 9
Basic Propositions As To The Nature Of The Universe
The Eternal Nature of Matter
Joseph Smith had no part in the prevailing misconception of his day that matter was created out of nothing. Instead, he proclaimed that matter and intelligence are eternal and that God is in time and space as the great Organizer of self-existing matter and things. The Prophet instructed the brethren concerning the "Eternal Duration of Matter," 10 stating that "the elements are eternal," 11 that "earth, water, etc., had their existence in an elementary state from eternity," 12 and that "no part or particle of the great universe could become annihilated or destroyed." 13 Said he:
Element had an existence from the time He [i.e., God] had. The pure principles of element are principles which can never be destroyed; they may be organized and re-organized, but not destroyed. They had no beginning and can have no end. 14
Space is Boundless and Filled with Matter
Joseph Smith also taught that space is boundless and that within universal space there is a graduated system of life from the lowest and most minute order to the highest. "There are many kingdoms," a revelation explained; "for there is no space in the which there is no kingdom; and there is no kingdom in which there is no space, either a greater or a lesser kingdom." 15 Having received his teachings from the Prophet, Brigham Young observed: "Eternity is without bounds, and is filled with matter; and there is no such place as empty space." 16
Parley P. Pratt categorized the Prophet's ideas regarding the nature and composition of the universe. The first three points he listed as follows:
First. There has always existed a boundless infinitude of space.
Second. Intermingled with this space there exists all the varieties of the elements, properties, or things of which intelligence takes cognizance; which elements or things taken altogether compose what is called the Universe.
Third. The elements of all these properties or things are eternal, uncreated, self-existing. Not one particle can be added to them by creative power. Neither can one particle be diminished or annihilated. 17
Charles W. Penrose also explained:
There is boundless space, and we cannot fully comprehend it, yet we must admit that it exists without limit. . . . So travel where we will, there we find space, and also inexhaustible material. And the elements . . . never had a beginning—the primal particles never had a beginning. They have been organized in different shapes; the organism had a beginning, but the elements . . . of which it is composed never had. 18
Law Governs all Things
The rule of law prevails in all areas of universal space. Having explained that there "is no space in the which there is no kingdom" of organized existence, a revelation declared: "And unto every kingdom is given a law." 19 Law is the foundation of organized existence and the means by which distinction is made between actions leading to life and power and those leading to disorganization and death. As law pertains to the organization of man, Lehi reasoned:
. . . if ye shall say there is no law, ye shall also say there is no sin. If ye shall say there is no sin, ye shall also say there is no righteousness. And if there be no righteousness there be no happiness. And if there be no righteousness nor happiness there be no punishment nor misery. And if these things are not there is no God. And if there is no God we are not, neither the earth; for there could have been no creation of things, neither to act nor to be acted upon; wherefore, all things must have vanished away. 20
That which is true of law as it concerns man is also true of lesser organizations, each according to the nature and degree of intelligence it possesses.
The Nature Of Matter
Two Major Kinds of Matter
Joseph Smith divided the many kinds of matter in the universe into two major categories: First, there are the more ponderous elements which man is capable of perceiving with his physical senses, which may be classified as gross matter. Second, there is a type of matter existing in a variety of forms which the Prophet called "spirit."
The Nature of Spirit
In all of its forms and varieties spirit is material, for a revelation declared that "there is no such thing as immaterial matter." 21 The Prophet observed that many people in his day held the spirit of man "to be immaterial, without substance." But, he said: "With this latter statement we should beg leave to differ, and state that spirit is a substance; that it is material, but that it is more pure, elastic and refined matter than the body." 22 A revelation explained: "All spirit is matter, but it is more fine or pure, and can only be discerned by purer eyes." 23
As a pure, fine, and elastic substance, spirit is associated with light so that the terms "spirit" and "light" are interchangeably used and at times made synonymous in the scriptures. A revelation declared that "whatever is light is Spirit." 24 And another revelation referred to the Holy Spirit which emanates from the presence of God to fill the immensity of space as being the "Light of Christ." 25 Joseph Smith reportedly taught "that light or spirit and [gross] matter are the first great primary principles of the universe or of being, . . . and from these two elements [i. e., light, or spirit, and gross matter] both our spirits and our bodies were formulated." 26
Though spirit and light are in a general way made synonymous, it may be that in a more specific sense light is the radiance of the truth that exists within spirit. A revelation having referred to the Light of Christ as being "the light of truth," states that this "truth shineth." 27 So the "truth" within the "light of truth" shines.
Life, or Intelligence, Inherent in Matter
Joseph Smith taught that both life and matter in their various elementary forms are eternal—that the primal life within living things never had a beginning and it can never have an end. 28 This does not mean that life in its primal forms is separate from matter. Instead, primal properties of life are inherent within matter. Parley P. Pratt wrote that the several elements composing the universe "possess in themselves certain inherent properties or attributes [of life], in a greater or less degree." 29 Being inherent within matter, these properties of life or intelligence are there by nature, inseparable from the elements with which they are identified. This means that in its elementary forms, life is not related to matter as a result of organization, but certain primal properties of life have always been associated with matter. They are eternal, even as the elements with which they are related are eternal. There is life of some kind, therefore, within all ultimate particles of matter, so that each particle has, in some degree, some form of intelligent existence. This is true in varying degrees both of spirit and of gross matter. For this reason it is necessary to distinguish between a given particle, or substance, and its inherent properties of life, or intelligence, even though the latter are inseparably associated with the former and are as eternal as the substance with which they are associated.
To classify the intelligent properties associated with all forms and varieties of matter as "life" requires a broadening of the conventional definition of "life." Apparently the life associated with universal matter is not the same kind of degree of life that may be found within man, animals, or plants. It is a lesser form and degree that lies outside these general classifications and may possibly be equated with the modern idea of energy. But in the broad definition that Joseph Smith used, it falls within the general classification of life.
Spirit and Life
Though some kind and degree of life is inherent within all matter, that pure and fine form of element called spirit possesses inherent properties of life to a far greater degree than does gross matter. Parley P. Pratt referred to spirit as possessing "the attributes of intelligence, affection, moral discrimination, love, charity and benevolence." 30 Again, he explained that spirit is "a substance so holy, so pure, so endowed with intellectual attributes and sympathetic affections, that it may be said to be on a par, or level, in its attributes, with man." 31 His brother, Orson, had the following to say:
The capacities of all spiritual substances are eternal as the substance to which they belong. There is no substance in the universe which feels and thinks now, but what has eternally possessed that capacity. . . .
Each particle eternally existed prior to this organization [i.e., into higher forms of life]; each was enabled to perceive its own existence; each had the power of self-motion; each was an intelligent, living being [i.e., an independent, self-existing living entity on a microscopic scale] of itself, having no knowledge of the particular thoughts, feelings, and emotions of other particles with which it never had been in union. Each particle was as independent of every other particle as one individual person is of another. In this independent, separate condition, it was capable of being governed by laws adapted to the amount of knowledge and experience it had gained during its past eternal existence. 32
Joseph Smith is said to have taught that "light and life and spirit" are one, 33 not in the sense that they are simply different terms for the same thing, but that they are inseparably related. As a substance, spirit possesses inherent properties of life to a great degree. As has been discussed, spirit is also related directly to light, in that the truth within the light of truth, or the spirit of truth, shines. 34 It is possible that such truth is the fundamental element of life within spirit. The primal life within man, for instance, is designated as the "spirit of truth," or the "light of truth"; 35 and those properties of life may therefore possess certain illuminative properties. Thus it may be said that light and life and spirit are one.
Because spirit and gross matter differ greatly in the degree to which they possess inherent properties of life, they may be classified by virtue of the intelligence they possess into two different categories. Lehi indicated that there are those things that have been organized "to act," and other things have been organized "to be acted upon." 36 It may be suggested that that which is organized from spirit is designed to act, whereas the gross organization, by the nature of the life therein, is but capable of being acted upon, or giving some form of intelligent response to a directing will. Initiative and direction come from the realm of spirit.
Matter Capable of Receiving Intelligence
Latter-day Saint thought suggests that by being properly organized, matter has the capacity to receive intelligence which is added to the primal life or intelligence that is inherent within it. Having declared that "matter is capacitated to receive intelligence," Brigham Young explained that there is an eternity of matter, and it is all acted upon and filled with a portion of divinity. By the power of the Holy Spirit of God, it may be organized and sustained in the sphere in which it is placed, for the purpose of acquiring further intelligence. Though matter cannot be destroyed, President Young observed that it is subject to organization and disorganization. Thus it "can be organized and brought forth into intelligence, and to possess more intelligence, and to continue to increase in that intelligence." 37 This is a fundamental principle within the great scheme of organized existence. The fact that the earth will eventually be celestialized—have the glory of God, which is intelligence, organized into it to become a part of it—is an illustration of this principle. 38
Spirit is better able to receive intelligence than is gross matter. By proper organization, spirit is capable of acquiring great intelligence to be added to the primal life of intelligence that is inherent within it. In support of this view, it should be observed that a revelation to Joseph Smith makes reference to two kinds of intelligence or life. The primal life within man is designated as "intelligence, or the light of truth," 39 while that kind of intelligence or life that the primal life within man may acquire as a result of organization is designated as "intelligence, or in other words, light and truth." 40 Both kinds of intelligence are forms of life, but it is not clear how they differ in an intrinsic sense. Nevertheless, the first is the primal life within man, and the second is that kind of intelligence or life which man may acquire until he is glorified in truth and light 41 and thereby attains eternal life. 42
Life Within All Things in Space
From what has been said above, it seems apparent that a given material organization, whether it be composed of spirit or spirit and gross matter, possesses both inherent and acquired life or intelligence. Since there is a kingdom of life of some kind in each area of universal space, 43 it follows that some form and organization of life exists within all areas of boundless space. Brigham Young said:
There is not a particle of element which is not filled with life, and all space is filled with element; there is no such thing as empty space, though some philosophers contend that there is.
Life in various proportions, combinations, conditions &c., fills all matter. . . . There is life in all matter, throughout the vast extent of all the eternities; it is in the rock, the sand, the dust, in water, air, the gases, and, in short, in every description and organization of matter, whether it be solid, liquid, or gaseous, particle operating with particle. . . .
Now let some of our philosophers tell us how much empty space there is, and where it is, in all the eternities that exist, or in other words, where life is not. 44
Again, he stated:
Is this earth, the air and the water, composed of life, or do they, or any portion of them, consist of inanimate matter, or of that that has no life in itself? Another question: If the earth, air and water are composed of life, is there any intelligence in this life? The philosopher may take his own time to answer these questions, and when he has satisfied himself he may ask himself again: Are those particles of matter life; if so, are they in possession of intelligence according to the grade of their organization? As far as we are concerned, we suggest the idea that there is an eternity of life, an eternity of organization, and an eternity of intelligence from the highest to the lowest grade. . . . 45
The Living Universe
All Truth and Intelligence Independent
Man resides in a living universe where some form and degree of life is associated with all things. To exist in any of its several forms and organizations, life must fulfil certain prerequisites. A revelation explained: "All truth is independent in that sphere in which God has placed it, to act for itself, as all intelligence also; otherwise there is no existence." 46
Since truth and intelligence are identified with all forms and varieties of life, it appears that organized life can exist only when it is independent within the sphere in which it has been placed. This central prerequisite requires, first, that law be ordained defining the bounds and conditions of the sphere in which a given form of life is placed. 47 Second, such life must understand the law under which it is placed, with the rewards and penalties of that law. Third, the agency of the given form of life either to obey or to disobey that law must be established and held inviolate. Fourth, alternatives must exist by which life can choose to obey or to disobey the law governing it in its sphere of existence. This requires that there be an opposition in all things. 48 Finally, the given form of life must choose with free and mature judgment to obey the law that governs it in its sphere of existence. Only then can it be independent. 49 Upon this foundation of independence the orderly cosmos, with its myriad forms of organized life, has been developed.
By nature, intelligence forsakes evil and error. 50 The "pure attributes" thereof, Brigham Young explained, "stand upon their own basis," so that when truth and light predominate in an organized body or system "the fabric sustains itself." 51 Error is then eradicated, and life becomes independent in its sphere—free and mature in obedience to the laws that govern it. "Here," a revelation observed as it spoke of the need for man to respond to truth and light, "is the agency of man, and here is the condemnation of man." 52 Here also are the conditions upon which all life must exist. For all life a law is prescribed with bounds and conditions; and the cementing power that binds life in each sphere to life in related spheres in the orderly cosmos is the natural affinity that light has for light, that truth has for truth, and that intelligence has for intelligence. Associated with this natural affinity is a directing power coming from God which permeates all things, quickens all organized things, gives law to all things, and governs all things. 53 Of God's administration of the universe according to these basic principles and propositions, a revelation said:
. . . unto every kingdom [of organized life] is given a law; and unto every law there are certain bounds also and conditions. All beings who abide not in those conditions are not justified. 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 her own; justice continueth its course and claimeth its own; judgment goeth before the face of him who sitteth upon the throne and governeth and executeth all things. 54
The Earth a Living Sphere
The requirement that life be independent in its sphere and that it must respond intelligently to the enlightening powers of God's glory, the Holy Spirit, is universal. It applies to all forms and organizations of life, including microscopic organisms and macroscopic spheres. As an example of the latter, a revelation states that the earth is a living body which "fulfilleth the measure of its creation, and transgresseth not the law." The revelation also declares that, notwithstanding the earth shall eventually "die, it shall be quickened again, and shall abide the power by which it is quickened." 55 The fact that earth will eventually die implies that it is now alive, and for it to be quickened again in the resurrection assumes that it is now quickened to some degree by the Spirit of God and given a form of organized life. Non-determinism, even concerning the gross elements of the universe, has a fundamental place in Mormon thought. Of this view, expressed as early as 1830, Orson Pratt said:
The earth seems to take one continued course. It has an orbit. It does not deviate from this orbit, unless acted upon by some other force, which may cause some fluctuations or deviations from its apparently destined path. Some, in reflecting upon this might say, that the earth is obliged to follow this course. I do not know about this, I am not so sure. I think if one could see a little further, we would understand that, connected with the materials of the earth is a living principle, a principle too, that acts according to certain laws, intelligently, not blindly; and that our earth, in performing its course, following the track marked out, does so according to law. 56
The life that the earth possesses is not the same kind and degree of life as that possessed by man, animals, or plants. Nevertheless the earth appears to possess sufficient intelligence to discern and obey the law governing it in its sphere of existence. It may also be capable of expressing some kind of intelligent reaction to the corrupt acts of men who reside upon its face. This conclusion finds support in the report of an experience which was given to the ancient patriarch Enoch. While Enoch was enveloped in the glory of God and thereby brought into an intelligent spiritual union with the divine powers that quicken all things throughout the cosmos, he
. . . looked upon the earth; and he heard a voice from the bowels thereof, saying: Wo, wo is me, the mother of men; I am pained, I am weary, because of the wickedness of my children. When shall I rest, and be cleansed from the filthiness which is gone forth out of me? When will my Creator sanctify me, that I may rest, and righteousness for a season abide upon my face?
And when Enoch heard the earth mourn, he wept, and cried unto the Lord, saying: O Lord, wilt thou not have compassion upon the earth? Wilt thou not bless the children of Noah? 57
Stellar Movements
The orderly cosmos is the product of divine powers acting through ordained laws upon eternal elements that possess certain innate and acquired properties of life or intelligence. The elements are able to respond to the will of God in such a way that they are sustained in their respective spheres of existence. Consequently, the universe is a living, moving system, not a static, stationary one. In writing of the sun, moon, and stars, Joseph Smith referred to "the times of their revolutions." 58 A revelation said:
All kingdoms [of organized life in space] have a law given; and there are many kingdoms. . . .
And unto every kingdom is given a law; and unto every law there are certain bounds also and conditions. . . .And . . . [God] 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. 59
This concept, expressed during the era of Newtonian thought, embraces the more recent view of stellar movements that has been developed largely since the turn of the twentieth century. One of the Prophet's associates reported: "He taught that all systems of worlds were in revolution, the lesser around the greater." 60 Concerning stellar movements, John Taylor explained in 1852:
. . . while our planetary system rolls in perfect order round the sun, there are other systems which perform their revolutions round their suns; and the whole of these, our system with its centre, and other systems with their centres, roll round another grand centre: and the whole of those, and innumerable others, equally as great, stupendous, and magnificent, roll round another more great, glorious, and resplendent, till numbers, magnificence, and glory, drown the thought. . . 61
In 1854, Orson Pratt made a similar statement, referring to the gravitational pull existing between given objects in space and "the law of centrifugal force by which the bodies of a system, and the whole universe, have a tendency to revolve around their common centre of gravity." He concluded that thereby "suns revolve around suns, and systems around systems." 62
In the orderly cosmos, the several spheres are mutually dependent upon each other. A revelation states: "They give light to each other in their times and in their seasons, in their minutes, in their hours, in their months, [and] in their years." 63 Law and order prevail, yet variety exists. In writing of the sun, moon, and stars, Joseph Smith referred to "all the appointed days, months, and years, and all their glories, laws, and set times." 64 The latter-day seer gave an affirmative reply to the question: "Is not the reckoning of God's time, angel's time, prophet's time, and man's time, according to the planet on which they reside?" 65 To the Prophet, the cosmos was a living, moving system, with each sphere regulated by the law of God and given its computation of time according to the speed of its revolutions.
Kolob and its Stellar System
By means of the Urim and Thummim, Abraham was shown the great stellar system to which our earth belongs, and the Lord explained many important principles relating to the government and order of this system. Abraham was shown first the central governing sphere of this system; and of this part of his vision, he wrote:
. . . I, Abraham, had the Urim and Thummin, which the Lord my God had given unto me, in Ur of the Chaldees; and I saw the stars, that they were very great, and that one of them was nearest unto the throne of God; and there were many great ones which were near unto me. . . . 66
In revealing the fact that Kolob is the great governing sphere over the stellar system to which this earth belongs, the Lord said: "I have set this one to govern all those [spheres] which belong to the same order as that upon which thou standest." 67 Again God declared to Abraham: "Kolob is set. . . to govern all those planets [with their suns, etc.] which belong to the same order as that upon which thou standest." 68
The word "Kolob" signifies "the first creation, nearest to the celestial, or the residence of God." 69 As the governing sphere of our stellar system, it is "set nigh unto the throne of God." 70 Kolob is "the eldest of all the stars," or "the first beginning to the bodies of this creation [i.e., this stellar system]"—"the first creation nearer to the celestial, or the residence of God." As "the first great, grand governing fixed star," Kolob is "the farthest [star] that has ever been discovered by the fathers"—"the greatest body of the heavenly bodies that was ever discovered by man,"—"which was discovered by Methuselah [by means of the Urim and Thummim] and also by Abraham." 71
Having seen Kolob and the other great governing bodies which are near it, Abraham was shown the numerous spheres within this stellar system. Of this part of his vision, he wrote:
. . . I, Abraham, talked with the Lord, face to face, as one man talketh with another; and he told me of the works which his hands had made;
And he said unto me: My son, my son (and his hand was stretched out), behold I will show you all these. And he put his hand upon mine eyes, and I saw those things which his hands had made, which were many; and they multiplied before mine eyes, and I could not see the end thereof. . . .
And the Lord said unto me: . . . Kolob is the greatest of all the Kokaubeam [i.e., stars] that thou hast seen, because it is nearest unto me. 72
The fact that the Lord said that Kolob is the greatest of all the stars which Abraham saw indicates that he was shown the stellar system over which Kolob presides as the governing sphere.
As the central sphere of that "order" 73 of stars, planets, etc., to which the earth belongs, Kolob is "the highest degree of power in government, pertaining to the heavenly bodies." 74 Joseph Smith said that this great sphere is
. . . first in government, the last pertaining to the measurement of time, the measurement according to celestial time, which celestial time signifies one day to a cubit. One day in Kolob is equal to a thousand years according to the measurement of this earth. 75
Between the earth and Kolob there is a continual ascendency in the time schedule of the several spheres within our stellar system, until the gradation reaches the time of Kolob. God therefore explained to Abraham that where there is a sphere that has a slower revolution than another, "there shall be another planet whose reckoning of time shall be longer still; and thus there shall be the reckoning of the time of one planet above another, until thou come nigh unto Kolob, which Kolob is after the reckoning of the Lord's time." 76 Of the time schedule of Kolob, Abraham reported:
. . . the Lord said unto me, by the Urim and Thummim, that Kolob was after the manner of the Lord, according to its times and seasons in the revolutions thereof; that one revolution was a day unto the Lord, after his manner of reckoning, it being one thousand years according to the time appointed unto that [sphere] whereon thou standest. This is the reckoning of the Lord's time, according to the reckoning of Kolob. 77
The Purpose And Design Of The Cosmos
The Works of God
The creations of God are innumerable to man. To this fact the ancient patriarchs and prophets testified, whose words are restored to mankind through the instrumentality of Joseph Smith. Having been shown Kolob and other mighty spheres that are related to it, Abraham also reported of God's creations: "I saw those things which his hands had made, which were many; and they multiplied before mine eyes, and I could not see the end thereof." 78 The patriarch Enoch also had an appreciation of the vastness of God's creations. So numerous are they that he exclaimed to the Lord: "Were it possible that man could number the particles of the earth, yea, millions of earths like this, it would not be a beginning to the number of thy creations." "And," he continued, "thy curtains are stretched out still." 79 Finally, to Moses the Lord explained that He had created "worlds without number." 80 "The heavens, they are many, and they cannot be numbered unto man," he stated, "but they are numbered unto me, for they are mine." 81
The Purpose of God's Works
As there is a divine purpose for life, so is there an eternal design in the organization of the cosmos. Having pondered upon the creations of God, Moses called upon the Lord, saying: "Tell me, I pray thee, why these things are so, and by what thou madest them?" 82 God then explained to the ancient law-giver:
For mine own purpose have I made these things. Here is wisdom and it remaineth in me.
And by the word of my power, have I created them which is mine Only Begotten Son, who is full of grace and truth.
And worlds without number have I created; and I also created them for mine own purpose; and by the Son I created them, which is mine Only Begotten.
And the first man of all men have I called Adam, which is many.
But only an account of this earth, and the inhabitants thereof, give I unto you. For behold, there are many worlds that have passed away by the word of my power. And there are many that now stand, and innumerable are they unto man; but all things are numbered unto me, for they are mine and I know them. . . .
And as one earth shall pass away, and the heavens thereof even so shall another come, and there is no end to my works, neither to my words.
For behold, this is my work and my glory—to bring to pass the immortality and eternal life of man. 83
It is apparent from the above quotation that God did not explain all His reasons for creating the many spheres which He has organized. But in the Lord's statement, given to Moses many hundred years before Christ fulfilled His earthly mission, several significant ideas are found:
First, as indicated in the preceding section, God has created many worlds that are innumerable to man.
Second, God has created these many worlds as the abode of man. Having declared that "as one earth shall pass away, and the heavens thereof even so shall another come," the Lord explained: "For behold, this is my work and my glory—to bring to pass the immortality and eternal life of man." 84 God therefore is continually creating one earth after another as the abode of man, a being who occupies myriads of spheres in space, many of which were created and inhabited long before this earth was organized. Man is on this earth as a part of an eternal plan that has been applied to other spheres, each in its turn, to the end that the inhabitants thereof might be exalted to glory and power in eternity, and that God Himself might continually increase in glory and power.
Third, God has created innumerable worlds through the instrumentality of the Only Begotten Son of the Father, who is Jesus Christ. The Father declared: "By the word of my power have I created them, which is mine Only Begotten Son, who is full of grace and truth." 85 This testimony has been corroborated in modern times by a voice out of heaven that declared to Joseph Smith and Sidney Rigdon of the Only Begotten of the Father: "That by him, and through him, and of him, the worlds are and were created." 86
Fourth, in the creation of worlds without number, the Only Begotten Son has acted as "the word of the Father's power." For this reason, the word of God's power is made synonymous with the Only Begotten Son, as in the following statement: "By the word of my power have I created them [i.e., the creations of God] which is mine Only Begotten Son." 87 Since God's glory is His power, 88 it seems logical to conclude that "the word of His power" is the divine expression (or word) by which His glory (the Holy Spirit) is directed in the several actions by which innumerable worlds have been created. Since Jesus Christ is the Executive of the Father, the Father's word, along with the glory and power of God, is centered in Him. 89 Hence the Father made the word of His power synonymous with His Only Begotten Son. In the creation of this earth, God said to Moses:
. . . by mine Only Begotten I created these things; yea, in the beginning I created the heaven, and the earth upon which thou standest. . . . And my Spirit moved upon the face of the water; for I am God.
And I, God, said: Let there be light; and there was light. . . .This I did by the word of my power, and it was done as I spake. 90
The relationship that exists between the Father and the Son in administering the powers of creation apparently is continued in extending redemption to man, so that the word of the Father's power consists of the divine word by obedience to which man may obtain the mercy, power, and glory of God. That word, along with the glory and power that is associated with it, is centered in Christ, and for this reason He is called the Word. Joseph Smith's Inspired Revision of John's testimony states:
In the beginning was the gospel preached through the Son. And the gospel was the word, and the word was with the Son, and the Son was with God, and the Son was of God. . . .
In him was the gospel, and the gospel was the life [i.e., the divine word with its powers and attributes of life that lead ultimately to eternal life] and the life was the light of men. . . .
And the same word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the Only Begotten of the Father, full of grace and truth. 91
Thus the word of the Father's power in creating and redeeming life is centered in the Only Begotten Son, who is Jesus Christ. To Joseph Smith, Christ was not merely the Babe of Bethlehem and the master Teacher of men on this earth, but the great Executive of the Father, by whom worlds without number have been created and redeemed.
Fifth, God did not say to Moses that the earths which He had created by the Only Begotten Son, and which had passed away with their inhabitants, had at that time been redeemed to a resurrected state. Instead, He twice declared that they had only "passed away." 92 The Lord did not indicate what then happened to them or to their inhabitants. His statement to Moses was made several hundred years before Christ broke the bands of death and became the first fruits of the resurrection. If that divine being who created and redeemed this earth by the power of the Father was also the creator and redeemer of other spheres, 93 the questions may be asked, What was the fate of the inhabitants of the worlds Christ created which had passed away by the time God spoke to Moses? Were they redeemed in resurrection by some other Savior? Or did they wait until after Christ's resurrection for full redemption? According to the record, God did not give answers to these questions, but declared instead to Moses: "Only an account of this earth, and the inhabitants thereof, give I unto you." 94
Though man is left to speculate on such questions as those that are raised in the above paragraph, some partial answers may be suggested. It is known that certain benefits of Christ's atonement were given to man on this earth before He made His infinite atonement. 95 For instance, the divine penalty for sin was waived for repentant souls who expressed living faith in the future sacrifice of the Lord. Through Christ, the faithful who lived before He came to earth were also given the power of the Holy Spirit. Thereby Enoch and his people were sanctified from the effects of sin and entered into the presence of God, and they obtained spiritual power to be translated to a state of glory. If similar benefits were given to the inhabitants of the worlds that had been created by Christ and had passed away before God spoke to Moses, they could either have been translated to a state of glory 96 or returned, according to the degree of their righteousness, to the presence of God as disembodied spirits, 97 to await the fulfilment of Christ's mission on this earth when they could then be redeemed to a resurrected state.
The Place of the Earth in the Divine Plan
It is possible that this earth occupies a very singular and significant place among the several spheres which Christ has created. It was here that He came to receive a body of flesh and bones as a tabernacle for His glorious spirit. It was here where He, as a divine being and the God of this earth, experienced a mortal probation and was tested by the Father in a fallen spiritual state. 98 Finally, it was here that Christ made His infinite atonement that He might redeem all that the Father had put into His power and made by Him. 99
It is not known why Christ came to this earth to receive a physical tabernacle and offer Himself as an infinite sacrifice for sin. One reason, however, may be the degree of wickedness that has prevailed among men on this earth. Of the corrupt state of man on earth before the flood in comparison with the state of the inhabitants of other spheres, God said to Enoch: "Wherefore, I can stretch forth mine hands and hold all the creations which I have made; and mine eye can pierce them also, and among all the workmanship of mine hands there has not been so great wickedness as among thy brethren." 100 This being true, it may be that Christ came to this earth because His personal influence was more urgently needed here than on the other worlds He created. It may also be that only here would He have been crucified as a means of fulfilling the divine plan of redemption. There is no corruption so great in its darkening influence as spiritual corruption. When men are bound down by priestcraft and hypocritically claim to possess the oracles of God, they are of all people most corrupt. The Jews at Jerusalem were in such a state as this when Jesus came to earth. Knowing their spiritual darkness and their abominable state, Jacob wrote: "It must needs be expedient that Christ. . . should come among the Jews, among those who are the more wicked part of the world; and they shall crucify him—for thus it behooveth our God, and there is none other nation on earth that would crucify their God." 101
Even though the inhabitants of this earth have been more wicked than the inhabitants of other spheres which God has created, 102 the earth as a living entity abides the law which God has ordained to govern it. In a revelation to Joseph Smith, the Lord explained that "the earth abideth the law of a celestial kingdom, for it filleth the measure of its creation, and transgresseth not the law." For this reason, notwithstanding the earth shall die, "it shall be quickened again, and shall abide the power by which it is quickened, and the righteous shall inherit it." 103 In its redemption, the earth will be made a celestial sphere endowed with the glory and power of the Father. Brigham Young taught that in that future state, the earth will be exalted in proportion to the degree it has been abased. He said:
I suppose that God never organized an earth and peopled it that was ever reduced to a lower state of darkness, sin and ignorance than this. I suppose this is one of the lowest kingdoms that ever the Lord Almighty created, and on that account is capable of becoming exalted to be one of the highest kingdoms that has ever had an exaltation in all the eternities. In proportion as it has been reduced so it will be exalted, with that portion of its inhabitants who in their humiliation have cleaved to righteousness and acknowledged God in all things. In proportion to our fall through sin, so shall we be exalted in the presence of our Father and God, through Jesus Christ and by living the righteousness of his Gospel. 104
According to Joseph Smith, the destiny of the Saints in eternity is inseparably associated with the future celestialization of the earth. Eternal man, as does mortal man, dwells upon an earth that is adapted to his state of progression. To the question "What is the sea of glass spoken of by John, 4th chapter, and 6th verse of the Revelation?" he answered: "It is the earth, in its sanctified, immortal, and eternal state." 105 In eternity, the faithful redeemed "do not reside on a planet like this earth." Instead, "they reside in the presence of God, on a globe like a sea of glass and fire, where all things for their glory are manifest, past, present, and future, and are continually before the Lord." 106 This earth will become such a sphere in the resurrection; and only after Christ has redeemed, sanctified, and glorified the earth, with its righteous inhabitants, and presented them to the Father will the obedient receive a fulness of glory and power on the glorified sphere. 107 For this reason, Orson Pratt correlated the Latter-day Saint view of the destiny of the earth with the redemption of the righteous in eternity, stating:
Who, in looking upon the earth as it ascends in the scale of the universe, does not desire to keep pace with it, that when it shall be classed in its turn among the dazzling orbs of the blue vault of heaven, shining forth in all the splendours of celestial glory, he may find himself proportionably advanced in the scale of intellectual and moral excellence? Who, but the most abandoned, does not desire to be counted worthy to associate with those higher orders of beings who have been redeemed, exalted, and glorified, together with the worlds they inhabit, ages before the foundations of our earth were laid? O man, remember the future destiny and glory of the earth, and secure thine everlasting inheritance upon the same, that when it shall be glorious, thou shalt be glorious also. 108
Summary
Revelations to Joseph Smith indicate that there are innumerable worlds in space populated by organized beings in varying degrees of progressive attainment. The Prophet had no part in the prevailing misconception of his day that matter was created out of nothing. He proclaimed that the elements are eternal. He also taught that space is boundless and is filled with matter. Law governs all things throughout universal space. But matter may be divided into two categories: (1) spirit and (2) gross matter. Spirit is matter, but it is more pure or fine, and can only be discerned by purer eyes. The Prophet taught that light and life and spirit are one in that they are inseparably related to each other. There is also some form of life inherent within all matter. By organization, primal life can acquire more intelligence to add to that which it possesses inherently. This means that man is living in a living universe where some form and degree of life is associated with all things. To exist, all truth and intelligence must be independent in the spheres in which God has placed them. Under the law of God and by the influence of His Holy Spirit all systems move in space and are governed by the Lord. Kolob is the great governing sphere that directs the stellar system of which our earth is a part. It is God's purpose to organize the several spheres within His domain for His children to dwell upon, and to glorify that which He creates that all things might add to His glory and power and that of His children. Christ is the divine agent through which the Father has created worlds without number. It is also the mission of Christ to redeem both man and the earth to a state of glory and power.
Footnotes
1. D&C 76:24.
2. Moses 1:33.
3. Moses 1:38.
4. D&C 35:18.
5. For example, there are statements that are said to come from Abraham's record which are not found in the published translation. To illustrate, Joseph Smith said: "Everlasting covenant 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."—"Joseph Smith Papers, 1839-1841," found also in TPJS, p. 190. After the Prophet's death, William W. Phelps, who was associated with Joseph Smith during the translation of the Book of Abraham, referred to "the records found in the catacombs of Egypt" as his source for stating "that eternity . . . has been going on in this system, (not this world) almost two thousand five hundred and fifty five millions of years."—TS, V, (January 1, 1845), p. 758.
6. Abraham 1:31.
7. HC, II, p. 334.
8. Ibid., III, p. 27.
9. Ibid., VI, p. 269.
10. Ibid., IV, p. 182.
11. D&C 93:33.
12. HC, III, p. 387.
13. Johnson to Gibbs, op. cit., p. 8.
14. HC, VI, pp.308-309.
15. D&C 88:37.
16. JD, VI, pp. 2-3.
17. Key to Theology, p. 43.
18. JD, XXVI, p. 27.
19. D&C 88:37-38. See also verses 13, 21, and 36.
20. 2 Nephi 2:13.
21. D&C 131:7.
22. HC, IV, p. 575.
23. D&C 131:7.
24. D&C 84:45.
25. D&C 88:6-13.
26. Johnson to Gibbs, op. cit. See also Moses 3:5; D&C 77:2.
27. D&C 88:6-7.
28. This subject will be treated in the next chapter.
29. Pratt, op. cit.
30. JD, XV, p. 232.
31. Ibid., I, p. 8.
32. The Seer, I (July, 1853), pp. 102, 103. Justification for Elder Pratt's reasoning in this statement may be found by a thorough study of D&C 88:36-39; 93:29-30.
33. Johnson to Gibbs, p. 8.
34. D&C 88:6-7.
35. D&C 93:23, 29.
36. 2 Nephi 2:13.
37. JD, VII, pp. 2-3.
38. See D&C 130.
39. D&C 93:29.
40. D&C 93:36.
41. D&C 93:19-20, 28.
42. See chapter eight for a discussion on eternal life.
43. See D&C 88:36-39.
44. JD, III, p. 277.
45. Brigham Young, The Resurrection (Salt Lake City, 1884), p. 3. In discussing the Latter-day Saint view of a literal resurrection of the physical body, President Young implied that life or intelligence in some form and degree is associated with gross matter when he inquired: "Would not the particles that compose the body of our Savior, according to their intelligence, oppose the idea of becoming a part of any other body but His?"—Ibid., p. 4. Joseph Smith, Brigham Young, and others distinguished between fundamental and non-fundamental elements within the physical body. Though the non-fundamental elements may be changing continually during the life of man on earth, the fundamental elements never change. These elements will be raised in a literal resurrection of the body. See HC, V, p. 339, also Brigham Young's work above.
46. D&C 93:30.
47. D&C 88:36-38.
48. See 2 Nephi 2:11.
49. D&C 88:38-39.
50. D&C 93:37.
51. JD, I, p. 81.
52. D&C 93:31.
53. See chapter ten.
54. D&C 88:38-40.
55. D&C 88:25-26.
56. JD, XXI, pp. 233-234.
57. Moses 7:48-49. Enoch was enveloped in the glory of God and by this means had communicated to him the intelligent expressions of the earth. He did not hear an actual voice such as men hear naturally, but an expression of the earth's reaction to the wickedness of men communicated as a voice to him by the Holy Spirit.
58. HC, III, p. 296.
59. D&C 88:36-38, 42-43.
60. Johnson to Gibbs, op. cit.
61. John Taylor, The Government of God (London, 1852), p. 4.
62. The Seer, II (March, 1854), pp. 226-227.
63. D&C 88:44.
64. HC, III, p. 296.
65. D&C 130:4-5.
66. Abraham 3:1-3.
67. Abraham 3:3.
68. Abraham 3:9.
69. Abraham, Facsimile No. 2, Figure 1.
70. Abraham 3:3, 9.
71. Joseph Smith's "Egyptian Alphabet and Grammar" and related materials, under "Kolob." For a statement that Methuselah and the antediluvian patriarchs had the Urim and Thummim, see these materials under "Jah oh eh."
72. Abraham 3:11-12, 15, 16.
73. Abraham 3:3, 9.
74. Egyptian Alphabet, etc., under "Kolob."
75. Abraham, Facsimile No. 2, Figure 1.
76. Abraham 3:8-9. Of this graduated system of time as it is concerned with the earth, Abraham reported:
And the Lord said unto me: the planet which is the lesser light [i.e., the moon], lesser than that which is to rule the day, even the night, is above or greater than that upon which thou standest in point of reckoning, for it moveth in order more slow; this is in order because it standeth above the earth upon which thou standest, therefore the reckoning of its time is not so many as to its number of days, and of months, and of years.
And the Lord said unto me: Now, Abraham, these two facts exist, behold thine eyes see it; it is given unto thee to know the times or reckoning, and the set time, yea, the set time of the earth upon which thou standest, and the set time of the greater light which is set to rule the day, and the set time of the lesser light which is set to rule the night.
Now the set time of the lesser light is a longer time as to its reckoning than the reckoning of the time of the earth upon which thou standest. . . .
Now, if there be two things, one above the other, and the moon be above the earth, then it may be that a planet or a star may exist above it.—Abraham 3:5-7.
77. Abraham 3:4.
78. Abraham 3:11-12.
79. Moses 7:30.
80. Moses 1:33.
81. Moses 1:37.
82. Moses 1:30.
83. Moses 1:31-35, 38-39.
84. Moses 1:37-39.
85. Moses 1:32.
86. D&C 76:23-24.
87. Moses 1:32.
88. When Jesus was given "a fulness of the glory of the Father," He "received all power, both in heaven and on earth."—D&C 93:16-17. And a revelation that speaks of God's glory as it is manifest through Christ, in and through all the works of God, states that this divine substance, or light, is "the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things."—D&C 88:5-13.
89. See chapters eight, nine, and ten of this volume, where this relationship is treated.
90. Moses 2:1-3, 5.
91. I. V., John 1:1, 4, 14. For a revelation that equates the word of God with the Holy Spirit that quickens the life within man and leads man upward to God, see D&C 84:45ff. God's word is His Holy Spirit. See D&C 18:34-36; 88:66.
92. Moses 1:35, 38.
93. See the section in chapter fifteen entitled "The Infinite Scope of Christ's Atonement," for statements indicating that Christ's atonement covers other spheres.
94. Moses 1:35.
95. See the section in chapter sixteen entitled "Atonement's Power Manifested From the Beginning."
96. Enoch could have had this point in mind when he exclaimed to God: "Thou hast taken Zion to thine own bosom, from all thy creations, from all eternity to all eternity."—Moses 7:31.
97. In their disembodied state, righteous spirits "inherit the same glory" (though probably not the same fulness) as celestial beings who are resurrected. See D&C 129:1-3; HC, VI, pp. 51-52.
98. See chapter fifteen for an explanation of the divine and mortal nature of Christ.
99. D&C 76:43. See again the section in chapter fifteen entitled "The Infinite Scope of Christ's Atonement."
100. Moses 7:36.
101. 2 Nephi 10:3.
102. It is said that a like state of corruption will exist in the last days.
103. D&C 88:25-26.
104. JD, X, p. 175.
105. D&C 77:1.
106. D&C 130:6-7.
107. See HC, IV, p. 209; VI, p. 306.
108. JD, I, pp. 333-334.
