THE PROPHET'S DEFINITION OF TRUTH: Undoubtedly the quest of philosophy is Truth. And again, undoubtedly, Philosophy would be greatly helped in its search for Truth if it had but a clear conception of what it was trying to find; hence the importance of a clear and accurate definition of Truth. It is at this point, however, that the greatest difficulty arises for the human intellect. It is quite generally conceded that up to the early decades of the nineteenth century no satisfactory definition of Truth had been found. When Jesus stood bound before Pilate's judgment seat, and testified that He was born to bear witness of the Truth, Pilate—whether in mockery or in earnest curiosity we may not now know—asked the question:
A secular writer presents the same incident as follows: " 'What is truth?' was the passionate demand of a Roman procurator, on one of the most momentous occasions in history. And the Divine Person who stood before him, to whom the interrogation was addressed, made no reply—unless, indeed, silence contained the reply. Often and vainly had that demand been made before—often and vainly has it been made since. No one has yet given a satisfactory answer."
Then, by way of historical illustration of this assertion, our author remarks the fol-following:
"When, at the dawn of science in Greece, the ancient religion was disappearing like a mist at sunrise, the pious and thoughtful men of that country were thrown into a condition of intellectual despair. Anaxagoras plaintively exclaims, 'Nothing can be known, nothing can be learned, nothing can be certain, sense is limited, intellect is weak, life is short.' Xenophanes tells us that it is impossible for us to be certain even when we utter the Truth. Parmenides declares that the very constitution of man prevents him from ascertaining absolute Truth. Empedocles affirms that all philosophical and religious systems must be unreliable, because we have no criterion by which to test them. Democritus asserts that even things that are true cannot impart certainty to us; that the final result of human inquiry is the discovery that man is incapable of absolute knowledge; that, even if the truth be in his possession, he cannot be certain of it. Pyrrho bids us reflect on the necessity of suspending our judgment of things, since we have no criterion of truth; so deep a distrust did he impart to his followers that they were in the habit of saying, 'We assert nothing; not even that we assert nothing.' Epicurus taught his disciples that truth can never be determined by reason. Arcesilaus, denying both intellectual and sensuous knowledge, publicly avowed that he knew nothing, not even his own ignorance! The general conclusion to which Greek philosophy came was this: that, in view of the contradiction of the evidence of the senses, we cannot distinguish the true from the false; and such is the imperfection of reason, that we cannot affirm the correctness of any philosophical deduction."
I make these quotations to show that no satisfactory definition of Truth, either in ancient or modern times, either in religion or philosophy, has been given, and also to call attention to the fact that if Joseph Smith has given a definition of Truth that appeals with irresistible force to the understanding of men, it must be a strongly original utterance; a revelation of the utmost importance. Such a definition, I believe, he has given. In 1833 he said:
"Truth is knowledge of things as they are, and as they were, and as they are to come."
This I hold to be the completest definition of Truth found in human literature. It deals with relative truth, absolute truth, and truth unfolding or becoming.
It may be objected that this definition is defective in that it appears to make Truth depend upon knowledge. "Truth," says the definition, "is knowledge of things as they are," etc. This part of the definition deals with relative Truth merely. "Truth as it appears to us," says S. Baring-Gould, "can only be relative, because we are relative creatures, have only a relative perception and judgment. We appreciate that which is true to ourselves, not that which is universally true."
In other words, and using the language of Herbert Spencer at this point: "Debarred as we are from everything beyond the relative, Truth, raised to its highest form, can be for us nothing more than perfect agreement throughout the whole range of our experience, between those representations of things which we distinguish as ideal and those presentations of things which we distinguish as real." That is to say, to each individual, "knowledge of things as they are and as they were" will be to him the Truth, and the fullness thereof, though not necessarily all the Truth there is. There is Truth, however, which does not depend upon knowledge; existences beyond and independent of any human knowledge, at least.
To illustrate: America existed, though all Europe was without knowledge of it for ages; until, in fact, it was discovered by Columbus. The power of steam always existed, but men did not know it until modern times. So, also, with the mysterious force called electricity, it always existed, but not until recent years did man know it as a force that could be utilized; and so as to many other forces and truths in God's universe that are now existing, and have always existed, but man, as yet, has no knowledge of them. The storehouse of Truth is not yet exhausted by man's discoveries. There are more Truths in heaven and earth than are yet dreamed of in human philosophies.
And yet it may be that running parallel with those existences, substances and relations unknown to man, there exist intelligences that cognize such existences and relations. To recur to one item in the illustrations above: America existed though all Europe was without knowledge of it until discovered by Columbus; but America had inhabitants, intelligences of her own that knew of the existence of these Western continents. And so it may be if one could be transported to Mars; while there is much that we do not know about Mars—has it an atmosphere and oceans? Has it great continents and mountain ranges? Is it inhabited? If so, what is the status of its civilization? These all may be existences, realities on Mars, but we do not know of them, but there may be intelligent inhabitants on Mars who know all these things and a thousand more that are unknown to us, yet known to intelligences inhabiting Mars. And so as to the most distant planets and planet-systems conceivable. Everywhere that things exist, they may be paralleled by Intelligences that cognize them. Then, again, there are varying degrees of Intelligences. Where two Intelligences exist and one is more intelligent than another, it leads to the thought that there may be a third more intelligent than the first two; thence to a fourth or fifth more intelligent still; thence onward, rising one above another, in superiority of intelligence until you stand in the presence of an infinity of Intelligences, or reach One more intelligent than them all! One who, directly or indirectly, in all councils presides; who guides all movements; who directs all undertakings; who controls all worlds and world-systems; who loves all; who comprehends all things, even the sum of existences—the Truth! And so in the last analysis of the matter, wheresoever there are existences to be known, even though they stretch to infinity, there are also Intelligences that parallel such existences to cognize them, control them, dominate them, and through them work out Their will.
The phrase above—"the sum of existence:" we have more to do with that. The phrase is used by a most faithful and earnest Christian man, the late John Jacques. Instructed by the Prophet Joseph Smith, he sang in his hymn on Truth, the following:
Then say, what is Truth? 'Tis the last and the first,
For the limits of time it steps o'er;
Though the heavens depart and the earth's fountains burst,
Truth, the sum of existence, will weather the worst,
Eternal, unchanged, evermore.
Surely that which is, that which has been, and that which is to come, must be the sum of existence, or absolute Truth; and all that is, or has been, or shall be, has been, is and shall be known by the everywhere existing Intelligences, who, with the rest of their knowledge, know themselves; who possess self-consciousness, as well as other-consciousness, that is, consciousness of other things than themselves. Truth, indeed, from this view point, is knowledge of that which is, including self-knowledge of the knower. It may be said that the absolute Truth, even as here set forth, is beyond the grasp of the finite mind. I shall concede the claim; but because finite mind cannot comprehend the sum of existence, or absolute Truth, it does not follow that the definition we are discussing is at fault, or that it can be displaced by one meaning more or less. Reflection upon the definition here presented will develop the fact that it contains a self-evident proposition of the same nature as the statement, "duration is eternal"—without beginning, without end. Or, "space is limitless"—it has no point beyond which it may not be conceived to extend, and beyond which it does not extend. It is vain to say that the finite mind cannot comprehend the realities presented by these statements. The thing is greater than any symbol we can fashion of it by word or otherwise; but we cannot conceive the opposite of these statements, i. e., that space has boundaries; that duration has limits; that absolute Truth is less than the sum of existence. In the definition herein set forth you have all that is; and if in any definition of Truth there is failure to include the sum of existences by so much would the definition be defective and fail of its aim to define Truth. As to relative Truth—every individual man's Truth—that is each individual man's knowledge of so much of the sum of existences as he can make his own, as already pointed out.
One other reflection on this definition. Note the words in it: "Knowledge of things * * * as they are to come." This presents a view of Truth seldom if ever met with. It gives the idea of movement. Truth is not a stagnant pool, but a living fountain; not a Dead Sea without tides or currents; on the contrary it is an ocean, immeasurably great, vast, co-extensive with the Universe—it is the Universe—bright-heaving, boundless, endless and sublime! Moving in majestic currents, uplifted by tides in ceaseless ebb and flow; variant but orderly; taking on new forms from ever-changing combinations; new adjustments; new relations—multiplying itself in ten thousand times ten thousand ways; ever reflecting the intelligence of the Infinite; and declaring alike in its whispers and in its thunders, the hived wisdom of the ages—of God!
AS TO THINGS—EXISTENCES: We are next to consider the universe in which men, angels, archangels and Gods—Intelligences all—live.
"There are many kingdoms * * * and there is no space in the which there is no kingdom; and there is no kingdom in the which there is no space."
This was said by Joseph Smith in 1832. The context of the passage makes it clear that "kingdoms" here are not groups of men or nations over which a monarch reigns; but substance, matter, worlds and systems of worlds, under the dominion of law, and Intelligences. It is the doctrine of the eternal and everywhere existence of matter and space. It is a description of the universe as far as it is describable. But let us think of the passage a moment; for it requires thought to rightly apprehend it.
This "space"—what is meant by it? I ask you what is between the two walls of this hall, and you would rightly answer space, extension. But what is on the outside of each wall—space; neither wall is the end of space, then. Let us look higher. What is between us and the sun? Space—extension. How much of it? Our astronomers say 92,000,000 miles. What is on the other side of the sun in a direct line from us? Space. How much, 92,000,000 miles? Yes, and if 92,000,000 miles were multiplied by 92,000,000 the product would not indicate all the space in a direct line from us on the opposite side of the sun. Beyond the point so obtained space would still extend. But one wearies of these units of measure; take a ray of light. In the single batting of a bird's wing light will pass eight times round the earth, that is it will pass over a distance of 198,000 miles! There are fixed stars—suns—so distant from us, the astronomers say, that it requires hundreds of thousands and even millions of years for a ray of light to reach us from those distant suns! Take one of those distant suns and think upon it in respect of space, just as we did a moment ago in regard to what is between our earth and the sun and beyond the sun, in a direct line from us, and you get the same results. There is no means by which the limitless may be measured. Whatever the length of your measuring wand it is still inadequate. By no measurement, by no conception, may one reach the "outside curtains" beyond which space does not extend. And so as to time, duration. What was before today? Yesterday. And what will be after today? Tomorrow. Take a century, or, better yet, a millennium, a period of 1,000 years—why not take 1,000,000 years as a period with which to measure duration? It will answer just as well as our "day" of a moment ago. What preceded our present period of 1,000,000
years? A previous 1,000,000 of such years. And what will follow the present period of 1,000,000 years? Another such period. So you may continue, make your period of measurement what length of years or centuries or millenniums you please, the result will always be the same. It is again the attempt to measure the limitless, to encompass that which is infinite. The sum of all our thought on this head is well stated by Ernest Haeckel in one of his latest works, the very last but one, I believe, the publication of which falls within the present decade:
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 is equally infinite and unbounded; it has no beginning and no end; it is eternity."
Such may be said to be the settled and universal conviction of science now; but it was far from such conviction in 1832 when Joseph Smith said the same in the passage—"There are many kingdoms; * * * and there is no space in the which there is no kingdom; and there is no kingdom in the which there is no space."
THE REIGN OF LAW: "There are many kingdoms * * * * and to every kingdom is given a law; and to every law there are certain bounds also, and conditions. All beings who abide not in those conditions (i. e., abide within the law) are not justified."
This was said in 1832. The passage proclaims the reign of law throughout this infinite universe—through all space, through all time; in all kingdoms; but implies the possibility of departure from law. But "to every law there are certain bounds also and conditions!" A bold conception this; especially three-quarters of a century ago; yet it is approved by man's experience. The power of ocean currents and the winds to carry with them objects in the direction of their movement is overcome by another force or law—the power of steam; the force of gravitation, by the levitating power of gas; the natural tendency of water to seek its level, by the levitating power of heat and the absorbing power of the atmosphere, are hurriedly chosen examples. But this same idea of law itself being subject to law," Henry Drummond, one of the recognized great thinkers of the nineteenth century, more than half a century after our Prophet, declared to be "One of the most striking generalizations of recent science." And John Fiske said, "In order to be always sure that we are generalizing correctly, we must make the generalizing process itself a subject of generalization." Which is but a recognition of Drummond's idea that "laws have their law;" and Joseph Smith's "To every law there are certain bounds also and conditions." Already I have noted in the passage the implied possibility of the infraction of law; and the idea of law itself implies the possibility of disorder, which must result from an infraction, that is, a departure from, or violation of, law. But our Prophet said: "That which is governed by law is also preserved by law, and perfected and sanctified by the same. That which breaketh a law, and abideth not by law, but seeketh to become a law unto itself, and willeth to abide in sin, and altogether abideth in sin, cannot be sanctified by law, neither by mercy, justice, nor judgment." From all which one is to conclude that evil is subject to law as well as good, that is, it cannot remain evil and yet produce the effects of good. Our Prophet teaches, then, that through all eternity the infinite universe has been, and is, and will be, subject to law; but that "to every law there are certain bounds also and conditions."
CHANGE AND ITS TENDENCY: As to movement and change in this infinite universe, our Prophet represents God as saying:
"Worlds without number have I created. * * * * 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 to man. * * * * The heavens, they are many, and they cannot be numbered unto man; * * * * 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."
This passage implies constant movement in this infinite universe. The statement, "As one earth shall pass away and the heavens thereof, even so shall another come," corresponds somewhat to the modern scientist's notion of "evolution and devolution." Also with his statement that "Substance is everywhere and always in uninterrupted movement and transformation; nowhere is there perfect repose and rigidity; yet the infinite quantity of matter and of eternally changing force remains constant." And now I must ask you to accept a somewhat hurriedly stated conclusion as to the effect of these changes going on in the universe, gathered, indeed, from the teaching of our Prophet, but without specific quotation, namely, that the tendency of this movement in the universe, the organization and then the disintegration of worlds and worldsystems is in the direction of the development of, and for the increase of the power and glory of truly immortal Intelligences. This conclusion is required by the philosophy of Joseph Smith.
THE EXISTENCE OF GOOD AND EVIL: Respecting Good and Evil, our Prophet taught: "There must needs be an opposition in all things. If it were not so, righteousness could not be brought to pass; nor wickedness, nor holiness, nor misery; neither good nor bad, therefore, all things must needs be [in the absence of these opposite existences] a compound in one."
It will require but little reflection to establish the truth of this doctrine. Good implies its opposite, evil. Law, which carries with it the idea of order, implies disorder, and takes measures against it. We become conscious of the truth of the doctrine here announced at every turn. In the astronomic order it is seen in the centripetal and centrifugal forces—the holding together and the flying apart forces. In chemistry it is manifest in the composing and decomposing forces; in positive and negative electricity. It is seen in light and darkness; heat, cold; movement, repose; joy, sorrow; pleasure, pain; and so following. Our Prophet's teaching on this line runs to the extent that existence itself is made to depend upon it, this antinomy of things. Listen:
"And if ye shall say there is no law, ye shall also say there is no sin. If ye shall say there is no sin, ye shall also say there is no righteousness. And if there is no righteousness there is no happiness. And if there is no righteousness nor happiness, there is 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."
Have you ever thought what a dreadful world this would be without this duality—the opposite existences here contended for? Imagine all things in the world to be white! No contrasts in coloring! Universal insanity must result. The "dread of sinking into naught" is matched by the dread of having things resolved into a "compound of one." The absence of this necessary "opposition in all things" is well put, by a very recent philosophical writer, in these terms:
"Evil exists in the balance of natural forces. * * * * It is also the background of good, the incentive to good, and the trial of good, without which good could not be. As the virtue of courage could not exist without the evil of danger, and as the virtue of sympathy could not exist without the evil of suffering, so no other virtue could exist without its corresponding evil. In a world without evil—if such a world be really conceivable, all men would have perfect health, perfect intelligence, and perfect morals. No one could gain or impart information, each one's cup of knowledge being full. The temperature would stand forever at 70 degrees, both heat and cold [in excess] being evil. There could be no progress, since progress is the overcoming of evil. A world without evil would be as toil without exertion, as light without darkness, as a battle with no antagonist. It would be a world without meaning."
The German philosopher Kant put the same thought in beautiful form when he said, in substance: The dove, as she speeds her way through the air, may marvel at the resistance to her flight by the atmosphere, but we know that but for that resistance she could not fly at all. So far Kant. Applied, the conclusion would be: As the resistance of the air to the flight of the dove, so is evil to the progress of Intelligences.
[In the December number, 1908, of the "Cosmopolitan Magazine," I find the following reflections, by Mr. Ambrose Bierce,
on the point here discussed; and while not accepting, without modification, every thought expressed, I consider the passage too pertinent, and too rich to be denied admittance into these pages:
"Let us for a moment suppose this country's reformers to have achieved their amiable purpose—their purposes, rather, for these are as the leaves of the forest, and no two alike. We have, then, a country in which are no poverty, no contention, no tyranny nor oppression, no peril to life or limb, no disease—and so forth. How delightful! What a good and happy people! Alas, no! With poverty have vanished benevolence, providence, and the foresight which, born of the fear of individual want, stands guard at a thousand gates to defend the general good. The charitable impulse is dead in every breast, and gratitude, atrophied by disuse, has no longer a place among human sentiments and emotions. With no more fighting among ourselves we have lost the power of resentment and resistance: a car-load of Mexicans or a shipful of Japanese can invade our fool's paradise and enslave us, as the Spaniards overran Peru and the British subdued India. (Hailers of "the dawn of the new era" will, I trust, provide that it dawns everywhere at once or here last of all.) Having no oppression to resist and no perils to apprehend, we no longer need the courage to defy, nor the fortitude to endure. Heroism is a failing memory and magnanimity a dream of the past; for not only are the virtues known by contrast with the vices, they spring from the same seed, grow in the same soil, ripen in the same sunshine, and perish in the same frost. A fine race of mollycoddles we should be without our sins and sufferings! In a world without evils there would be one supreme evil—existence. We need not fear any such condition. Progress is infected with the germs of reversion; on the grave of the civilization of today will squat the barbarian of tomorrow, "with a glory in his bosom" that will transfigure him the day after. The alternation is one that we can neither hasten nor retard, for our success baffles us. If, for example, we could abolish war, disease, and famine, the race would multiply to the point of "standing room only"—a condition prophesying war, disease, and famine. Wherefore the wisest prayer is this, "O Lord, make thy servant strong to fight and impotent to prevail."]
"Moral evil," then, is not a created thing. It is one of the eternal existences, just as duration is and space. It is as old as law—old as Truth, old as this eternal universe. Intelligences must adjust themselves to these eternal existences; this, the measure of their duty.
It is this difference in Intelligences that leads to order in this universe of ours. The more advanced Intelligences governing, controlling, devising, organizing, forming societies, making governments—all which shall tend to increase the glory and power and joy of Intelligences; to this end bringing into existence what we call worlds, world-systems, guiding them through immense cycles of time, and through processes that lead from chaos to cosmos, from telestial to celestial, and when attaining a point beyond which they may not be exalted in their present forms, breaking those forms, disintegrating them, throwing them back—these baser material things, not Intelligences—back to chaos, to be brought forth again to reach a grander cosmos—worlds without number have thus passed away, by the word of God's power, and many now stand, innumerable unto man; and as one earth and its heavens shall pass away, so shall another come, and there is no end to these works, this evolution and this devolution. And so the eternal drama proceeds. Intelligences meanwhile standing unhurt amidst this organization and disorganization of worlds; these integrating and disintegrating elements, this movement from lower to higher forms, from little to greater excellences; yet this without attaining to "highest" or "perfect," because advancing in the infinite,
Man, then, in the Prophet's philosophy, is not a created, but a self-existent entity, one of the eternal things; not created, really uncreatable, as also indestructible. Not of earth origin, but existing in heavens without number, brother to all Intelligences—brother to the Christ with the rest. "I was in the beginning with the Father," our Prophet represents the Christ as saying—"I was in the beginning with the Father. * * * * Ye [the brethren present when the revelation was given] were also in the beginning with the Father, that which is spirit. * * * * Man [the race] was also in the beginning with God. Intelligence was not created or made, neither indeed can be."
But while these spirits or intelligent entities may be equal as to their eternity, they differ in the degree of intelligence—so our Prophet teaches: Where two things exist, one higher than another, there may be another thing higher yet. Where two things exist, one superior to another, there may be another still superior, and so on. So where two spirits exist, one being more intelligent than the other, there may be another more intelligent than the first. Yet, notwithstanding this difference in degree of intelligence, they are equal as to their eternity. "They existed before," said our Prophet, "they shall have no end; they shall exist after, for they are gnolaum, or eternal."
It is this difference in Intelligences that leads to order in this universe of ours. The more advanced Intelligences governing, controlling, devising, organizing, forming societies, making governments—all which shall tend to increase the glory and power and joy of Intelligences; to this end bringing into existence what we call worlds, world-systems, guiding them through immense cycles of time, and through processes that lead from chaos to cosmos, from telestial to celestial, and when attaining a point beyond which they may not be exalted in their present forms, breaking those forms, disintegrating them, throwing them back—these baser material things, not Intelligences—back to chaos, to be brought forth again to reach a grander cosmos—worlds without number have thus passed away, by the word of God's power, and many now stand, innumerable unto man; and as one earth and its heavens shall pass away, so shall another come, and there is no end to these works, this evolution and this devolution. And so the eternal drama proceeds. Intelligences meanwhile standing unhurt amidst this organization and disorganization of worlds; these integrating and disintegrating elements, this movement from lower to higher forms, from little to greater excellences; yet this without attaining to "highest" or "perfect," because advancing in the infinite,
which knows no ultimates. Meanwhile Intelligences, amid these changes, under the law of eternal progress, are ever-increasing in power, glory, might, dominion, love, benevolence, charity, justice, and all else that can make for the increase of their power and glory. In which strivings and achievements eternal evil is present; makes necessary and possible, in fact, the very strivings and achievements; and is the "foil on which good produces itself, and becomes known."
THE RELATIONSHIP OF INTELLIGENCES: It is seen that our Prophet taught the eternity of Intelligences; and that they are not only not created, but uncreatable; that though they differ in degree of intelligence, of knowledge, of love, hence differ also in power, in influence, in glory—in all that comes from soul power. The presiding Intelligence to that order of things and beings to which we belong, is represented as standing among the Intelligences destined to our earth, "and among these there were many of the noble and great ones." And the Presiding Intelligence said: "These I will make my Rulers; for He stood among those that were spirits, and He saw that they were good." "The noble and great ones" are made Rulers; and doubtless the principle here operating in respect of those Intelligences destined to our earth, operates in all worlds and world systems. Some of the "Noble and Great Ones" stand at the head of worlds and groups of worlds, forming Grand Presidencies, in order and gradation based upon their power and appointment. All which is dependent upon their intelligence, their character, their nobility and greatness—measured by their capacity to serve. Each one of such "Rulers"—and each Intelligence, in fact—independent in the sphere in which he is appointed to act, yet acting in harmony, through attainment of the knowledge of Truth, with all other exalted and sanctified souls—these are Gods, or the Rulers in this Universe. These make up David's "congregation of the Mighty," in which God, "More intelligent than them all," standeth and judgeth "among the Gods." (Psalms 82:1.) And to these, in their several stations, other Intelligences owe loyalty, submission—call it worship if you like; at any rate it must be unshaken loyalty, in order to attain the ends proposed in all "plans of salvation," "gospels," "societies," "kingdoms of God," and the like, in which "plans," "gospels" and the rest, each spirit agreed and covenanted to accept, as also to obey and honor those appointed to direct and bring to pass that which was ordained in the councils of Divine Intelligences. "At the first organization in heaven," said the Prophet, speaking with reference to matters pertaining to our earth, and the probation of spirits upon it in earth-life—"at the first organization in heaven we were all present, and saw the Savior chosen and appointed, and the plan of salvation made, and we sanctioned it.". This the meaning of "man [the race] was also in the beginning with God." And as to the "Rulers," "Presidencies"—they are not 'Rulers" in the worldly sense of those words. "Government" here, "office" in the "kingdom of God," means opportunity for service, not of mastery. "Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you. But whosoever would be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant; even as the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many." So Joseph Smith: "The powers of heaven can only be controlled upon the principles of righteousness. When men undertake to cover their sins or to gratify their pride or vain ambition or exercise control or dominion or compulsion upon the souls of the children of men in any degree of unrighteousness, the heavens withdraw themselves, the spirit of the Lord is grieved, and when it is withdrawn, amen to the authority of that man. No power or influence can or ought to be maintained by virtue of the Priesthood, only by persuasion, by long suffering, by gentleness, and meekness, and by love unfeigned; by kindness, and pure knowledge, which shall greatly enlarge the soul, without hypocrisy, and without guile."
This, the principle of heavenly rule.
MAN'S FREEDOM: Through all that is here set forth as Joseph Smith's doctrines, it will be seen that the free moral agency of man is regarded as a reality. First, the recognition of man, as a spirit, being a self-existent entity—not a created thing; "man [i. e, all men, the race] was in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be." Then second, "All truth is independent in that sphere in which God has placed it, to act for itself, as all Intelligence also, otherwise there is no existence. Behold, here is the agency of man, and here is the condemnation of man, because that which was from the beginning is plainly manifest unto them, and they receive not the light. And every man, whose spirit receiveth not the light, is under condemnation, for man is spirit."
The fact of free moral agency runs through all the Prophet's revelations in similar spirit. Indeed, in one scripture he represents the chief sin of Lucifer as being an attempt to "destroy the agency of man;" and for which he was driven forth from heaven. The effect of these two doctrines, the recognition of the spirit of man as an eternal being, and his being a free moral agent, is tremendous in accounting for things. Elsewhere, contrasting this view of things with some modern Christian views, I have said: As matters now stand, the usually accepted Christian doctrine on the matter of man's origin is that God of His free-will created men. That they are as He would have them, since in His act of creation He could have had them different if He had so minded. Then why should He—being infinitely wise and infinitely powerful, and infinitely good—for so the creeds represent Him—why should He create by mere act of volition, beings such as men are, not only capable of, but prone to, moral Evil? Which, in the last analysis of things; in spite of all special pleadings to the contrary, leaves responsibility for moral Evil with God? God's creative acts culminating thus, the next pertinent questions are: Then what of the decreed purpose of God to punish moral Evil? And what of the much-vaunted justice of God in that punishment? Wherein lies the just responsibility of man if he was so created as to love Evil and to follow it?" It is revolting to reason, as it is shocking to piety, to think that God, of His own free will, created some men, not only inclined to wickedness, but desperately so inclined; while others He, of His own volition, created with dispositions naturally inclined toward goodness. In like manner stands it with man in relation to his inclination to faith, and to unbelief; and yet, under the orthodox belief all are included under one law for judgment!
On the other hand, under the conception of the existence of independent, uncreated, self-existent Intelligences, who by the inherent nature of them are of various degrees of intelligence, doubtless differing from each other in many ways, yet alike in their eternity and their freedom; with God standing in the midst of them, "more intelligent than them all," and proposing the betterment of their condition—progress to higher levels of being, and power through change—under this conception of things, how stand matters? Why, ever present through all changes, through all the processes of betterment, is the self-existent entity of the "Intelligence" with the tremendous fact of his consciousness and his moral freedom, and his indestructibility—he has his choice of moving upward or downward in every estate he occupies; often defeating, for a time, at least, even the benevolent purposes of God respecting him, through his own perverseness; he passes through dire experiences, suffers terribly, yet learns by what he suffers, so that his very suffering becomes a means to his improvement; he learns swiftly or slowly, according to the inherent nature of him, obedience to law; he learns that "that which is governed by law is also preserved by law, and perfected and sanctified by the same; and that which breaketh the law and abideth not by law, but seeketh to become a law unto itself, and willeth to abide in sin, cannot be sanctified by law, neither by mercy, justice nor judgment. Therefore they must remain filthy still." This conception of things relieves God of the responsibility for the nature and status of intelligences in all stages of their development; their inherent nature and their volition makes them primarily what they are, and this nature they may change, slowly, perhaps, yet change it they may. God has put them in the way of changing it, by enlarging their intelligence through change of environment, through experiences; the only way God effects these self-existent beings is favorably; He creates not their inherent nature; He is not responsible for the use they make of their freedom; nor is He the author of their sufferings when they fall into sin: that arises out of the violations of law, to which the "Intelligence" subscribed, and must be endured until the lessons of obedience to law are learned.
This conception of the order of things, as to the existence of "Intelligences" and in the moral government of the world, discovers a harmony in that government which at once challenges our admiration, and bears evidence of its truth.
ETERNITY OF RELATIONSHIPS: Matching these eternal things, an eternal universe, eternal spirit entities, eternal good, with its background of eternal evil,—eternal law, agency and the like, is the Prophet's doctrine of eternal relations. Intelligences are begotten spirits; spirits are begotten men and women; these become resurrected and exalted personages, spirit and element in them being eternally united, whence proceeds the fulness of joy, and glory, and power. The Prophet taught that these relations, under which such begettings proceed in celestial worlds, are themselves eternal. The marriage covenant which united immortal beings is eternal, hence the eternity of the marriage covenant which Joseph Smith introduced in our dispensation, called the "New and Everlasting Covenant of Marriage," by which marriages, under the law of God, are made in our sacred places for time and eternity. Thus the relationships of exalted Intelligences is also a thing regulated and sanctified by law; and from these relations come the family, a permanent, eternal institution; whence spring, also, all other relationships existing among the exalted Intelligences of all worlds and world-systems; until, indeed, all are bound and united together in bonds of relationships founded on mutual covenants and agreements, and sanctified by love and sympathy.
We may not persue this division of our subject further now. I merely call your attention to these doctrines of the Prophet, without making any attempt to weave them into a system of philosophy of things, or of sentient existences; but I am persuaded that these doctrines set forth by the Prophet-Teacher of our dispensation, not indeed as the result of his own, human meditation, but based upon knowledge which God revealed to him—therefore, coming with divine sanction—I am persuaded, I say, that these doctrines contain the elements of a physical, moral and spiritual philosophy that will be the accepted philosophy of the New Age now dawning upon our world; a philosophy that will supersede all other philosophies and remain steadfast in both the beliefs and affections of mankind. The elements, I say, are here in these doctrines; they await only some future Spencer to weave them into synthetic completeness, that shall be as beautiful as it will be true, to make that philosophy acceptable to the higher intellects of our age.
