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Title: The Seventy's Course in Theology, Fourth Year

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*** START OF THE PROJECT GUTENBERG EBOOK THE SEVENTY'S

COURSE IN THEOLOGY, FOURTH YEAR ***
 The Seventy's Course in Theology
Fourth Year

The Atonement

BY B. H. ROBERTS

Of the First Council of the Seventy

"And as Moses lifted up the serpent in the wilderness, even so must the Son
of man be lifted up: that whosoever believeth in him should not perish, but
have eternal life."—Jesus.

Salt Lake City

1911
 Introduction
POINTS OF DIFFERENCE.

The Seventy's Year Book No. IV, differs from the other numbers in two
particulars:

First, in that there are no special lessons suggested as in the three previous
numbers; nor are there any suggestions as to the manner of treating a
subject. In the three preceding numbers of the Year Book suggestions on
"discourse building" were made; for gathering the materials, arranging a
plan, beginning the discourse, conducting it, and completing it, (see Year
Book No. III Lesson XXXI), together with such side suggestions on
"clearness" and "strength"—the two great essentials in the expression of
thought—as were considered necessary. It is now concluded that the
manner of thought expression, so far as our Year Books for the present are
concerned, might be allowed to rest there; leaving it to the student to refer
to those suggestions—to which the class teachers at need should direct his
attention—and to the consultation of such special works as treat exclusively
upon the manner of expression to be found in the current text books on
composition and rhetoric, used in our high schools, and academies. I would
also suggest in this line Pittenger's little work on "Extempore Speech, How
to acquire and practice it;" and also the admirable work of Professor Nelson
of the Brigham Young University, Provo, on "Preaching and Public
Speaking," a new and revised edition of which has been recently issued by
the Deseret News Publishing Company.

Second. Instead of giving an Analysis of each lesson followed by

unconnected Notes bearing upon the subjects compiled from a wide range
of authorities—a method largely followed in the Year Book No. III—the
author has written a connected treatise upon the Atonement, and for that
reason has substituted the word "Discussion" for the word "Notes" as
being more appropriate to the method of treatment. Other than this the
general plan of the work is the same as that followed in the previous Year
Books.

A PRELIMINARY READING SUGGESTED.

It is suggested to all the classes that the first step in dealing with the present
Year Book, should be to require every member to read the entire treatise
through. This should be done rapidly, not with the thought that such reading
will yield a complete and thorough understanding of, or mastery of the
subject, but just to get acquainted somewhat with the spirit of the treatise,
the scope of the inquiry, the largeness of it, the majesty and glory of the
subject. All which will enable the student to be somewhat conscious, as he
seeks to master the separate lessons, of the conclusions to which he is being
led. Without such preliminary reading, except where students already have
clear views of the Atonement, each lesson will be something of a groping
forward without always appreciating to what culmination the movement of
the respective lessons is tending.

The preliminary reading need not occupy more than one week. No more
time than that should be allowed for it. It is supposed that this Year Book
will be completed by the first of January, 1912.

THE THEME OF YEAR BOOK IV.

The doctrine of the Atonement through the expiatory suffering and death of
Christ, can only be rightly understood when considered in its relationship to
the Intelligences—i. e., men—that are affected by it. Hence this treatise
opens with a consideration of Intelligences as related to the Atonement.
Necessarily this will involve the restatement of some of the matter of the
Seventy's Year Book No. II, dealing with the "Outline History of the
Dispensations of the Gospel, Part I—, "Prelude to the Dispensations" where
such subjects as "Intelligences and Spirits," "The Relationship of the
Intelligences;" "The Purposes of God in Relation to Man;" "The Free
Agency of Intelligences," and the like are discussed. But as the present use
of the principles there set forth will be different from the former use of
them, the repetition necessary to a clear understanding of the great theme to
be developed may not be amiss, but, on the contrary, positively helpful to a
fuller appreciation of the principles them selves, as well as a right
appreciation of the bearing they have upon the subject of the Atonement.

The writer has approached his theme from a new standpoint. Instead of
beginning with the work of the Christ when he appeared on earth as the son
of Mary, he has begun with those eternal Intelligences that were to be
affected by this earth-life, by the "fall" and the "Atonement," and by "Hope
of eternal life which God that cannot lie promised before the world began."
(Paul to Titus.) This is followed by consideration of the council in heaven,
wherein the order of earth-life for the spirits of men is considered, what
shall accrue to them from it; necessarily the fall and plan of man's
redemption; the war in heaven, the advent of man on earth; the fall;
revelation of the plan for man's salvation; the Atonement in ancient times,
through all the ages in fact, and so finally to the consideration of the various
elements that enter into the great theme, making up the philosophy of the
Atonement.

As to the importance of the subject, need anything be said? It is the very

heart of the Gospel from whose pulsations the streams of both spiritual and
eternal physical life proceed. It is the fact which gives vitality to all things
else in the Gospel. If the Atonement be not a reality then our preaching is
vain; our baptisms and confirmations meaningless; the eucharist a mere
mummery of words; our hope of eternal life without foundation; we are still
in our sins, and we Christian men, of all men, are the most miserable. A
theme that affects all this cannot fail of being important. And yet, how our
writers upon theology have neglected this subject! Save for the treatise of
the late President John Taylor on the "Mediation and Atonement of Our
Lord and Savior Jesus Christ," we have no work devoted wholly to the
subject. President Taylor's treatise was published twenty-nine years ago
(1882); there was but a very limited edition published at the time, and that
is not yet sold out! Aside from this treatise—and even that is quite limited
in its scope, chiefly a compilation of scripture texts upon the fact of the
Atonement—our speakers and writers have treated the theme merely
incidentally. It is time, then, that our Seventies—the special witnesses for
the Lord Jesus Christ, including as a central fact of their testimony the
Atonement, should give special and extended study to this theme of themes.

DIFFICULTY OF THE SUBJECT.

Is the subject difficult? Certainly. But "To Become a Seventy, Means

Mental Activity, Intellectual Development, and the Attainment of Spiritual
Power." Such men will not be daunted because the subject is difficult, but
rather will rejoice at it, even as a strong man rejoices to run a race, or fight a
battle, or undertake hard tasks wherein lies adventure and danger and great
glory. Such men will remember that as all great things are attended with
risk, so the hard is the good; and "truth's a gem that loves the deep." Go and
search for it.

THE APPENDIX.

In an appendix there will be found a statement of "Other Views of the

Atonement" than those set forth in the body of the treatise. These are the
views of the Roman Catholic church, the great Protestant divisions of
modern Christendom, and of so-called liberal Christendom, the latter
comprised of those who accept—speaking broadly—the theory of evolution
and higher criticism.

No lessons have been formulated in this division of the work, but the class
teachers can readily make lesson formula from the divisions and
subdivisions of the matter there presented if they so elect; if not then it may
be left for the student's private perusal; or out of the matter may be
formulated special lectures, and much advantage gained by putting the
views there expounded in comparison and contrast with the doctrines of the
regular text of the Year Book.

BOOKS OF REFERENCE.
It is difficult to name books of reference for this subject; such as are
available are named repeatedly in the table references given with each
lesson, and in the body of the work. Attention should be called to the
necessity of each Seventy possessing what in previous Year Books has been
called the "Seventy's Indispensable Library." This library is made up of the
standard books of the Church on Doctrine, viz.:

The Bible,

The Book of Mormon,

The Doctrine and Covenants,

The Pearl of Great Price, containing the Book of Moses, the Book of
Abraham, and some of the Writings of Joseph Smith.

The above books are certainly indispensable to every Seventy, and should
be owned by every member of our quorums. The First Council, in their
recommendations, added to the above list, "Richards and Little's
Compendium of the Doctrines of the Gospel," and called the set the
"Seventy's Indispensable Library." Arrangements were made by the First
Council to hav these books in suitable sizes and uniform bindings, and
obtainable in sets at special prices, and they are still to be had in this form.
It is also suggested that to these books be added a good standard dictionary,
say either the Students' Standard Dictionary, Funk and Wagnall's; price,
$2.50, cloth; or Webster's College Dictionary; price, $3.00. These books
are recommended in cases where the unabridged dictionaries of these
publishers are considered too expensive; when the unabridged editions can
be afforded, they are all the more desirable.

The four books of Scripture referred to above are very frequently quoted in
the text of this treatise, and are the main authorities used. Besides these it is
recommended that the student obtains

"Mediation and Atonement of Our Lord Jesus Christ," by John Taylor;

"The Articles of Faith," Talmage.

Orson Pratt's Works, Remarkable Visions and the Kingdom of God.
(These works are cited for the benefit of those who have them. We regret to
say that the Works of this great apostle have been allowed to go out of
print.)

"The Gospel," Roberts.

The Improvement Era of January, 1909, Vol. XII, containing the "King
Follett Sermon," with explanatory notes by this writer; also the
Improvement Era for April, 1907, for Article on Immortality. Same author.

The Seventies should also remember that the Improvement Era is the
organ of the Priesthood quorums, and that from time to time supplemental
articles will appear bearing upon our current work, and for this reason
Seventies should subscribe, if it is possible, for this magazine in order to
keep in touch with our work.

THE SEVENTY'S YEAR BOOK.

The importance of Seventies having a complete set of the Seventy's Year

Books cannot be over-emphasized. There is constant reference made in the
present Number to previous Numbers; and the student who is not in
possession of those books is by so much deprived of the opportunity to
complete his inquiry on the division of the subject he may have in hand. As
there are now four of the Year Books issued, they could be bound together;
or in more convenient form, two numbers can be bound together at a cost of
seventy-five cents, postage prepaid, and those desirous of preserving the set
would do well to order them in that form.

SCRIPTURE READING EXERCISE.

This exercise is continued in the present Year Book as being too valuable to
be omitted from our lessons; and by this time it is our presumption that had
it been omitted, instead of continued as a suggestion at the head of each
lesson, our class teachers and the members of the classes themselves, would
have continued the practice that has now been an interesting feature of the
Seventy's lessons through three successful years. The purpose for which this
feature of our class exercise was introduced, and the manner of conducting
it, the new teachers and students will find explanations of in the
Introduction of Year Book No. I, to which attention is hereby directed.

To the Seventies we now commend the great theme of this present Year
Book, with the prayer that they may be impressed with its beauty, its
effectiveness, and its glory.
The Seventy's Course in Theology.
FOURTH YEAR.

The Atonement.
 PART I.
Eternal Intelligences and Progress.
 LESSON I.
ANALYSIS. REFERENCES.
I. Intelligence Defined. Seventy's Year Book,
Second Year, Part I.
II. Qualities and Powers Lessons i and iv; The
of Intelligences. Truth of Thought, Ch. iv.
[A]
1. Consciousness. Psychology, Prof.
2. Generalization. William James of
[B]
3. Perception of a priori Harvard, Chs. xi, xii,
principles. dealing with "The Stream
4. Reason. of Consciousness" and
"The Self." Joseph Smith's
5. Imagination.
"King Follett Sermon,"
6. Volition. Improvement Era, Vol.
XII, Jan., 1909.[C]
"Immortality," article in
Improvement Era, April,
1907; Doc. & & Cov.,
Sec. 93.

SPECIAL TEXT: "Intelligence is eternal, and exists upon a self-existing

principle. It is a spirit[D] from age to age and there is no creation about it."
(Joseph Smith, "King Follett Sermon," April, 1844.)
[Footnote A: This little work (206 pages) is by William Pollard, some years Professor
of Rational Philosophy in St. Louis University. It is a short treatise on the "Initial
Philosophy," the ground work necessary for the consistent pursuit of knowledge,
(1896).]

[Footnote B: I cite the abridged (teachers') edition of the Professor's, "Principles of

Psychology."]

[Footnote C: This sermon as published in the "Era" is accompanied by explanatory

notes, hence the "Era" is cited. It is also published in "Journal of Discourses," Vol. VI.]
 [Footnote D: "A spirit from age to age"—not "Spirit from age to age:" but a "spirit";
that is an entity, a person, an individual. The Prophet's statement here could well be
taken as an interpretation of Doc. & Cov. Sec. 93:29. See Lesson II.]

DISCUSSION.

1. Intelligence Defined: The sense in which the term "Intelligence" is to be

used in this discussion is that of a mind, or an intelligent being, Milton
make's such use of the term as the latter when he represents Adam as saying
to the angel Raphael, who has given him a lesson on human limitations:

"How fully hast thou satisfied me, pure

Intelligence of heaven, angel serene!"[A]

[Footnote A: "Paradise Lost," viii:181.]

And so Alfred Tennyson:

"The great Intelligences fair

That range above our mortal state."[A]
[Footnote A: "In Memoriam," lxxxv.]

God is also sometimes referred to as the "Supreme Intelligence." It is in this

sense, then, that I use the term Intelligence; a being that is intelligent,
capable of apprehending facts or ideas; possessed of power to think.

2. Intelligence: Consciousness: In other words the term Intelligence is

descriptive of the thing to which it is applied. Therefore Intelligence (mind)
or Intelligences (minds), thus conceived are conscious. Conscious of self
and of not self; of the me and the not me. "Intelligence is that which sees
itself, or is at once both subject and object." It knows itself as thinking, that
is, as a subject; thinking of its self, it knows itself as an object of thought—
of its own thought. And it knows itself as distinct from a vast universe of
things which are not self; itself the while remaining constant as a distinct
individuality amid the great universe of things not self. Fiske calls
Consciousness "the soul's fundamental fact;" and "the most fundamental of
facts."[A] It may be defined as the power by which Intelligence knows its
own acts and states. It is an awareness of the mind. By reason of it an
Intelligence, when dwelling in a body—as we best know it (man)—knows
itself as seeing, hearing, smelling, tasting, touching; also as searching, and
finding; as inquiring and answering; as active or at rest; as loving or hating;
as contented or restless; as advancing or receding; as gaining or loosing,
and so following in all the activities in which Intelligences, as men, engage.
[Footnote A: "Studies in Religion," p. 245.]

3. Generalization: By another power or faculty of Intelligence (mind) it

can perceive, as connected with the things that sense perceives, something
that cannot be taken in by sense perception; that is to say, Intelligence can
generalize. Sense can get at the individual, concrete thing only: "this
triangle," "this orange" "that triangle," "those oranges," etc. By the
consideration of the individual, concrete object, however, the mind can
form an idea, a concept, a general notion—"triangle," "orange"—which
does not specify this or that individual object, but "fits to any individual
triangle or orange past, present, or future, and even the possible oranges that
never shall be grown."[A] In other words Intelligence can rise from
consideration of the particular to the general.
[Footnote A: "The Truth of Thought," p. 41.]

4. Perception of a priori[A] Principles: Again there are a priori principles,

which the mind can perceive to be incontrovertible and of universal
application, by mere reflection upon the signification of the principles and
without going into the applications.[B] Such for example as that one and one
make two. That two and one make three. Also, to continue the illustration
above, borrowed from the late Professor Wm. James, for some time
Professor of Psychology in Harvard University.—"White differs less from
gray than it does from black; that when the cause begins to act the effect
also commences. Such propositions hold of all possible 'ones,' of all
conceivable 'whites' and 'grays' and 'causes.' The objects here are mental
objects. Their relations are perceptually obvious at a glance, and no sense-
verification is necessary. Moreover, once true, always true, of those same
mental objects. Truth here has an 'eternal' character. If you can find a
concrete thing anywhere that is 'one' or 'white' or 'gray' or an 'effect' then
your principles will everlastingly apply to it. It is but a case of ascertaining
the kind, and then applying the law of its kind to the particular object. You
are sure to get truth if you can name the kind rightly, for your mental
relations hold good of everything of that kind without exception."[C]

[Footnote A: A priori, from something prior or going before, hence from antecedent to
consequent; from cause to effect. See illustrations in the text quoted from James.]

[Footnote B: "Truth of Thought," p. 41.]

[Footnote C: "Pragmatism"—James—(1908), pp. 209, 210.]

5. Imagination: By a mind-power known as imagination, or imaginative

memory, Intelligences, as known to us through men, can hold before
consciousness, in picture, what has been perceived by an outward sense,
and this even when the outward sense has been shut off from the outward
world of matter. I once saw an orange tree with a number of ripe oranges
scattered through its branches, but on other branches were orange blossoms.
What the outward senses then perceived, when I was standing before the
tree, has been shut off, but at will I can call before the vision of my mind
and hold in consciousness the picture of that tree with its mixture of ripe
fruit and fruit blossoms. This power of imagination, is also constructive.
Intelligences (men) can put before themselves in mental picture,
combinations which are fashioned from the varied stores of memory.[A] As I
have elsewhere said: I am this moment sitting at my desk, and am enclosed
by the four walls of my room—limited as to my personal presence to this
spot. But by the mere act of my will, I find I have the power to project
myself in thought to any part of the world. Instantly I can be in the crowded
streets of the world's metropolis. I walk through its well remembered
thoroughfares, I hear the rush and roar of its busy multitudes, the rumble of
vehicles, the huckster's cries, the cab-men's calls, sharp exclamations and
quick retorts in the jostling throngs, the beggar's piping cry, the sailor's
song, fragments of conversation, broken strains of music, the blare of
trumpets, the neighing of horses, ear-piercing whistles, ringing of bells,
shouts, responses, rushing trains and all that mingled din and soul-stirring
roar that rises in clamor above the great town's traffic.
[Footnote A: "Sensations, once experienced, modify the nervous organism, so that
copies of them arise again in the mind after the original outward stimulus is gone. No
 mental copy, however, can arise in the mind, of any kind of sensation which has never
been directly excited from without.

"The blind may dream of sights, the deaf of sounds, for years after they have lost their
vision or hearing; but the man born deaf can never be made to imagine what sound is
like, nor can the man born blind ever have a mental vision. In Locke's words, already
quoted, 'the mind can frame unto itself no one new simple idea.' The originals of them
all must have been given from without. Fantasy, or Imagination, are the names given
to the faculty of reproducing copies of originals once left. The imagination is called
'reproductive' when the copies are literal; 'productive' when elements from different
originals are recombined so as to make new wholes" (Wm. James: "Psychology," p.
302).]

At will, I leave all this and stand alone on mountain tops in Syria, India, or
overlooking old Nile's valley, wrapped in the awful grandeur of solemn
silence. Here I may bid fallen empires rise and pass in grand procession
before my mental vision and live again their little lives; fight once more
their battles; begin again each petty struggle for place, for power, for
control of the world's affairs; revive their customs; live again their loves
and hates, and preach once more their religions and their philosophies—all
this the mind may do, and that as easily and as quickly as in thought it may
leave this room, cross the street to a neighbor's home, and there take note of
the familiar objects within his habitation.[A]
[Footnote A: "Mormon Doctrine of Deity," p. 132.]

6. Ratiocination:[A] "The mind (Intelligence) can combine various general

principles or individual facts and principles; and in the combination and
comparison of them, it can perceive other facts and principles.[B] In other
words, Intelligence is capable of reasoning; of building up conclusions from
the data of its knowledge. It has the power of deliberation and of judgment;
by which it may determine that this state or condition is better than another
state or condition. That this, tending to good, should be encouraged; and
that, tending to evil, should be discouraged, or, if possible, destroyed.
[Footnote A: The process of deducing conclusions from premises.]

[Footnote B: "The Truth of Thought," p. 40.]

7. Power of Volition: Intelligence, as embodied in man, is also conscious of
the power, within certain limitations, to will, and to perform what he wills
to do: To rise up, to sit down; to raise his arm, to let it fall; to walk, to run,
to stand; to go to Paris, to Berlin, or to Egypt; to write a book, to build a
house, to found a hospital; to control largely his actions, physical and
moral; he can be sober or drunken; chaste, or a libertine; benevolent or
selfish; honest or a rogue. Having deliberated upon this and that and having
formed a judgment that one thing is better than another, or that one
condition is better than another, he has power to choose between them and
can determine to give his aid to this and withhold it from that. So that
volition, within certain limitations at least, seems also to be a quality of
Intelligence.[A] It is of course possible to conceive of Intelligence and its
necessarily attendant consciousness, existing without volition; but
Intelligence so conceived is shorn of its glory, since under such conditions it
can make no use whatsoever of its powers. Its very thinking would be
chaotic; its consciousness distressing. If active at all its actions would be
without purpose and as chaotic as its thinking would be, unless it could be
thought of as both thinking and acting as directed by an intelligent,
purposeful will external to itself: which would still leave the Intelligence a
mere automaton, without dignity or moral quality, or even intellectual
value.[B] I therefore conclude that while it is possible to conceive of
Intelligence with its necessarily attendant consciousness as without volition,
still, so far as we are acquainted with Intelligence, as manifested through
men, volition—sometimes named soul-freedom or free-agency is a quality
that within certain limitations, attends upon Intelligences and may be an
inherent quality of Intelligence, a necessary attribute of its very essence, as
much so as is consciousness itself.
[Footnote A: Seventy's Second Year Book, Lesson I and IV.]

[Footnote B:

"Freedom and reason make us men,

Take these away, what are we then?
Mere animals, and just as well
The beasts may think of heaven or hell."
—"Latter-day Saints' Hymn Book," p. 263.]

8. Recapitulation: We have found, then,

1. That Intelligences are eternal—self-existing intelligent entities;

2. That they are called Intelligences because intelligence is their chief

characteristic;

3. That being intelligent consciousness is in them a necessary quality;

4. That they are both self-conscious, and conscious of an external universe

not self;

5. That Intelligences have the power to generalize—to rise from the

contemplation of the particular to the general, from the individual to
universal;

6. That Intelligences can perceive the existence of certain a priori principles

that are incontrovertible—necessary truths—which form a basis of
knowledge;

7. That Intelligences as known through men possess a power of imagination

or imaginative memory by which they hold pictures of sense perceptions
before the mind and may form from them new combinations of thought and
consciousness;

8. That Intelligences have power to reason (ratiocination), to deliberate, to

form judgments;

9. That Intelligences have volition, physical, mental and moral, within

certain limitations—a power both to will and to do; in other words they are
free, or free agents.

It should be understood that these brief remarks respecting Intelligence and

Intelligences are in no sense a treatise, even brief and cursory, on
psychology; they are made merely to indicate some of the chief qualities
that are inseparably connected with Intelligence and Intelligences so that
when the words are used in this treatise, some definite idea may be had as
to what is meant.
 LESSON II.
(Scripture Reading Exercise.)

ETERNITY OF INTELLIGENCES.

ANALYSIS. REFERENCES.
I. Eternal Existence of Doc. & Cov., Sec. 93;
the Word—the Christ. Seventy's Year Book II,
II. Eternal Existence of Lesson i and iv; Book of
All Intelligences. Abraham, Ch. iii; Joseph
Smith, "King Follett's
III. Proofs of Eternity. Sermon," Improvement
1. Book of Abraham. Era, Jan. 1909; Art.
2. Joseph Smith's "Immortality," Ibid., April,
Writings. 1907.
IV. Of Words Used
Interchangeably.

SPECIAL TEXT: "Man was also in the beginning with God. Intelligence, or
the light of truth, was not created or made, neither indeed can be." (Doc. &
Cov., Sec. 93:29.)

DISCUSSION.

1. Eternity of Intelligence: In the preface of St. John's Gospel it is written:

"I. the beginning was the Word, and the Word was with God, and the Word
was God. The same was in the beginning with God. All things were made
by him; and without him was not anything made that was made. In him was
life; and the life was the light of men. * * And the Word was made flesh and
dwelt among us (and we beheld his glory, the glory as of the only begotten
of the Father), full of grace and truth" (John 1:1-4, 14). This is in plain
allusion to the Christ, and bears witness, as all are agreed,[A] to the co-
eternity of the Word of Christ with God, the Father.
[Footnote A: See "Commentary," Jamieson,—Fauset-Brown on St. John 1:1-4. Also
"International Revision Commentary," Schaff—on St. John 1:1-4. The latter
contrasting Gen. 1:1 with St. John's "in the beginning," says that the sacred historian
(Moses) starts from the beginning and comes downwards, thus keeping us in the
course of time. John starts from the same point, but goes upwards, thus taking us into
the eternity preceding time. In Gen. 1:1, we are told that God "in the beginning
created,"—an act done in time. Here (John 1:1) we are told that "in the beginning the
Word was," a very strongly antithetical to "come into being" (verses 3, 14, comp.
8:58), and implying an absolute existence preceding, the point referred to. As that
which is absolute self-existent, not created—that which is—is eternal, so the
predication of eternity is involved in the clause before us taken as a whole. He who
thus "was in the beginning," who, as we afterwards read, "was with God," and "was
God," here bears the name of the "Word," Logos, which means both reason—
[intelligence?] and word [expression?] For justification of the interpolated words in
brackets, I refer to Dummelow's Commentary on the same passage: "Logos has two
meanings in Greek: (1) Reason or intelligence as it exists inwardly in the mind; and
(2) reason or intelligence as it is expressed outwardly in speech and both these
meanings are to be understood when Christ is called the "Word of God." Commentary
on John 1:1-4.]

In the Doctrine and Covenants this doctrine of the co-eternity of the "Word"
with God is reaffirmed, and also is expressed more explicitly. "John," the
Christ is represented as saying, "saw and bore record of the fullness of my
glory. * * * And he bore record saying, 'I saw his glory that he was in the
beginning before the world was. Therefore in the beginning the Word was,
for he was the Word, even the messenger of salvation, the light and the
Redeemer of the World'" (Doc. & Cov. Sec. 93:6-9).

2. Extension of the Doctrine of Co-eternity: But not only is the doctrine

of the co-eternity of the Christ with God the Father affirmed in this
revelation, but that co-eternity is extended to the spirits (Intelligences—of
which more later) of men. "Verily I say unto you," the Christ is represented
as saying, "I was in the beginning with the Father, and am the first born. * *
* Ye, [addressing the brethren present when the revelation was given]—Ye
were also in the beginning with the Father; that which is spirit [that is, that
part of you which is spirit—i. e., Intelligence—that was in the beginning
with God], even the spirit of truth."

3. Extension of the Doctrine of Co-Eternity to all Intelligences: In a

subsequent verse this doctrine of co-eternity is extended to the whole race
of men; "man [the race] was also in the beginning with God." And that
statement is immediately followed with this: "Intelligence, or the light of
truth [that which perceives truth], was not created or made, neither indeed
can be" (Doc. & Cov. Sec. 93:29). Let us recapitulate: The co-eternity of the
Christ and God the Father "in the beginning before the world was," is
affirmed. Then the like co-eternity of the spirits of the men present when
the revelation was given is affirmed. After which the like co-eternity of
"Man"—used in the generic sense, meaning the race, is affirmed; followed
by the declaration that "Intelligence, or the light of truth, was not created or
made, neither indeed can be," then of course, it follows that Intelligences
are eternal, self-existing things.

It may be urged, however, that the word "Intelligence" in the revelation

quoted above is used in the singular, not in the plural form. And hence may
refer to "Intelligence" in general, as being uncreated and unbeatable, and
not to the eternity of individual Intelligences. But the passage immediately
preceding the declaration "Man also was in the beginning with God," stands
as an explanation of that declaration. The word Intelligence in the passage
quoted is governed as to its meaning by "Man" in the sentence—"Man was
also in the beginning with God:" and now, "Intelligence," [the intelligent
entity in man, in the race—and surely the Intelligence in each man is a
complete and separate entity] "was not created or made, neither indeed can
be." In other words, these Intelligences are as eternal as God is, or as the
Christ is, or the Holy Spirit. This becomes more apparent when we learn in
a subsequent verse of the revelation that "man is spirit" (verse 33). That is,
in the inner fact of him, in the power and glory of him, man is not so many
pounds avoirdupois of bone, muscle, lime, phosphate, water and the like;
but in the great fact of him he is spirit—spirit substance and Intelligence.[A]
And so far as human or revealed knowledge can aid one in forming a
conclusion, there is no "Intelligence" existing separate and apart from
persons, from intelligent entities, from individuals. Either it exists as
persons, or as preceding from them, as a power or force, but never
separated from them, any more than a ray of light is separated from the
luminous body whence it proceeds. So that if any affirm a "universal
Intelligence," or "Cosmic Mind," or "Over Soul," in the universe, it is an
influence, a power proceeding either from an individual Intelligence or
from harmonized individual Intelligences, a mind atmosphere proceeding
from them—a projection of their mind power into the universe, as the sun
and all suns, project light and warmth into the universe.[B]

[Footnote A: "That is the more real part of a man in which his characteristics and his
qualities are. All the facts and phenomena of life confirm the doctrine that the soul is
the real man. What makes the quality of a man? What gives him character as good or
bad, small or great, lovable or detestable? Do these qualities pertain to the body?
Every one knows that they do not. But they are qualities of the mind. Then the real
man is not the body, but the living soul" (Samuel M. Warren, "World's Parliament of
Religions," Vol. I, p. 480).]

[Footnote B: "Mormon Doctrine of Deity," p. 166-169, where the subject is discussed

at some length under the title, "Of God, the Spirit of the Gods."]

4. Proof of the Co-eternity of all Intelligences: In further evidence of the

eternal existence of individual Intelligences I quote from the Book of
Abraham:

"If two things exist and there be one above the other, there shall be
greater things above them. * * * If there be two spirits, and one shall
be more intelligent than the other, yet these two spirits,
notwithstanding one is more intelligent than the other, have no
beginning; they existed before, they shall have no end, they shall exist
after, for they are gnolaum, or eternal" (Book of Abraham, Chs. 3, 16,
18).

To this may be added the teaching of the Prophet Joseph Smith who, in the
closing days of his earthly ministry, dwelt much upon this subject and
treated it with great emphasis. At the conference of the Church at Nauvoo in
April, 1844, in a sermon, he said.

"The soul—the mind of man—the immortal spirit—where did it come

from? All learned men and doctors of divinity say that God created it
in the beginning, but it is not so; the very idea lessens man in my
 estimation. I do not believe the doctrine. I know better. Hear it, all ye
ends of the world, for God has told me so, if you don't believe me, it
will not make the truth without effect We say that God himself is a
self-existent being. Who told you so? It is correct enough, but how did
it get into your head? Who told you that man did not exists in like
manner, upon the same principles? Man does exist upon the same
principles. * * * The mind or the intelligence which man possess is co-
equal, [co-eternal][A] with God himself. I know my testimony is true. *
* * I am dwelling on the immorality of the spirit of man. Is it logical to
say that the intelligence of spirits is immortal, and yet that it (i. e., the
intelligence) had a beginning? The intelligence of spirits had no
beginning, neither will it have an end. That is good logic. That which
has a beginning may have an end. There never was a time when there
were no spirits, for they are co-equal [co-eternal] with our Father in
heaven. * * * Intelligence is eternal and exists upon a self-existent
principle. It is a spirit from age to age and there is no creation about it.
* * * The first principles of a man are self-existent with God."[B]
[Footnote A: The Prophet could not have intended to teach that the intelligence in man
was "co-equal with God," except as to being co-equal in eternity with God, since the
Book of Abraham teaches that God is more intelligent than all other intelligences (Ch.
iii:19), and the Prophet himself taught the same truth. Hence the insertion of the word
above in brackets. It must be remembered that the report of this discourse was not
stenographic and this was doubtless a verbal error, due to imperfect reporting.]

[Footnote B: King Follett Sermon, April, 1844, "Improvement Era," Vol. XII, Jan.
1909. Also "Journal of Discourses," Vol. VI.]

5. Words used Interchangeably: Here it is necessary to repeat with some

additions, what was said in Year Book II, on the use of words
interchangeably: It is often the case that misconceptions arise through a
careless use of words, and through using words interchangeably, without
regard to shades of differences that attach to them; and this in the scriptures
as in other writings. Indeed, this fault is more frequent in the scriptures
perhaps than in any other writings for the reason that, for the most part, they
are composed by men who did not aim at scientific exactness in the use of
words. They were not in most cases equal to such precision in the use of
language, in the first place; and in the second, they depended more upon the
general tenor of what they wrote for making truth apparent than upon
technical precision in a choice of words; ideas, not niceness of expression,
was the burden of their souls; thought, not its dress. Hence, in scripture, and
I might say especially in modern scripture, a lack of careful or precise
choice of words, a large dependence upon the general tenor of what is
written to convey the truth, a wide range in using words interchangeably
that are not always exact equivalents, are characteristics. Thus the
expression, "Kingdom of God," "Kingdom of Heaven," "the Whole Family
in Heaven," "the Church of Christ," "the Church of God," are often used
interchangeably for the Church of Christ when they are not always
equivalents; so, too, are used the terms "Spirit of God," and "Holy Ghost;"
"Spirit of Christ," and "the Holy Ghost;" "Spirit," and "Soul;"
"intelligences," and "spirits," and "angels." I mention this in passing,
because I believe many of the differences of opinion and much of the
confusion of ideas that exist arise out of our not recognizing, or our not
remembering these facts. Hereafter let the student be on his guard in
relation to the use of the words "intelligences," "spirits," "soul," "mind,"
etc.; and he will find his way out of many a difficulty.

Let the closing part of the quotation from the Prophet's discourse above be
considered in the light of the suggestions made here respecting the use of
words interchangeably. It is observed that he uses the words "Intelligence"
and "spirit" interchangeably—one for the other; and yet we can discern that
it is the "intelligence of spirits," not "spirits" entire (see next subdivision)
that is the subject of his thought. It is the "Intelligence of Spirits" that he
declares uncreated and uncreatable—eternal as God is. The same
interchangeable use of the terms is to be observed in the Book of Abraham
(Ch. iii:16-28) and in other scriptures.
 LESSON III.
(Scripture Reading Exercise.)

INTELLIGENCES AND SPIRITS.

ANALYSIS. REFERENCES.
I. The Differences Improvement Era, Art.
Between Uncreated "Immortality," April,
Intelligences and Spirits. 1907.
Seventy's Second Year
Book, Lessons i and ii.
II. Men and Jesus of the Book of Abraham, Ch.
Same Order of iii; "King Follett Sermon,"
Intelligences. Improvement Era, Jan.,
1909.
III. Jesus but the First Doc. & Cov., Sec. 93.
Born of Many Brethren. Joseph Smith's
Doctrines Vindicated,
Improvement Era, March
and April, 1910.

SPECIAL TEXT: "Go to my brethren, and say unto them, I ascend unto my
Father, and to your Father; to my God and your God." (Jesus Christ: St.
John xx:19.)

DISCUSSION.

1. Uncreated "Intelligences" and "Spirits": In the Book of Mormon we

have the revelation which gives the most light upon the spiritexistence of
Jesus, and, through his spirit-existence, light upon the spiritexistence of all
men. The light is given in that complete revelation of the pre-existent,
personal spirit of Jesus Christ, made to the brother of Jared, ages before the
spirit of Jesus tabernacled in the flesh. The essential part of the passage
follows:

"Behold, I am he who was prepared from the foundation of the world

to redeem my people. Behold, I am Jesus Christ And never have I
showed myself to man whom I have created, for never has man
believed in me as thou hast. Seest thou that ye are created after mine
own image? Yea, even all men were created in the beginning after
mine own image. Behold this body which ye now behold, is the body
of my spirit, and man have I created after the body of my spirit; and
even as I appear unto thee to be in the spirit, will I appear unto my
people in the flesh."[A]

[Footnote A: Ether, Ch. iii:14-16.]

What do we learn from all this? First, let it be re-called that according to the
express word of God "intelligences" are not created, neither indeed can they
be. Now, with the above revelation from the Book of Mormon concerning
the spirit-body of Jesus, before us, we are face to face with a something that
was begotten, and in that sense a "creation," a spirit, the "first born of many
brethren;" the "beginning of the creations of God." The spirit is in human
form—for we are told that as Christ's spirit-body looked to Jared's brother,
so would the Christ look to men when he came among them in the flesh; the
body of flesh conforming to the appearance of the spirit, the earthly to the
heavenly. "This body which ye now behold is the body of my spirit"—the
house, the tenement of that uncreated intelligence which had been begotten
of the Father a spirit, as later that spirit-body with the intelligent, uncreated
entity inhabiting it, will be begotten a man. "This body which you now
behold is the body of my spirit," or spirit-body. There can be no doubt but
what here "spirit" as in the Book of Abraham, and in the passages quoted
from the Prophet's King Follet's Sermon, is used interchangeably with
"intelligence," and refers to the uncreated entity; as if the passage stood:
"This is the body inhabited by an intelligence." The intelligent entity
inhabiting a spirit-body make up the spiritual personage. It is this spirit life
we have so often thought about, and sang about. In this state of existence
occurred the spirit's "primevil childhood;" here spirits were "nurtured" near
the side of the heavenly Father, in his "high and glorious place;" thence
spirits were sent to earth to unite spirit-elements with earth-elements—in
some way essential to a fullness of glory and happiness. "Man is Spirit. The
elements are eternal, and Spirit and Element inseparably connected receive
a fullness of joy; and when separated man cannot receive a fullness of joy.
The elements are the tabernacle of God; Yea, man is the tabernacle of God
even temples."[A] Hence spirits are sent to earth, to take on its elements, and
to learn the lessons earth-life has to teach. The half awakened recollections
of the human mind may be chiefly engaged with scenes, incidents and
impressions of that former spirit life; but that does not argue the non-
existence of the uncreated intelligences who preceded the begotten spiritual
personages as so plainly set forth in the revelations of God.
[Footnote A: Doc. & Cov. Sec. 93:32-35.]

The difference, then, between "spirits" and "intelligences," as here used, is

this: Spirits are uncreated intelligences inhabiting spiritual bodies; while
"intelligences," pure and simple, are intelligent entities, but unembodied in
either spirit bodies or bodies of flesh and bone. They are uncreated, self-
existent entities; but let it be observed, in passing, that nothing is here said
in relation to the form of these intelligent entities, nor anything as to their
mode of existence. Indeed, so far as I know, nothing has been revealed in
relation to their form or mode of existence; nothing beyond the fact of
existence, their eternity and the qualities necessary to them as Intelligences.

2. Jesus and Men of the same Order of Intelligences: The scriptures

teach that Jesus Christ and men are of the same order of beings; that men
are of the same race with Jesus, of the same nature and essence; that he is
indeed our elder brother. "For it became him, for whom are all things and
by whom are all things, in bringing many sons unto glory, to make the
captain of their salvation perfect through suffering. For both he that
sanctifieth and they who are sanctified are all of one: [i. e., essence or
nature; or, regarding men's spirits, of one Father] for which cause he is not
ashamed to call them brethren."[A] Hence, though the Christ is more perfect
in righteousness, and more highly developed in intellectual and spiritual
powers than men, yet these differences are of degree, not of kind; so that
what is revealed concerning Jesus, the Christ, may be of infinite helpfulness
in throwing light upon the nature of man and the several estates he has
occupied and will occupy hereafter. The coeternity of Jesus Christ with
God, the Father, and the extension of the principle of co-eternity of the
Intelligences in men with Jesus Christ and God has been already pointed
out.[B]

[Footnote A: Heb. ii:10, 11.]

[Footnote B: Lesson II, this treatise.]

Again at the resurrection of the Christ, according to the testimony of St.

John, the Master said to Mary of Magdala: "Go to my brethren [the
apostles] and say unto them, I ascend unto my Father, and your Father, and
to my God, and your God" (St. John 20:17). Hence we have Jesus and the
apostles with the same Father, the same God, and the fact of brotherhood
proclaimed. If such relation exists between Jesus and the apostles, then it
exists between Jesus and all men, since the apostles were men of like nature
with other men. In his great discourse in Mars Hill, Paul not only declares
that God "hath made of one blood all nations of men"—but he also quoted
with approval the Greek poet Aratus, where the latter says: "For we are also
his (God's) offspring;" and to this the apostle adds: "For as much, then, as
we are the offspring of God [hence of the same race and nature], we ought
not to think that the Godhead is like unto gold, or silver, or stone, graven by
art after man's device."[A] Our own nature, one might add, in continuation of
the apostle's reasoning, should teach those who recognize men as the
offspring of God, better than to think of the Godhead as of gold, or silver, or
stone, graven by art after man's device, since the nature of the offspring
partakes of the nature of the parent; and our own nature teaches us that men
are not as stocks and stones, though the latter be graven by art after the
devices of men.
[Footnote A: Acts xvii:26-30.]

Paul might also have quoted the great Hebrew poet: "God standeth in the
congregation of the mighty; he judgeth among the Gods. * * * * I have said
ye are Gods; and all of you are children of the Most High."[A]

[Footnote A: Psalms lxxxii:1, 6, 7.]

The matter is clear then, men and Gods are of the same race; Jesus is the
Son of God, and so, too, are all men the offspring of God, and Jesus but the
first born of many brethren. Eternal Intelligences are begotten of God,
spirits; and hence are sons of God—a dignity that never leaves them.
"Behold," said one of old, "now are we the sons of God, and it doth not yet
appear what we shall be; but we know that when he shall appear we shall be
like him; for we shall see him as he is."[A]

[Footnote A: I John iii:2. I am not unmindful of the array of evidence that may be
massed to prove that it is chiefly through adoption, through obedience to the Gospel of
Christ, that man in the scripture is spoken of as being a son of God. But this does not
weaken the evidence for the fact for which I am contending, viz., that man is by nature
the son of God. He becomes alienated from his Father and the Father's kingdom
through sin, through the transgression of the law of God; hence the need of adoption
into the heavenly kingdom, and into son-ship with God. But though alienated from
God through sin, man is nevertheless by nature the son of God.]

3. Jesus the First Born of Many Brethren: Sure it is that God, the Father,
is the Father of the spirits of men. "We," says Paul, "have had fathers of our
flesh which corrected us, and we gave them reverence: shall we not much
rather be in subjection unto the Father of spirits and live?" (Heb. 12:9).

According to this, then there is a "Father of Spirits." It follows, of course,

that "spirits," have a father—they are begotten. It should be remarked that
the term, "spirits" in the above passage cannot refer to self-existent,
unbegotten intelligences of the revelations, considered in the foregoing
lessons; and certainly this relationship of father to spirits is not one brought
about in connection with generation of human life in this world. Paul makes
a very sharp distinction between "Fathers of our flesh" and the "Father of
spirits" in the above. Father to spirits is manifestly a relationship established
independent of man's earth-existence; and, of course, is an existence which
preceded earth-life, and where the uncreated Intelligences are begotten
spirits. Hence, the phrase "shall we not be subject to the Father of spirits
and live?"

Christ is referred to by the writer of the epistle to the Colossians, as the

"first born of every creature" (i:15); and the Revelator speaks of him as "the
beginning of the creation of God" (Rev. 3:14); and in the revelation already
quoted so often (Doc. & Cov. Sec. xciii) Jesus represents himself as being
in the "beginning with the Father;" and as "the first born."

The reference to Jesus as the "first born of every creature" cannot refer to
his birth into earth-life, for he was not the first-born into this world;
therefore, his birth here referred to must have reference to the birth of his
spirit before his earth life.

The reference to Jesus as the "beginning of the creation of God," cannot

refer to his creation or generation in earth-life; for manifestly he was not the
beginning of the creations of God in this world; therefore, he must have
been the "beginning" of God's creation elsewhere, viz., in the spirit world,
where he was begotten a spiritual personage; a son of God.

The reference to Jesus as the "first born"—and hence the justification for
our calling him "our Elder Brother" cannot refer to any relationship that he
established in his earth-life, since as to the flesh he is not our "elder
brother" any more than he is the "first born" in the flesh; there were many
born in the flesh before he was, and older brothers to us, in the flesh, than
he was. The relationship of "elder brother" cannot have reference to that
estate where all were self-existent, uncreated and unbegotten, eternal
Intelligences; for that estate admits of no such relation as "elder," or
"younger;" for as to succession in time, the fact on which "younger" or
"elder" depend, the Intelligences are equal, that is,—equal as to their
eternity. Therefore, since the relationship of "elder brother" was not
established by any circumstance in the earth-life of Jesus, and could not be
established by any possible fact in that estate where all were self-existing
Intelligences, it must have been established in the spirit life, where Jesus,
with reference to the hosts of Intelligences designed to our earth, was the
"first born spirit," and by that fact became our "Elder Brother," the "first
born of every creature," "the beginning of the creations of God,".as
pertaining to our order of existence.

4. Views of Sir Oliver Lodge on the Eternity of Mind: Some scientists

also bear testimony to the truth of the principle here contended for. Sir
Oliver Lodge, when arguing for the reality of that mysterious, vital
"something" which builds up from earth elements an oak, an eagle or a
man, closes with the question, "Is it something which is really nothing, and
soon shall it be manifestly nothing?" "Not so," he answers, "nor is it so with
intellect and consciousness and will, nor with memory and love and
adoration, nor all the manifold activities which at present strangely interact
with matter and appeal to our bodily senses and terrestrial knowledge; they
are not nothing, nor shall they ever vanish into nothingness or cease to be.
They did not arise with us; they never did spring into being; they are as
eternal as the Godhead itself, and in the eternal Being they shall endure for
ever. * * * And surely in this respect there is a unity running through the
universe, and a kinship between the human and the Divine; witness the
eloquent ejaculation of Carlyle:[A]

[Footnote A: Of Paul, too, and of David before him. See Hebrews ii:6, and Psalms
viii:4.]

'What then, is man! What, then, is man!

'He endures but for an hour, and is crushed before the moth. Yet in the being
and in the working of a faithful man is there already (as all faith from the
beginning, gives assurance) a something that pertains not to this wild death-
element of Time; that triumphs over Time, and is, and will be, when Time
shall be no more."—"Science and Immortality," pp. 160, 161.
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