,the ,seventy's ,course in ,theology ,fourth ,year ,the ,atonement ,,by ,b4 ,h4 ,,roberts ,of the ,first ,council of the ,seventy ,and as ,moses lifted up the serpent in the wilderness1 even so must the ,son of man be lifted up3 that whosoever believeth in him should not perish1 but have eternal life4--,jesus4 ,salt ,lake ,city #aiaa ,introduction ,,points ,,of ,,difference4 ,the ,seventy's ,year ,book ,no4 ,,iv1 differs from the other numbers in two particulars3 ,first1 in that there are no special lessons suggested as in the three previous numbers2 nor are there any suggestions as to the manner of treating a subject4 ,in the three preceding numbers of the ,year ,book suggestions on discourse building were made2 for gathering the materials1 arranging a plan1 beginning the discourse1 conducting it1 and completing it1 7see ,year ,book ,no4 ,,iii ,lesson ,,xxxi71 together with such side suggestions on clearness and strength--the two great essentials in the expression of thought--as were considered necessary4 ,it is now concluded that the manner of thought expression1 so far as our ,year ,books for the present are concerned1 might be allowed to rest there2 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 rhetoric1 used in our high schools1 and academies4 ,i would also suggest in this line ,pittenger's little work on ,extempore ,speech1 ,how to acquire and practice it2 and also the admirable work of ,professor ,nelson of the ,brigham ,young ,university1 ,provo1 on ,preaching and ,public ,speaking1 a new and revised edition of which has been recently issued by the ,deseret ,news ,publishing ,company4 ,second4 ,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 ,no4 ,,iii--the author has written a connected treatise upon the ,atonement1 and for that reason has substituted the word ,discussion for the word ,notes as being more appropriate to the method of treatment4 ,other than this the general plan of the work is the same as that followed in the previous ,year ,books4 ,a ,,preliminary ,,reading ,,suggested4 ,it is suggested to all the classes that the first step in dealing with the present ,year ,book1 should be to require every member to read the entire treatise through4 ,this should be done rapidly1 not with the thought that such reading will yield a complete and thorough understanding of1 or mastery of the subject1 but just to get acquainted somewhat with the spirit of the treatise1 the scope of the inquiry1 the largeness of it1 the majesty and glory of the subject4 ,all which will enable the student to be somewhat conscious1 as he seeks to master the separate lessons1 of the conclusions to which he is being led4 ,without such preliminary reading1 except where students already have clear views of the ,atonement1 each lesson will be something of a groping forward without always appreciating to what culmination the movement of the respective lessons is tending4 ,the preliminary reading need not occupy more than one week4 ,no more time than that should be allowed for it4 ,it is supposed that this ,year ,book will be completed by the first of ,january1 #aiab4 ,,the ,,theme ,,of ,,year ,,book ,,iv4 ,the doctrine of the ,atonement through the expiatory suffering and death of ,christ1 can only be rightly understood when considered in its relationship to the ,intelligences--i4 e41 men--that are affected by it4 ,hence this treatise opens with a consideration of ,intelligences as related to the ,atonement4 ,necessarily this will involve the restatement of some of the matter of the ,seventy's ,year ,book ,no4 ,,ii1 dealing with the ,outline ,history of the ,dispensations of the ,gospel1 ,part ,i--1 ,prelude to the ,dispensations where such subjects as ,intelligences and ,spirits1 ,the ,relationship of the ,intelligences2 ,the ,purposes of ,god in ,relation to ,man2 ,the ,free ,agency of ,intelligences1 and the like are discussed4 ,but as the present use of the principles there set forth will be different from the former use of them1 the repetition necessary to a clear understanding of the great theme to be developed may not be amiss1 but1 on the contrary1 positively helpful to a fuller appreciation of the principles them selves1 as well as a right appreciation of the bearing they have upon the subject of the ,atonement4 ,the writer has approached his theme from a new standpoint4 ,instead of beginning with the work of the ,christ when he appeared on earth as the son of ,mary1 he has begun with those eternal ,intelligences that were to be affected by this earth-life1 by the fall and the ,atonement1 and by ,hope of eternal life which ,god that cannot lie promised before the world began4 7,paul to ,titus47 ,this is followed by consideration of the council in heaven1 wherein the order of earth-life for the spirits of men is considered1 what shall accrue to them from it2 necessarily the fall and plan of man's redemption2 the war in heaven1 the advent of man on earth2 the fall2 revelation of the plan for man's salvation2 the ,atonement in ancient times1 through all the ages in fact1 and so finally to the consideration of the various elements that enter into the great theme1 making up the philosophy of the ,atonement4 ,as to the importance of the subject1 need anything be said8 ,it is the very heart of the ,gospel from whose pulsations the streams of both spiritual and eternal physical life proceed4 ,it is the fact which gives vitality to all things else in the ,gospel4 ,if the ,atonement be not a reality then our preaching is vain2 our baptisms and confirmations meaningless2 the eucharist a mere mummery of words2 our hope of eternal life without foundation2 we are still in our sins1 and we ,christian men1 of all men1 are the most miserable4 ,a theme that affects all this cannot fail of being important4 ,and yet1 how our writers upon theology have neglected this subject6 ,save for the treatise of the late ,president ,john ,taylor on the ,mediation and ,atonement of ,our ,lord and ,savior ,jesus ,christ1 we have no work devoted wholly to the subject4 ,president ,taylor's treatise was published twenty-nine years ago 7#ahhb72 there was but a very limited edition published at the time1 and that is not yet sold out6 ,aside from this treatise--and even that is quite limited in its scope1 chiefly a compilation of scripture texts upon the fact of the ,atonement--our speakers and writers have treated the theme merely incidentally4 ,it is time1 then1 that our ,seventies--the special witnesses for the ,lord ,jesus ,christ1 including as a central fact of their testimony the ,atonement1 should give special and extended study to this theme of themes4 ,,difficulty ,,of ,,the ,,subject4 ,is the subject difficult8 ,certainly4 ,but ,to ,become a ,seventy1 ,means ,mental ,activity1 ,intellectual ,development1 and the ,attainment of ,spiritual ,power4 ,such men will not be daunted because the subject is difficult1 but rather will rejoice at it1 even as a strong man rejoices to run a race1 or fight a battle1 or undertake hard tasks wherein lies adventure and danger and great glory4 ,such men will remember that as all great things are attended with risk1 so the hard is the good2 and truth's a gem that loves the deep4 ,go and search for it4 ,,the ,,appendix4 ,in an appendix there will be found a statement of ,other ,views of the ,atonement than those set forth in the body of the treatise4 ,these are the views of the ,roman ,catholic church1 the great ,protestant divisions of modern ,christendom1 and of so-called liberal ,christendom1 the latter comprised of those who accept--speaking broadly--the theory of evolution and higher criticism4 ,no lessons have been formulated in this division of the work1 but the class teachers can readily make lesson formula from the divisions and subdivisions of the matter there presented if they so elect2 if not then it may be left for the student's private perusal2 or out of the matter may be formulated special lectures1 and much advantage gained by putting the views there expounded in comparison and contrast with the doctrines of the regular text of the ,year ,book4 ,,books ,,of ,,reference4 ,it is difficult to name books of reference for this subject2 such as are available are named repeatedly in the table references given with each lesson1 and in the body of the work4 ,attention should be called to the necessity of each ,seventy possessing what in previous ,year ,books has been called the ,seventy's ,indispensable ,library4 ,this library is made up of the standard books of the ,church on ,doctrine1 viz43 ,the ,bible1 ,the ,book of ,mormon1 ,the ,doctrine and ,covenants1 ,the ,pearl of ,great ,price1 containing the ,book of ,moses1 the ,book of ,abraham1 and some of the ,writings of ,joseph ,smith4 ,the above books are certainly indispensable to every ,seventy1 and should be owned by every member of our quorums4 ,the ,first ,council1 in their recommendations1 added to the above list1 ,richards and ,little's ,compendium of the ,doctrines of the ,gospel1 and called the set the ,seventy's ,indispensable ,library4 ,arrangements were made by the ,first ,council to hav these books in suitable sizes and uniform bindings1 and obtainable in sets at special prices1 and they are still to be had in this form4 ,it is also suggested that to these books be added a good standard dictionary1 say either the ,students' ,standard ,dictionary1 ,funk and ,wagnall's2 price1 #b4ej1 cloth2 or ,webster's ,college ,dictionary2 price1 #c4jj4 ,these books are recommended in cases where the unabridged dictionaries of these publishers are considered too expensive2 when the unabridged editions can be afforded1 they are all the more desirable4 ,the four books of ,scripture referred to above are very frequently quoted in the text of this treatise1 and are the main authorities used4 ,besides these it is recommended that the student obtains ,mediation and ,atonement of ,our ,lord ,jesus ,christ1 by ,john ,taylor2 ,the ,articles of ,faith1 ,talmage4 ,orson ,pratt's ,works1 ,remarkable ,visions and the ,kingdom of ,god4 7,these works are cited for the benefit of those who have them4 ,we regret to say that the ,works of this great apostle have been allowed to go out of print47 ,the ,gospel1 ,roberts4 ,the ,improvement ,era of ,january1 #aiji1 ,vol4 ,,xii1 containing the ,king ,follett ,sermon1 with explanatory notes by this writer2 also the ,improvement ,era for ,april1 #aijg1 for ,article on ,immortality4 ,same author4 ,the ,seventies should also remember that the ,improvement ,era is the organ of the ,priesthood quorums1 and that from time to time supplemental articles will appear bearing upon our current work1 and for this reason ,seventies should subscribe1 if it is possible1 for this magazine in order to keep in touch with our work4 ,,the ,,seventy',s ,,year ,,book4 ,the importance of ,seventies having a complete set of the ,seventy's ,year ,books cannot be over-emphasized4 ,there is constant reference made in the present ,number to previous ,numbers2 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 hand4 ,as there are now four of the ,year ,books issued1 they could be bound together2 or in more convenient form1 two numbers can be bound together at a cost of seventy-five cents1 postage prepaid1 and those desirous of preserving the set would do well to order them in that form4 ,,scripture ,,reading ,,exercise4 ,this exercise is continued in the present ,year ,book as being too valuable to be omitted from our lessons2 and by this time it is our presumption that had it been omitted1 instead of continued as a suggestion at the head of each lesson1 our class teachers and the members of the classes themselves1 would have continued the practice that has now been an interesting feature of the ,seventy's lessons through three successful years4 ,the purpose for which this feature of our class exercise was introduced1 and the manner of conducting it1 the new teachers and students will find explanations of in the ,introduction of ,year ,book ,no4 ,i1 to which attention is hereby directed4 ,to the ,seventies we now commend the great theme of this present ,year ,book1 with the prayer that they may be impressed with its beauty1 its effectiveness1 and its glory4 ,the ,seventy's ,course in ,theology4 ,,fourth ,,year4 ,the ,atonement4 ,,part ,i4 ,eternal ,intelligences and ,progress4 ,,lesson ,i4 7,scripture ,reading ,exercise47 ,,intelligence1 ,,intelligences4 ,,analysis4 ,i4 ,intelligence ,defined4 ,,ii4 ,qualities and ,powers of ,intelligences4 #a4 ,consciousness4 #b4 ,generalization4 #c4 ,perception of a priori principles4 #d4 ,reason4 #e4 ,imagination4 #f4 ,volition4 ,,references4 ,seventy's ,year ,book1 ,second ,year1 ,part ,i4 ,lessons i and iv2 ,the ,truth of ,thought1 ,ch4 iv4,a ,psychology1 ,prof4 ,william ,james of ,harvard1 ,chs4 xi1 xii1,b dealing with ,the ,stream of ,consciousness and ,the ,self4 ,joseph ,smith's ,king ,follett ,sermon1 ,improvement ,era1 ,vol4 ,,xii1 ,jan41 #aiji4;,c ,immortality1 article in ,improvement ,era1 ,april1 #aijg2 ,doc4 ,cov41 ,sec4 #ic4 ,,special ,,text3 ,intelligence is eternal1 and exists upon a self-existing principle4 ,it is a spirit,d from age to age and there is no creation about it4 7,joseph ,smith1 ,king ,follett ,sermon1 ,april1 #ahdd47 ,footnote ,a3 ,this little work 7#bjf pages7 is by ,william ,pollard1 some years ,professor of ,rational ,philosophy in ,st4 ,louis ,university4 ,it is a short treatise on the ,initial ,philosophy1 the ground work necessary for the consistent pursuit of knowledge1 7#ahif74 ,footnote ,b3 ,i cite the abridged 7teachers'7 edition of the ,professor's1 ,principles of ,psychology4 ,footnote ,c3 ,this sermon as published in the ,era is accompanied by explanatory notes1 hence the ,era is cited4 ,it is also published in ,journal of ,discourses1 ,vol4 ,,vi4 ,footnote ,d3 ,a spirit from age to age--not ,spirit from age to age3 but a spirit2 that is an entity1 a person1 an individual4 ,the ,prophet's statement here could well be taken as an interpretation of ,doc4 ,cov4 ,sec4 #ic3bi4 ,see ,lesson ,,ii4 ,,discussion4 #a4 ,intelligence ,defined3 ,the sense in which the term ,intelligence is to be used in this discussion is that of a mind1 or an intelligent being1 ,milton make's such use of the term as the latter when he represents ,adam as saying to the angel ,raphael1 who has given him a lesson on human limitations3 ,how fully hast thou satisfied me1 pure ,intelligence of heaven1 angel serene6,a ,footnote ,a3 ,paradise ,lost1 viii3#aha4 ,and so ,alfred ,tennyson3 ,the great ,intelligences fair ,that range above our mortal state4,a ,footnote ,a3 ,in ,memoriam1 lxxxv4 ,god is also sometimes referred to as the ,supreme ,intelligence4 ,it is in this sense1 then1 that ,i use the term ,intelligence2 a being that is intelligent1 capable of apprehending facts or ideas2 possessed of power to think4 #b4 ,intelligence3 ,consciousness3 ,in other words the term ,intelligence is descriptive of the thing to which it is applied4 ,therefore ,intelligence 7mind7 or ,intelligences 7minds71 thus conceived are conscious4 ,conscious of self and of not self2 of the me and the not me4 ,intelligence is that which sees itself1 or is at once both subject and object4 ,it knows itself as thinking1 that is1 as a subject2 thinking of its self1 it knows itself as an object of thought--of its own thought4 ,and it knows itself as distinct from a vast universe of things which are not self2 itself the while remaining constant as a distinct individuality amid the great universe of things not self4 ,fiske calls ,consciousness the soul's fundamental fact2 and the most fundamental of facts4,a ,it may be defined as the power by which ,intelligence knows its own acts and states4 ,it is an awareness of the mind4 ,by reason of it an ,intelligence1 when dwelling in a body--as we best know it 7man7--knows itself as seeing1 hearing1 smelling1 tasting1 touching2 also as searching1 and finding2 as inquiring and answering2 as active or at rest2 as loving or hating2 as contented or restless2 as advancing or receding2 as gaining or loosing1 and so following in all the activities in which ,intelligences1 as men1 engage4 ,footnote ,a3 ,studies in ,religion1 p4 #bde4 #c4 ,generalization3 ,by another power or faculty of ,intelligence 7mind7 it can perceive1 as connected with the things that sense perceives1 something that cannot be taken in by sense perception2 that is to say1 ,intelligence can generalize4 ,sense can get at the individual1 concrete thing only3 this triangle1 this orange that triangle1 those oranges1 etc4 ,by the consideration of the individual1 concrete object1 however1 the mind can form an idea1 a concept1 a general notion--triangle1 orange--which does not specify this or that individual object1 but fits to any individual triangle or orange past1 present1 or future1 and even the possible oranges that never shall be grown4,a ,in other words ,intelligence can rise from consideration of the particular to the general4 ,footnote ,a3 ,the ,truth of ,thought1 p4 #da4 #d4 ,perception of a priori,a ,principles3 ,again there are a priori principles1 which the mind can perceive to be incontrovertible and of universal application1 by mere reflection upon the signification of the principles and without going into the applications4,b ,such for example as that one and one make two4 ,that two and one make three4 ,also1 to continue the illustration above1 borrowed from the late ,professor ,wm4 ,james1 for some time ,professor of ,psychology in ,harvard ,university4--,white differs less from gray than it does from black2 that when the cause begins to act the effect also commences4 ,such propositions hold of all possible 'ones1' of all conceivable 'whites' and 'grays' and 'causes4' ,the objects here are mental objects4 ,their relations are perceptually obvious at a glance1 and no sense-verification is necessary4 ,moreover1 once true1 always true1 of those same mental objects4 ,truth here has an 'eternal' character4 ,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 it4 ,it is but a case of ascertaining the kind1 and then applying the law of its kind to the particular object4 ,you are sure to get truth if you can name the kind rightly1 for your mental relations hold good of everything of that kind without exception4,c ,footnote ,a3 ,a priori1 from something prior or going before1 hence from antecedent to consequent2 from cause to effect4 ,see illustrations in the text quoted from ,james4 ,footnote ,b3 ,truth of ,thought1 p4 #da4 ,footnote ,c3 ,pragmatism--,james--7#aijh71 pp4 #bji1 #baj4 #e4 ,imagination3 ,by a mind-power known as imagination1 or imaginative memory1 ,intelligences1 as known to us through men1 can hold before consciousness1 in picture1 what has been perceived by an outward sense1 and this even when the outward sense has been shut off from the outward world of matter4 ,i once saw an orange tree with a number of ripe oranges scattered through its branches1 but on other branches were orange blossoms4 ,what the outward senses then perceived1 when ,i was standing before the tree1 has been shut off1 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 blossoms4 ,this power of imagination1 is also constructive4 ,intelligences 7men7 can put before themselves in mental picture1 combinations which are fashioned from the varied stores of memory4,a ,as ,i have elsewhere said3 ,i am this moment sitting at my desk1 and am enclosed by the four walls of my room--limited as to my personal presence to this spot4 ,but by the mere act of my will1 ,i find ,i have the power to project myself in thought to any part of the world4 ,instantly ,i can be in the crowded streets of the world's metropolis4 ,i walk through its well remembered thoroughfares1 ,i hear the rush and roar of its busy multitudes1 the rumble of vehicles1 the huckster's cries1 the cab-men's calls1 sharp exclamations and quick retorts in the jostling throngs1 the beggar's piping cry1 the sailor's song1 fragments of conversation1 broken strains of music1 the blare of trumpets1 the neighing of horses1 ear-piercing whistles1 ringing of bells1 shouts1 responses1 rushing trains and all that mingled din and soul-stirring roar that rises in clamor above the great town's traffic4 ,footnote ,a3 ,sensations1 once experienced1 modify the nervous organism1 so that copies of them arise again in the mind after the original outward stimulus is gone4 ,no mental copy1 however1 can arise in the mind1 of any kind of sensation which has never been directly excited from without4 ,the blind may dream of sights1 the deaf of sounds1 for years after they have lost their vision or hearing2 but the man born deaf can never be made to imagine what sound is like1 nor can the man born blind ever have a mental vision4 ,in ,locke's words1 already quoted1 'the mind can frame unto itself no one new simple idea4' ,the originals of them all must have been given from without4 ,fantasy1 or ,imagination1 are the names given to the faculty of reproducing copies of originals once left4 ,the imagination is called 'reproductive' when the copies are literal2 'productive' when elements from different originals are recombined so as to make new wholes 7,wm4 ,james3 ,psychology1 p4 #cjb74 ,at will1 ,i leave all this and stand alone on mountain tops in ,syria1 ,india1 or overlooking old ,nile's valley1 wrapped in the awful grandeur of solemn silence4 ,here ,i may bid fallen empires rise and pass in grand procession before my mental vision and live again their little lives2 fight once more their battles2 begin again each petty struggle for place1 for power1 for control of the world's affairs2 revive their customs2 live again their loves and hates1 and preach once more their religions and their philosophies--all this the mind may do1 and that as easily and as quickly as in thought it may leave this room1 cross the street to a neighbor's home1 and there take note of the familiar objects within his habitation4,a ,footnote ,a3 ,mormon ,doctrine of ,deity1 p4 #acb4 #f4 ,ratiocination3,a ,the mind 7,intelligence7 can combine various general principles or individual facts and principles2 and in the combination and comparison of them1 it can perceive other facts and principles4,b ,in other words1 ,intelligence is capable of reasoning2 of building up conclusions from the data of its knowledge4 ,it has the power of deliberation and of judgment2 by which it may determine that this state or condition is better than another state or condition4 ,that this1 tending to good1 should be encouraged2 and that1 tending to evil1 should be discouraged1 or1 if possible1 destroyed4 ,footnote ,a3 ,the process of deducing conclusions from premises4 ,footnote ,b3 ,the ,truth of ,thought1 p4 #dj4 #g4 ,power of ,volition3 ,intelligence1 as embodied in man1 is also conscious of the power1 within certain limitations1 to will1 and to perform what he wills to do3 ,to rise up1 to sit down2 to raise his arm1 to let it fall2 to walk1 to run1 to stand2 to go to ,paris1 to ,berlin1 or to ,egypt2 to write a book1 to build a house1 to found a hospital2 to control largely his actions1 physical and moral2 he can be sober or drunken2 chaste1 or a libertine2 benevolent or selfish2 honest or a rogue4 ,having deliberated upon this and that and having formed a judgment that one thing is better than another1 or that one condition is better than another1 he has power to choose between them and can determine to give his aid to this and withhold it from that4 ,so that volition1 within certain limitations at least1 seems also to be a quality of ,intelligence4,a ,it is of course possible to conceive of ,intelligence and its necessarily attendant consciousness1 existing without volition2 but ,intelligence so conceived is shorn of its glory1 since under such conditions it can make no use whatsoever of its powers4 ,its very thinking would be chaotic2 its consciousness distressing4 ,if active at all its actions would be without purpose and as chaotic as its thinking would be1 unless it could be thought of as both thinking and acting as directed by an intelligent1 purposeful will external to itself3 which would still leave the ,intelligence a mere automaton1 without dignity or moral quality1 or even intellectual value4,b ,i therefore conclude that while it is possible to conceive of ,intelligence with its necessarily attendant consciousness as without volition1 still1 so far as we are acquainted with ,intelligence1 as manifested through men1 volition--sometimes named soul-freedom or free-agency is a quality that within certain limitations1 attends upon ,intelligences and may be an inherent quality of ,intelligence1 a necessary attribute of its very essence1 as much so as is consciousness itself4 ,footnote ,a3 ,seventy's ,second ,year ,book1 ,lesson ,i and ,,iv4 ,footnote ,b3 ,freedom and reason make us men1 ,take these away1 what are we then8 ,mere animals1 and just as well ,the beasts may think of heaven or hell4 --,latter-day ,saints' ,hymn ,book1 p4 #bfc4 #h4 ,recapitulation3 ,we have found1 then1 #a4 ,that ,intelligences are eternal--self-existing intelligent entities2 #b4 ,that they are called ,intelligences because intelligence is their chief characteristic2 #c4 ,that being intelligent consciousness is in them a necessary quality2 #d4 ,that they are both self-conscious1 and conscious of an external universe not self2 #e4 ,that ,intelligences have the power to generalize--to rise from the contemplation of the particular to the general1 from the individual to universal2 #f4 ,that ,intelligences can perceive the existence of certain a priori principles that are incontrovertible--necessary truths--which form a basis of knowledge2 #g4 ,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 consciousness2 #h4 ,that ,intelligences have power to reason 7ratiocination71 to deliberate1 to form judgments2 #i4 ,that ,intelligences have volition1 physical1 mental and moral1 within certain limitations--a power both to will and to do2 in other words they are free1 or free agents4 ,it should be understood that these brief remarks respecting ,intelligence and ,intelligences are in no sense a treatise1 even brief and cursory1 on psychology2 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 treatise1 some definite idea may be had as to what is meant4 ,,lesson ,,ii4 7,scripture ,reading ,exercise47 ,,eternity ,,of ,,intelligences4 ,,analysis4 ,i4 ,eternal ,existence of the ,word--the ,christ4 ,,ii4 ,eternal ,existence of ,all ,intelligences4 ,,iii4 ,proofs of ,eternity4 #a4 ,book of ,abraham4 #b4 ,joseph ,smith's ,writings4 ,,iv4 ,of ,words ,used ,interchangeably4 ,,references4 ,doc4 ,cov41 ,sec4 #ic2 ,seventy's ,year ,book ,,ii1 ,lesson i and iv2 ,book of ,abraham1 ,ch4 iii2 ,joseph ,smith1 ,king ,follett's ,sermon1 ,improvement ,era1 ,jan4 #aiji2 ,art4 ,immortality1 ,ibid41 ,april1 #aijg4 ,,special ,,text3 ,man was also in the beginning with ,god4 ,intelligence1 or the light of truth1 was not created or made1 neither indeed can be4 7,doc4 ,cov41 ,sec4 #ic3bi47 ,,discussion4 #a4 ,eternity of ,intelligence3 ,in the preface of ,st4 ,john's ,gospel it is written3 ,i4 the beginning was the ,word1 and the ,word was with ,god1 and the ,word was ,god4 ,the same was in the beginning with ,god4 ,all things were made by him2 and without him was not anything made that was made4 ,in him was life2 and the life was the light of men4 99 99 ,and the ,word was made flesh and dwelt among us 7and we beheld his glory1 the glory as of the only begotten of the ,father71 full of grace and truth 7,john #a3a-d1 #ad74 ,this is in plain allusion to the ,christ1 and bears witness1 as all are agreed1,a to the co-eternity of the ,word of ,christ with ,god1 the ,father4 ,footnote ,a3 ,see ,commentary1 ,jamieson1--,fauset-,brown on ,st4 ,john #a3a-d4 ,also ,international ,revision ,commentary1 ,schaff--on ,st4 ,john #a3a-d4 ,the latter contrasting ,gen4 #a3a with ,st4 ,john's in the beginning1 says that the sacred historian 7,moses7 starts from the beginning and comes downwards1 thus keeping us in the course of time4 ,john starts from the same point1 but goes upwards1 thus taking us into the eternity preceding time4 ,in ,gen4 #a3a1 we are told that ,god in the beginning created1--an act done in time4 ,here 7,john #a3a7 we are told that in the beginning the ,word was1 a very strongly antithetical to come into being 7verses #c1 #ad1 comp4 #h3eh71 and implying an absolute existence preceding1 the point referred to4 ,as that which is absolute self-existent1 not created--that which is--is eternal1 so the predication of eternity is involved in the clause before us taken as a whole4 ,he who thus was in the beginning1 who1 as we afterwards read1 was with ,god1 and was ,god1 here bears the name of the ,word1 ,logos1 which means both reason--intelligence8 and word expression8 ,for justification of the interpolated words in brackets1 ,i refer to ,dummelow's ,commentary on the same passage3 ,logos has two meanings in ,greek3 7#a7 ,reason or intelligence as it exists inwardly in the mind2 and 7#b7 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 ,god4 ,commentary on ,john #a3a-d4 ,in the ,doctrine and ,covenants this doctrine of the co-eternity of the ,word with ,god is reaffirmed1 and also is expressed more explicitly4 ,john1 the ,christ is represented as saying1 saw and bore record of the fullness of my glory4 99 99 99 ,and he bore record saying1 ',i saw his glory that he was in the beginning before the world was4 ,therefore in the beginning the ,word was1 for he was the ,word1 even the messenger of salvation1 the light and the ,redeemer of the ,world' 7,doc4 ,cov4 ,sec4 #ic3f-i74 #b4 ,extension of the ,doctrine of ,co-eternity3 ,but not only is the doctrine of the co-eternity of the ,christ with ,god the ,father affirmed in this revelation1 but that co-eternity is extended to the spirits 7,intelligences--of which more later7 of men4 ,verily ,i say unto you1 the ,christ is represented as saying1 ,i was in the beginning with the ,father1 and am the first born4 99 99 99 ,ye1 addressing the brethren present when the revelation was given--,ye were also in the beginning with the ,father2 that which is spirit that is1 that part of you which is spirit--i4 e41 ,intelligence--that was in the beginning with ,god1 even the spirit of truth4 #c4 ,extension of the ,doctrine of ,co-,eternity to all ,intelligences3 ,in a subsequent verse this doctrine of co-eternity is extended to the whole race of men2 man the race was also in the beginning with ,god4 ,and that statement is immediately followed with this3 ,intelligence1 or the light of truth that which perceives truth1 was not created or made1 neither indeed can be 7,doc4 ,cov4 ,sec4 #ic3bi74 ,let us recapitulate3 ,the co-eternity of the ,christ and ,god the ,father in the beginning before the world was1 is affirmed4 ,then the like co-eternity of the spirits of the men present when the revelation was given is affirmed4 ,after which the like co-eternity of ,man--used in the generic sense1 meaning the race1 is affirmed2 followed by the declaration that ,intelligence1 or the light of truth1 was not created or made1 neither indeed can be1 then of course1 it follows that ,intelligences are eternal1 self-existing things4 ,it may be urged1 however1 that the word ,intelligence in the revelation quoted above is used in the singular1 not in the plural form4 ,and hence may refer to ,intelligence in general1 as being uncreated and unbeatable1 and not to the eternity of individual ,intelligences4 ,but the passage immediately preceding the declaration ,man also was in the beginning with ,god1 stands as an explanation of that declaration4 ,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 ,god3 and now1 ,intelligence1 the intelligent entity in man1 in the race--and surely the ,intelligence in each man is a complete and separate entity was not created or made1 neither indeed can be4 ,in other words1 these ,intelligences are as eternal as ,god is1 or as the ,christ is1 or the ,holy ,spirit4 ,this becomes more apparent when we learn in a subsequent verse of the revelation that man is spirit 7verse #cc74 ,that is1 in the inner fact of him1 in the power and glory of him1 man is not so many pounds avoirdupois of bone1 muscle1 lime1 phosphate1 water and the like2 but in the great fact of him he is spirit--spirit substance and ,intelligence4,a ,and so far as human or revealed knowledge can aid one in forming a conclusion1 there is no ,intelligence existing separate and apart from persons1 from intelligent entities1 from individuals4 ,either it exists as persons1 or as preceding from them1 as a power or force1 but never separated from them1 any more than a ray of light is separated from the luminous body whence it proceeds4 ,so that if any affirm a universal ,intelligence1 or ,cosmic ,mind1 or ,over ,soul1 in the universe1 it is an influence1 a power proceeding either from an individual ,intelligence or from harmonized individual ,intelligences1 a mind atmosphere proceeding from them--a projection of their mind power into the universe1 as the sun and all suns1 project light and warmth into the universe4,b ,footnote ,a3 ,that is the more real part of a man in which his characteristics and his qualities are4 ,all the facts and phenomena of life confirm the doctrine that the soul is the real man4 ,what makes the quality of a man8 ,what gives him character as good or bad1 small or great1 lovable or detestable8 ,do these qualities pertain to the body8 ,every one knows that they do not4 ,but they are qualities of the mind4 ,then the real man is not the body1 but the living soul 7,samuel ,m4 ,warren1 ,world's ,parliament of ,religions1 ,vol4 ,i1 p4 #dhj74 ,footnote ,b3 ,mormon ,doctrine of ,deity1 p4 #aff-afi1 where the subject is discussed at some length under the title1 ,of ,god1 the ,spirit of the ,gods4 #d4 ,proof of the ,co-eternity of all ,intelligences3 ,in further evidence of the eternal existence of individual ,intelligences ,i quote from the ,book of ,abraham3 ,if two things exist and there be one above the other1 there shall be greater things above them4 99 99 99 ,if there be two spirits1 and one shall be more intelligent than the other1 yet these two spirits1 notwithstanding one is more intelligent than the other1 have no beginning2 they existed before1 they shall have no end1 they shall exist after1 for they are gnolaum1 or eternal 7,book of ,abraham1 ,chs4 #c1 #af1 #ah74 ,to this may be added the teaching of the ,prophet ,joseph ,smith who1 in the closing days of his earthly ministry1 dwelt much upon this subject and treated it with great emphasis4 ,at the conference of the ,church at ,nauvoo in ,april1 #ahdd1 in a sermon1 he said4 ,the soul--the mind of man--the immortal spirit--where did it come from8 ,all learned men and doctors of divinity say that ,god created it in the beginning1 but it is not so2 the very idea lessens man in my estimation4 ,i do not believe the doctrine4 ,i know better4 ,hear it1 all ye ends of the world1 for ,god has told me so1 if you don't believe me1 it will not make the truth without effect ,we say that ,god himself is a self-existent being4 ,who told you so8 ,it is correct enough1 but how did it get into your head8 ,who told you that man did not exists in like manner1 upon the same principles8 ,man does exist upon the same principles4 99 99 99 ,the mind or the intelligence which man possess is co-equal1 co-eternal,a with ,god himself4 ,i know my testimony is true4 99 99 99 ,i am dwelling on the immorality of the spirit of man4 ,is it logical to say that the intelligence of spirits is immortal1 and yet that it 7i4 e41 the intelligence7 had a beginning8 ,the intelligence of spirits had no beginning1 neither will it have an end4 ,that is good logic4 ,that which has a beginning may have an end4 ,there never was a time when there were no spirits1 for they are co-equal co-eternal with our ,father in heaven4 99 99 99 ,intelligence is eternal and exists upon a self-existent principle4 ,it is a spirit from age to age and there is no creation about it4 99 99 99 ,the first principles of a man are self-existent with ,god4,b ,footnote ,a3 ,the ,prophet could not have intended to teach that the intelligence in man was co-equal with ,god1 except as to being co-equal in eternity with ,god1 since the ,book of ,abraham teaches that ,god is more intelligent than all other intelligences 7,ch4 iii3#ai71 and the ,prophet himself taught the same truth4 ,hence the insertion of the word above in brackets4 ,it must be remembered that the report of this discourse was not stenographic and this was doubtless a verbal error1 due to imperfect reporting4 ,footnote ,b3 ,king ,follett ,sermon1 ,april1 #ahdd1 ,improvement ,era1 ,vol4 ,,xii1 ,jan4 #aiji4 ,also ,journal of ,discourses1 ,vol4 ,,vi4 #e4 ,words used ,interchangeably3 ,here it is necessary to repeat with some additions1 what was said in ,year ,book ,,ii1 on the use of words interchangeably3 ,it is often the case that misconceptions arise through a careless use of words1 and through using words interchangeably1 without regard to shades of differences that attach to them2 and this in the scriptures as in other writings4 ,indeed1 this fault is more frequent in the scriptures perhaps than in any other writings for the reason that1 for the most part1 they are composed by men who did not aim at scientific exactness in the use of words4 ,they were not in most cases equal to such precision in the use of language1 in the first place2 and in the second1 they depended more upon the general tenor of what they wrote for making truth apparent than upon technical precision in a choice of words2 ideas1 not niceness of expression1 was the burden of their souls2 thought1 not its dress4 ,hence1 in scripture1 and ,i might say especially in modern scripture1 a lack of careful or precise choice of words1 a large dependence upon the general tenor of what is written to convey the truth1 a wide range in using words interchangeably that are not always exact equivalents1 are characteristics4 ,thus the expression1 ,kingdom of ,god1 ,kingdom of ,heaven1 the ,whole ,family in ,heaven1 the ,church of ,christ1 the ,church of ,god1 are often used interchangeably for the ,church of ,christ when they are not always equivalents2 so1 too1 are used the terms ,spirit of ,god1 and ,holy ,ghost2 ,spirit of ,christ1 and the ,holy ,ghost2 ,spirit1 and ,soul2 intelligences1 and spirits1 and angels4 ,i mention this in passing1 because ,i believe many of the differences of opinion and much of the confusion of ideas that exist arise out of our not recognizing1 or our not remembering these facts4 ,hereafter let the student be on his guard in relation to the use of the words intelligences1 spirits1 soul1 mind1 etc42 and he will find his way out of many a difficulty4 ,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 interchangeably4 ,it is observed that he uses the words ,intelligence and spirit interchangeably--one for the other2 and yet we can discern that it is the intelligence of spirits1 not spirits entire 7see next subdivision7 that is the subject of his thought4 ,it is the ,intelligence of ,spirits that he declares uncreated and uncreatable--eternal as ,god is4 ,the same interchangeable use of the terms is to be observed in the ,book of ,abraham 7,ch4 iii3#af-bh7 and in other scriptures4 ,,lesson ,,iii4 7,scripture ,reading ,exercise47 ,,intelligences ,,and ,,spirits4 ,,analysis4 ,i4 ,the ,differences ,between ,uncreated ,intelligences and ,spirits4 ,,ii4 ,men and ,jesus of the ,same ,order of ,intelligences4 ,,iii4 ,jesus but the ,first ,born of ,many ,brethren4 ,,references4 ,improvement ,era1 ,art4 ,immortality1 ,april1 #aijg4 ,seventy's ,second ,year ,book1 ,lessons i and ii4 ,book of ,abraham1 ,ch4 iii2 ,king ,follett ,sermon1 ,improvement ,era1 ,jan41 #aiji4 ,doc4 ,cov41 ,sec4 #ic4 ,joseph ,smith's ,doctrines ,vindicated1 ,improvement ,era1 ,march and ,april1 #aiaj4 ,,special ,,text3 ,go to my brethren1 and say unto them1 ,i ascend unto my ,father1 and to your ,father2 to my ,god and your ,god4 7,jesus ,christ3 ,st4 ,john xx3#ai47 ,,discussion4 #a4 ,uncreated ,intelligences and ,spirits3 ,in the ,book of ,mormon we have the revelation which gives the most light upon the spiritexistence of ,jesus1 and1 through his spirit-existence1 light upon the spiritexistence of all men4 ,the light is given in that complete revelation of the pre-existent1 personal spirit of ,jesus ,christ1 made to the brother of ,jared1 ages before the spirit of ,jesus tabernacled in the flesh4 ,the essential part of the passage follows3 ,behold1 ,i am he who was prepared from the foundation of the world to redeem my people4 ,behold1 ,i am ,jesus ,christ ,and never have ,i showed myself to man whom ,i have created1 for never has man believed in me as thou hast4 ,seest thou that ye are created after mine own image8 ,yea1 even all men were created in the beginning after mine own image4 ,behold this body which ye now behold1 is the body of my spirit1 and man have ,i created after the body of my spirit2 and even as ,i appear unto thee to be in the spirit1 will ,i appear unto my people in the flesh4,a ,footnote ,a3 ,ether1 ,ch4 iii3#ad-af4 ,what do we learn from all this8 ,first1 let it be re-called that according to the express word of ,god intelligences are not created1 neither indeed can they be4 ,now1 with the above revelation from the ,book of ,mormon concerning the spirit-body of ,jesus1 before us1 we are face to face with a something that was begotten1 and in that sense a creation1 a spirit1 the first born of many brethren2 the beginning of the creations of ,god4 ,the spirit is in human form--for we are told that as ,christ's spirit-body looked to ,jared's brother1 so would the ,christ look to men when he came among them in the flesh2 the body of flesh conforming to the appearance of the spirit1 the earthly to the heavenly4 ,this body which ye now behold is the body of my spirit--the house1 the tenement of that uncreated intelligence which had been begotten of the ,father a spirit1 as later that spirit-body with the intelligent1 uncreated entity inhabiting it1 will be begotten a man4 ,this body which you now behold is the body of my spirit1 or spirit-body4 ,there can be no doubt but what here spirit as in the ,book of ,abraham1 and in the passages quoted from the ,prophet's ,king ,follet's ,sermon1 is used interchangeably with intelligence1 and refers to the uncreated entity2 as if the passage stood3 ,this is the body inhabited by an intelligence4 ,the intelligent entity inhabiting a spirit-body make up the spiritual personage4 ,it is this spirit life we have so often thought about1 and sang about4 ,in this state of existence occurred the spirit's primevil childhood2 here spirits were nurtured near the side of the heavenly ,father1 in his high and glorious place2 thence spirits were sent to earth to unite spirit-elements with earth-elements--in some way essential to a fullness of glory and happiness4 ,man is ,spirit4 ,the elements are eternal1 and ,spirit and ,element inseparably connected receive a fullness of joy2 and when separated man cannot receive a fullness of joy4 ,the elements are the tabernacle of ,god2 ,yea1 man is the tabernacle of ,god even temples4,a ,hence spirits are sent to earth1 to take on its elements1 and to learn the lessons earth-life has to teach4 ,the half awakened recollections of the human mind may be chiefly engaged with scenes1 incidents and impressions of that former spirit life2 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 ,god4 ,footnote ,a3 ,doc4 ,cov4 ,sec4 #ic3cb-ce4 ,the difference1 then1 between spirits and intelligences1 as here used1 is this3 ,spirits are uncreated intelligences inhabiting spiritual bodies2 while intelligences1 pure and simple1 are intelligent entities1 but unembodied in either spirit bodies or bodies of flesh and bone4 ,they are uncreated1 self-existent entities2 but let it be observed1 in passing1 that nothing is here said in relation to the form of these intelligent entities1 nor anything as to their mode of existence4 ,indeed1 so far as ,i know1 nothing has been revealed in relation to their form or mode of existence2 nothing beyond the fact of existence1 their eternity and the qualities necessary to them as ,intelligences4 #b4 ,jesus and ,men of the same ,order of ,intelligences3 ,the scriptures teach that ,jesus ,christ and men are of the same order of beings2 that men are of the same race with ,jesus1 of the same nature and essence2 that he is indeed our elder brother4 ,for it became him1 for whom are all things and by whom are all things1 in bringing many sons unto glory1 to make the captain of their salvation perfect through suffering4 ,for both he that sanctifieth and they who are sanctified are all of one3 i4 e41 essence or nature2 or1 regarding men's spirits1 of one ,father for which cause he is not ashamed to call them brethren4,a ,hence1 though the ,christ is more perfect in righteousness1 and more highly developed in intellectual and spiritual powers than men1 yet these differences are of degree1 not of kind2 so that what is revealed concerning ,jesus1 the ,christ1 may be of infinite helpfulness in throwing light upon the nature of man and the several estates he has occupied and will occupy hereafter4 ,the coeternity of ,jesus ,christ with ,god1 the ,father1 and the extension of the principle of co-eternity of the ,intelligences in men with ,jesus ,christ and ,god has been already pointed out4,b ,footnote ,a3 ,heb4 ii3#aj1 #aa4 ,footnote ,b3 ,lesson ,,ii1 this treatise4 ,again at the resurrection of the ,christ1 according to the testimony of ,st4 ,john1 the ,master said to ,mary of ,magdala3 ,go to my brethren the apostles and say unto them1 ,i ascend unto my ,father1 and your ,father1 and to my ,god1 and your ,god 7,st4 ,john #bj3ag74 ,hence we have ,jesus and the apostles with the same ,father1 the same ,god1 and the fact of brotherhood proclaimed4 ,if such relation exists between ,jesus and the apostles1 then it exists between ,jesus and all men1 since the apostles were men of like nature with other men4 ,in his great discourse in ,mars ,hill1 ,paul not only declares that ,god hath made of one blood all nations of men--but he also quoted with approval the ,greek poet ,aratus1 where the latter says3 ,for we are also his 7,god's7 offspring2 and to this the apostle adds3 ,for as much1 then1 as we are the offspring of ,god hence of the same race and nature1 we ought not to think that the ,godhead is like unto gold1 or silver1 or stone1 graven by art after man's device4,a ,our own nature1 one might add1 in continuation of the apostle's reasoning1 should teach those who recognize men as the offspring of ,god1 better than to think of the ,godhead as of gold1 or silver1 or stone1 graven by art after man's device1 since the nature of the offspring partakes of the nature of the parent2 and our own nature teaches us that men are not as stocks and stones1 though the latter be graven by art after the devices of men4 ,footnote ,a3 ,acts xvii3#bf-cj4 ,paul might also have quoted the great ,hebrew poet3 ,god standeth in the congregation of the mighty2 he judgeth among the ,gods4 99 99 99 99 ,i have said ye are ,gods2 and all of you are children of the ,most ,high4,a ,footnote ,a3 ,psalms lxxxii3#a1 #f1 #g4 ,the matter is clear then1 men and ,gods are of the same race2 ,jesus is the ,son of ,god1 and so1 too1 are all men the offspring of ,god1 and ,jesus but the first born of many brethren4 ,eternal ,intelligences are begotten of ,god1 spirits2 and hence are sons of ,god--a dignity that never leaves them4 ,behold1 said one of old1 now are we the sons of ,god1 and it doth not yet appear what we shall be2 but we know that when he shall appear we shall be like him2 for we shall see him as he is4,a ,footnote ,a3 ,i ,john iii3#b4 ,i am not unmindful of the array of evidence that may be massed to prove that it is chiefly through adoption1 through obedience to the ,gospel of ,christ1 that man in the scripture is spoken of as being a son of ,god4 ,but this does not weaken the evidence for the fact for which ,i am contending1 viz41 that man is by nature the son of ,god4 ,he becomes alienated from his ,father and the ,father's kingdom through sin1 through the transgression of the law of ,god2 hence the need of adoption into the heavenly kingdom1 and into son-ship with ,god4 ,but though alienated from ,god through sin1 man is nevertheless by nature the son of ,god4 #c4 ,jesus the ,first ,born of ,many ,brethren3 ,sure it is that ,god1 the ,father1 is the ,father of the spirits of men4 ,we1 says ,paul1 have had fathers of our flesh which corrected us1 and we gave them reverence3 shall we not much rather be in subjection unto the ,father of spirits and live8 7,heb4 #ab3i74 ,according to this1 then there is a ,father of ,spirits4 ,it follows1 of course1 that spirits1 have a father--they are begotten4 ,it should be remarked that the term1 spirits in the above passage cannot refer to self-existent1 unbegotten intelligences of the revelations1 considered in the foregoing lessons2 and certainly this relationship of father to spirits is not one brought about in connection with generation of human life in this world4 ,paul makes a very sharp distinction between ,fathers of our flesh and the ,father of spirits in the above4 ,father to spirits is manifestly a relationship established independent of man's earth-existence2 and1 of course1 is an existence which preceded earth-life1 and where the uncreated ,intelligences are begotten spirits4 ,hence1 the phrase shall we not be subject to the ,father of spirits and live8 ,christ is referred to by the writer of the epistle to the ,colossians1 as the first born of every creature 7i3#ae72 and the ,revelator speaks of him as the beginning of the creation of ,god 7,rev4 #c3ad72 and in the revelation already quoted so often 7,doc4 ,cov4 ,sec4 xciii7 ,jesus represents himself as being in the beginning with the ,father2 and as the first born4 ,the reference to ,jesus as the first born of every creature cannot refer to his birth into earth-life1 for he was not the first-born into this world2 therefore1 his birth here referred to must have reference to the birth of his spirit before his earth life4 ,the reference to ,jesus as the beginning of the creation of ,god1 cannot refer to his creation or generation in earth-life2 for manifestly he was not the beginning of the creations of ,god in this world2 therefore1 he must have been the beginning of ,god's creation elsewhere1 viz41 in the spirit world1 where he was begotten a spiritual personage2 a son of ,god4 ,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-life1 since as to the flesh he is not our elder brother any more than he is the first born in the flesh2 there were many born in the flesh before he was1 and older brothers to us1 in the flesh1 than he was4 ,the relationship of elder brother cannot have reference to that estate where all were self-existent1 uncreated and unbegotten1 eternal ,intelligences2 for that estate admits of no such relation as elder1 or younger2 for as to succession in time1 the fact on which younger or elder depend1 the ,intelligences are equal1 that is1--equal as to their eternity4 ,therefore1 since the relationship of elder brother was not established by any circumstance in the earth-life of ,jesus1 and could not be established by any possible fact in that estate where all were self-existing ,intelligences1 it must have been established in the spirit life1 where ,jesus1 with reference to the hosts of ,intelligences designed to our earth1 was the first born spirit1 and by that fact became our ,elder ,brother1 the first born of every creature1 the beginning of the creations of ,god14as pertaining to our order of existence4 #d4 ,views of ,sir ,oliver ,lodge on the ,eternity of ,mind3 ,some scientists also bear testimony to the truth of the principle here contended for4 ,sir ,oliver ,lodge1 when arguing for the reality of that mysterious1 vital something which builds up from earth elements an oak1 an eagle or a man1 closes with the question1 ,is it something which is really nothing1 and soon shall it be manifestly nothing8 ,not so1 he answers1 nor is it so with intellect and consciousness and will1 nor with memory and love and adoration1 nor all the manifold activities which at present strangely interact with matter and appeal to our bodily senses and terrestrial knowledge2 they are not nothing1 nor shall they ever vanish into nothingness or cease to be4 ,they did not arise with us2 they never did spring into being2 they are as eternal as the ,godhead itself1 and in the eternal ,being they shall endure for ever4 99 99 99 ,and surely in this respect there is a unity running through the universe1 and a kinship between the human and the ,divine2 witness the eloquent ejaculation of ,carlyle3,a ,footnote ,a3 ,of ,paul1 too1 and of ,david before him4 ,see ,hebrews ii3#f1 and ,psalms viii3#d4 ',what then1 is man6 ,what1 then1 is man6 ',he endures but for an hour1 and is crushed before the moth4 ,yet in the being and in the working of a faithful man is there already 7as all faith from the beginning1 gives assurance7 a something that pertains not to this wild death-element of ,time2 that triumphs over ,time1 and is1 and will be1 when ,time shall be no more4--,science and ,immortality1 pp4 #afj1 #afa4 ,,lesson ,,iv4 7,scripture ,reading ,exercise47 ,,intelligences ,,and ,,progress4 ,,analysis4 ,i4 ,intelligences ,differ in ,degree of-- #a4 ,intelligence4 #b4 ,nobility4 #c4 ,greatness4 #d4 ,moral quality4 ,,ii4 ,the ,one ,greater than ,all--,god4 #a4 ,where ,intelligences differ in degree there must be ,one ,most ,intelligent of all4 #b4 ,his greatness immeasurable4 ,,iii4 ,capacity of ,intelligences for ,progress4 #a4 ,inherent ,powers of1 #b4 ,led and helped in ,progress by ,higher ,intelligences4 ,,iv4 ,union of ,spirit and ,earth-,elements ,essential to ,progress of ,intelligences4 ,,references ,book of ,abraham1 ,ch4 iii2 ,book of ,moses 7in ,pearl of ,great ,price71 ,ch4 i3#be-ch4 ,new ,witnesses for ,god1 ,vol4 ,,iii1 pp4 #aih-bjg4 ,king ,follett ,sermon1 ,improvement ,era1 ,january1 #aiji4 ,immortality of ,man1 ,improvement ,era1 ,april #aijg4 ,doc4 ,cov41 ,sec4 #ic and ,sec4 #hh4 ,seventy's ,year ,book ,,ii1 ,lessons ,,ii and ,,iii4 ,,special ,,text3 ,they who keep their first estate shall be added upon2 and they who keep not their first estate shall not have glory in the same kingdom with those who keep their first estate2 and they who keep their second estate1 shall have glory added upon their heads for ever and ever4 7,book of ,abraham1 ,ch4 iii3#bd-bf47 ,,discussion4 #a4 ,the ,varying ,degrees of ,intelligence ,among ,intelligences3 ,we are already made aware of the fact in the preceding lessons that though ,intelligences are equal in eternity of existence1 it does not follow that they are equal in degree of intelligence4 7,lesson ,,ii4 ,subdivision #d47 ,if two things exist1 said the ,lord to ,abraham1 and there be one above the other1 there shall be greater things above them4 99 99 99 ,these two facts do exist1 that there are two spirits1 one being more intelligent than the other2 there shall be another more intelligent than they4,a ,not only do intelligences differ in regard to the degree of intelligence1 but they differ also in moral quality and greatness and nobility4 ,now the ,lord had shown unto me1 ,abraham1 the ,intelligences that were organized before the world was2 and among all these there were many of the noble and great ones2 ,and ,god saw these souls that they were good1 and he stood in the midst of them1 and he said3 ,these ,i will make my rulers2 for he stood among those that were spirits1 and he saw that they were good2 and he said unto me3 ,abraham1 thou art one of them2 thou wast chosen before thou wast born4,a ,footnote ,a3 ,book of ,abraham1 ,ch4 iii4 ,the among all these were many of the noble and great ones2 and he saw that they were good1 clearly manifests that reference is made to capacity1 to largeness of mind-power1 and to moral quality2 and from among these noble and great ones1 shall the rulers come4 ,abraham was a type of the noble and great ones1 and was chosen before he was born1 and assigned to the part he took in his earth life1 and is known preeminently as the friend of ,god1 the ,father of the faithful4 ,similarly was ,jeremiah foreknown and foreordained to be a ,prophet 7,jeremiah i3#e72 so1 too1 was ,st4 ,john1 the friend of ,jesus1 7,i ,nephi1 xiv3#ah-bg74 ,so also the ,christ was chosen and his mission appointed--he was the ,lamb slain from before the foundation of the ,world 7,rev4 xiii3#h74 ,and in his great prayer1 before his passion1 he said3 ,and now1 ,o ,father1 glorify thou me with thine own self1 with the glory which ,i had with thee before the world was4,a ,footnote ,a3 ,st4 ,john xvii3#e4 ,varying degrees of intelligence1 then1 among the ,intelligences1 as also varying degrees of greatness and nobility of soul and of moral quality are established2 and doubtless the variation in the pre-earth existence is as great as it is in earth life4 #b4 ,the ,one ,more ,intelligent ,than ,all--,god3 ,when it is conceded that among ,intelligences there are varying degrees of intelligence1 and greatness and nobility and moral quality1 then it follows that there may be ,one who is the most intelligent of all1 greatest1 noblest1 best2 most wise and most powerful4 ,and how far this greatest and best may arise above the other ,intelligences1 who may say8 ,there are no terms of comparison for the superlative4 ,it rises above all comparisons1 and how far above that to which it stands next--how far above the better the best rises--none may say4 ,the same holds as to the greatest and the noblest--how far greatest rises above great2 how far noblest rises above noble1 or best above good1 none may say4 ,it may be that the most intelligent1 may mean not only more intelligent than any other one out of the mass of ,intelligences1 but more intelligent than all combined2 and this indeed is the interpretation ,i place upon the following passage in the ,book of ,abraham3 ,these two facts do exist1 that there are two spirits1 one being more intelligent than the other1 there shall be another more intelligent than they2 ,i am the ,lord thy ,god1 ,i am more intelligent than them ,all4 ,that is1 than ,all combined1 and for that reason is ,he ,god4 ,i dwell in the midst of them all1 says the ,lord to ,abraham4 ,i now1 therefore1 have come down unto thee to deliver 7i4 e41 reveal1 see verses #a-ae1 ,ch4 iii7 unto thee the works which my hands have made1 wherein my wisdom excelleth them all1 for ,i rule in the heavens above1 and in the earth beneath1 in all wisdom and prudence1 over all the ,intelligences thou hast seen 7,book of ,abraham1 ,ch4 iii3#ai-ba74 ,and to this agrees the following doctrine of the ,prophet3 ,in knowledge there is power4 ,god has more power than all other beings1 because he has greater knowledge2 hence he knows how to subject all other beings to himself4 ,he has power over all 7,sermon at ,nauvoo1 ,april #hth1 #ahdc1 ,hist1 of the ,church1 ,vol4 ,v1 p4 #cdj47 ,and as ,i have said elsewhere3 ,this ,mighty ,intelligence1 who is more intelligent than ,all is also the ,all-,wise ,one2 the ,all-,powerful ,one6 ,what he tells other ,intelligences to do must be precisely the wisest1 fittest thing that they could anywhere or anyhow learn--the thing which it will in all ways behoove them with right loyal thankfulness1 and nothing doubting1 to do4 ,there goes with this1 too1 the thought that this ,all-,wise ,one is the ,un-,selfish ,one1 the ,all-,loving ,one1 the ,one who desires that which is highest1 and best2 not for ,himself alone1 but for all2 and that1 too1 will be best for ,him4 ,his glory1 ,his power1 ,his joy will be enhanced by the uplifting of all1 by enlarging them2 by increasing their joy1 power1 and glory4 ,and because this ,most-,intelligent ,one is all this1 and does all this1 the other ,intelligencies worship ,him1 submit their judgments and their will to ,his judgment and ,his will4 ,he knows1 and can do that which is best2 and this submission of the mind to the most ,intelligent1 ,wisest--wiser than ,all--is worship4 ,this is the whole meaning of the doctrine and the life of the ,christ expressed in--,father1 not my will but ,thy will1 be done4 #c4 ,the ,capacity of ,intelligences for ,progress3 ,if what has been set forth as to the qualities1 or attributes of ,intelligences be true--that they are conscious of self and of not self2 that they have powers of perception1 comparison1 deliberation1 reason1 judgment1 imagination and volition1 7,see ,lesson ,i1 this treatise7 then they have in them the inherent elements of progress4 ,all they need with this inherent equipment for progress is proper environment and action1 and the guidance of the ,highest ,intelligence2 at least it must be admitted1 as to the last1 that progress would be more sure1 more rapid when so guided4 #d4 ,purpose in the ,earth-,life of ,man3 ,to provide the means and opportunity for progress the earth-life of man was planned4 ,as ,god stood among the ,intelligences1 he said to those that were with him3 ,we will go down1 for there is space there1 and we will take of these materials1 and we will make an earth whereon these may dwell2 and we will prove them herewith1 to see if they will do all things whatsoever the ,lord their ,god shall command them2 and they who keep their first estate shall be added upon2 and they who keep not their first estate shall not have glory in the same kingdom with those who keep their first estate2 and they who keep their second estate shall have glory added upon their heads for ever and ever4,a ,footnote ,a3 ,book of ,abraham1 ,ch4 iii3#bd-bf4 ,that is1 interpreting the closing declaration1 they shall have the blessings of eternal progress4 ,progress1 then1 is the purpose for which the earth life of man was planned--that ,intelligences might be added upon1 and that eternally4 ,this is my work and my glory1 says the ,lord1 to bring to pass the immortality and eternal life of man2 7,book of ,moses1 ,ch4 i3#ci1 ,pearl of ,great ,price74 ,that is of man as man4 ,not the immortality of the personal ,intelligence or spirit of man1 for that is already assured2 but the immortality of the spirit and body in their united condition1 and which together constitute man2 or the soul1 for1 in the revelations of ,god in this last dispensation1 the spirit and the body are said to be the soul3 ,through the redemption which is made for you is brought to pass the resurrection from the dead4 ,and the spirit and the body is the soul of man4 ,and the resurrection from the dead is the redemption of the soul 7,doc4 ,cov4 ,sec4 #hh3ad-af74 ,again1 ,men are that they might have joy1 said the ,prophet ,lehi4,a ,men are that they might have joy6 ,have we here the reappearance of the old ,epicurean doctrine1 pleasure is the supreme good1 and chief end of life8 ,no1 verily6 ,nor any other form of old hedonism--the ,greek ethics of gross self-interest4 ,for mark1 in the first place1 the different words joy and pleasure4 ,they are not synonymous4 ,the first does not necessarily arise from the second1 joy may arise from quite other sources than pleasure2 from pain1 even1 when the endurance of pain is to eventuate in the achievement of some good3 such as the travail of a mother in bringing forth her offspring2 the weariness and pain and danger of toil by a father1 to secure comforts for loved ones4 ,nor is the joy here contemplated the joy of mere innocence--mere innocence1 which say what you will of it1 is but a negative sort of virtue4 ,a virtue that is colorless1 never quite sure of itself1 always more or less uncertain1 because untried4 ,such a virtue--if mere absence of vice may be called virtue--would be unproductive of that joy the attainment of which is set forth in the ,book of ,mormon as the purpose of man's existence2 for in the context it is written1 ,they ,adam and ,eve would have remained in a state of 'innocence4' ,having no joy1 for they knew no misery2 doing no good1 for they knew no sin4 ,from which it appears that the joy contemplated in our ,book of ,mormon passage is to arise from something more than mere innocence1 which is1 impliedly1 unproductive of joy4 ,the joy contemplated in the ,book of ,mormon passage is to arise out of man's knowledge of evil1 of sin2 through knowing misery1 sorrow1 pain and suffering2 through seeing good and evil locked in awful conflict2 through a consciousness of having chosen in that conflict the better part1 the good2 and not only in having chosen it1 but in having wedded it by eternal compact2 made it his by right of conquest over evil4 ,it is a joy that will arise from a consciousness of having fought the good fight1 of having kept the faith4 ,it will arises from a consciousness of moral1 spiritual and physical strength4 ,of strength gained in conflict4 ,the strength that comes from experience2 from having sounded the depths of the soul2 from experiencing all emotions of which mind is susceptible2 from testing all the qualities and strength of the intellect4 ,a joy that will come to man from a contemplation of the universe1 and a consciousness that he is an heir to all that is--a joint heir with ,jesus ,christ and ,god2 from knowing that he is an essential part of all that is4 ,it is a joy that will be born of the consciousness of existence itself--that will revel in existence--in thoughts of and realizations of existence's limitless possibilities4 ,a joy born of the consciousness of the power of eternal increase4 ,a joy arising from association with the ,intelligences of innumerable heavens--the ,gods of all eternities4 ,a joy born of a consciousness of being1 of intelligence1 of faith1 knowledge1 light1 truth1 mercy1 justice1 love1 glory1 dominion1 wisdom1 power2 all feelings1 affections1 emotions1 passions2 all heights and all depths6 ,men are that they might have joy2 and that joy is based upon and contemplates all that is here set down4 7,new ,witnesses1 ,vol4 ,,iii1 pp4 #aii-abj47 ,footnote ,a3 ,,ii ,nephi ii3#be4 ,the foregoing considerations discover the purpose of ,god in the earth-life of man to be the progress and joy of men1 kindred ,intelligences with ,god2 and with that progress and joy of kindred ,intelligences1 there must be an ever widening manifestation of the glory of ,god4 ,the glory of ,god is ,intelligence1 or1 in other words1 light and truth 7,doc4 ,cov4 ,sec4 #ic3cf72 but not ,intelligence only as it inheres in ,himself2 but also as it finds expression and development in others4 #e4 ,a ,union of ,spirit and ,element ,essential to a ,fulness of ,joy3 ,in this progress of ,intelligences there must be movement1 action1 new environment1 estates1 experiences through which they pass4--,hence ,intelligences are begotten spirits1 and spirits are begotten men--the deathless element--,intelligence--must be united with earth-element1 to learn what earth-life has to teach1 and get itself expressed through earth-elements2 which also--so far as such elements shall be essential to an added dignity and power to the spirit of man--will be made immortal1 become an indissoluble part of the spiritual personage1 the spirit and the body thus inseparably united constituting the soul of man4,a ,man is spirit4,b ,the elements--earth elements--are eternal2 and spirit and element1 inseparably connected receive a fullness of joy2 and when separated man cannot receive a fullness of joy4 ,hence for man1 earth-existence became a necessity to progress1 and therefore it was provided4 ,footnote ,a3 ,now1 verily ,i say unto you1 that through the redemption which is made for you is brought to pass the resurrection from the dead4 ,and the spirit and the body is the soul of man4 ,and the resurrection from the dead is the redemption of the soul2 7,doc4 ,cov4 ,sec4 #hh1 verses #ad1 #ae1 #af74 ,footnote ,b3 ,doc4 ,cov4 ,sec4 #ic3cc1 #cd4 ,,lesson ,v4 7,scripture ,reading ,exercise47 ,,the ,,war ,,in ,,heaven4 ,,analysis4 ,i4 ,the ,war ,vaguely ,alluded to in ,hebrew ,scriptures4 ,,ii4 ,the ,war ,more ,definitely ,described4 ,,iii4 ,the ,causes of the ,war4 ,,references4 ,luke x3#ag1 #ah and ,john viii3#dd4 ,rev4 xii3#g-ab2 ,jude #f4 ,book of ,abraham1 ,ch4 iii3#bg-bh2 ,book of ,moses 7,pearl of ,great ,price71 ,ch4 iv3#d4;,a ,footnote ,a3 ,as side reading1 ,i suggest ,milton's ,paradise ,lost1 and ,elder ,orson ,f4 ,whitney's ,elias1 ,canto ,,iii4 ,,special ,,text3 ,and there was war in heaven3 ,michael and1 his angels fought against the dragon2 and the dragon fought and his angels1 and prevailed not2 neither was there place found any more in heaven4 ,and the great dragon was cast out4 ,he was cast out into the earth1 and his angels were cast out with him4 7,rev4 xii4#g-i47 ,,discussion4 #a4 ,recapitulatory3 ,the fact of the ,eternity of ,intelligences1 their essential qualities1 their capacity for progress1 the necessity for union with earth-elements in order to attain a fulness of joy1 the purpose of ,god with reference to man's earth-life--all these subjects having been treated in the preceding lessons2 we are now prepared to consider the several steps taken with reference to bringing to pass the earth-life of the spirits of men4 ,running throughout the ,hebrew scriptures1 but more or less vague1 there are traces of the pre-earth existence of intelligences1 and of strife and struggle in that existence2 rebellion and war2 failure of certain ones to keep first estates1 their being cast out and reserved in chains of darkness to some future day of judgment2 some reference also to eternal life that was promised of ,god before the world was made4 ,though these lack somewhat in clearness1 let me1 if they may not be set forth in anything like order1 at least mass them1 that they may be before us in one view4 #b4 ,the ,hebrew ,scriptures on the ,war in ,heaven3 ,in the very beginning of the ,hebrew scripture ,god1 in the creation1 is represented as addressing others engaged with him in the creation work3 ,and ,god said let us make man in our image1 after our likeness4,a ,then after the ,fall3 ,and the ,lord ,god said3 ,behold the man has become as one of us to know good and evil4,b ,perfectly blending with this idea of a plurality of divine ,intelligences engaging in the work of creation is the ,lord's question to ,job3 ,gird up now thy loins like a man1 for ,i will demand of thee1 and answer thou me3 ,where wast thou when ,i laid the foundations of the earth8 declare if thou hast understanding4 ,who hath laid the measures thereof1 if thou knowest8 or who hath stretched the line upon it8 ,whereupon are the foundations thereof fastened8 or who laid the corner stone thereof1 when the morning stars sang together1 and all the sons of ,god shouted for joy8,c ,footnote ,a3 ,gen4 i3#bf4 ,footnote ,b3 ,gen4 iii3#bb4 ,footnote ,c3 ,job xxxviii3#d-g4 ,it seems1 then1 that there were sons of ,god before the foundations of the earth were laid1 or even the measuring line was stretched upon it4 ,and may it not have been these ,sons of ,god1 whom ,god addressed in the creation work1 saying to them3 ,let us make man in our image--,the man has become as one of us8 ,on the return of the ,seventy whom ,jesus sent out on a special mission into every city and place where he himself proposed to go1 they said3 ,lord1 even the devils are subject to us in thy name4 ,to which ,jesus answered3 ,i beheld ,satan as lightning fall from heaven 7,luke x3#ag1 #ah74 ,as if he would say1 ,your victory over evil spirits in my name1 is not the first ,i have won over ,satan4 ,i saw him as lightning fall from heaven4,a ,one other reference to ,lucifer in this same connection is made by the ,christ2 when addressing contentious ,jews1 he said3 ,ye are of your father the devil1 and the lusts of your father ye will do4 ,he was a murderer from the beginning1 and abode not in the truth1 because there is no truth in him4 ,when he speaketh a lie1 he speaketh of his own2 for he is a liar1 and the father of it4,b ,footnote ,a3 ,there is much confusion among the commentators on this passage c4 f4 ,jamieson--,fausset-,brown with the ,international ,revision ,commentary on the passage4 ,dummelow's ,commentary1 however1 says3 ,our ,lord poetically compares ,satan's discomfiture at the successful mission of the ,seventy1 to his original fall from heaven4 ,he also regards ,john viii3#dd1 as referring to the same event4 ,footnote ,b3 ,st4 ,john viii3#dd4 ,in the ,book of ,revelation1 however1 and also in ,jude1 this war in heaven is more minutely described4 ,in the former it is said3 ,and there was a war in heaven2 ,michael and his angels fought against the dragon2 and the dragon fought and his angels1 and prevailed not2 neither was their place found any more in heaven4 ,and the great dragon was cast out1 that old serpent1 called the ,devil1 and ,satan1 which deceiveth the whole world2 he was cast out into the earth1 and his angels were cast out with him4 ,and ,i heard a loud voice saying in heaven1 ,now is come salvation1 and strength1 and the kingdom of our ,god1 and the power of his ,christ2 for the accuser of our brethren is cast down1 which accused them before our ,god day and night4 ,and they overcame him by the blood of the ,lamb1 and by the word of their testimony2 and they loved not their lives unto the death4 ,therefore rejoice1 ye heavens1 and ye that dwell in them4 ,woe to the inhabiters of the earth and of the sea6 for the devil is come down unto you1 having great wrath1 because he knoweth that he hath but a short time4,a ,footnote ,a3 ,rev4 xii3#g-ab4 ,and this from ,jude3 ,and the angels which kept not their first estate1 but left their own habitation1 he hath reserved in everlasting chains under darkness unto the judgment of the great day 7,jude #f74 ,peter also alludes to this event when he says3 ,god spared not the angels that sinned1 but cast them down to hell1 and delivered them into chains of darkness1 to be reserved unto judgment 7,,ii ,peter ii3#d74;,a ,footnote ,a3 ,it is upon these declarations of ,scripture that ,milton has based his gorgeous epic1 ,paradise ,lost4 #b4 ,modern ,scriptures on the ,war in ,heaven3 ,these are the scripture passages which ,i said in a vague way represent both the pre-earth existence of ,intelligences1 and a state of strife1 struggle1 rebellion1 war2 attended with the loss of first estate1 and place in heaven1 being thrust out into outer darkness4 ,but what the point of controversy1 the cause of difference upon which the war was based--all this we are left in ignorance of in these scriptures2 and even in those other scriptures yet to be quoted1 the brevity is painful1 and yet they shed great light upon conditions that one feels must have existed in heaven1 from the passages of ,hebrew scripture massed above4 ,in the ,doctrine and ,covenants occurs the following passage3 ,behold1 the ,devil was before ,adam speaking of ,adam in the ,garden of ,eden1 and of his temptation1 for he rebelled against me1 saying give me thine honor1 which is my power2 also a third part of the hosts of heaven turned he away from me because of their agency2 and they were thrust down and became the ,devil and his angels4 ,and behold there is a place prepared for them from the beginning1 which place is hell4,a ,footnote ,a3 ,doc4 ,cov41 ,sec4 #bi3cf-ch4 ,again1 in the revelation called the ,vision1 or ,vision of the ,three ,glories1 the ,prophet says3 ,and this we saw also1 and bear record1 that an angel of ,god who was in authority in the presence of ,god1 who rebelled against the ,only ,begotten ,son1 whom the ,father loved1 and who was in the bosom of the ,father--was thrust down from the presence of ,god and the ,son4 ,and was called ,perdition1 for the heavens wept over him--he was ,lucifer1 a son of the morning4 ,and we beheld and lo1 he is fallen6 is fallen6 even a son of the morning4 ,and while we were yet in the ,spirit1 the ,lord commanded us that we should write the vision1 for we beheld ,satan1 that old serpent--even the ,devil--who rebelled against ,god1 and sought to take the kingdom of our ,god1 and his ,christ4,a ,footnote ,a3 ,doc4 ,cov41 ,sec4 #gf3be-ch4 ,the ,book of ,abraham1 after representing ,god's purpose to create an earth in order that the ,intelligences in the midst of whom he dwelt might have earth-existence1 and be put in the way of eternal progress 7,ch4 iii3#bd1 #bf71 then asks3 ,whom shall ,i send8 ,and one answered like unto the ,son of ,man3 ,here am ,i1 send me4 ,and another answered and said3 ,here am ,i1 send me4 ,and the ,lord said3 ,i will send the first4 ,and the second was angry1 and kept not his first estate2 and1 at that day1 many followed after him 7,book of ,abraham1 ,ch4 iii3#bg-bh74 ,again in the ,book of ,moses 7,pearl of ,great ,price71 after detailing an experience which ,moses had with ,satan1 the ,lord said to him3 ,that ,satan1 whom thou hast commanded in the name of mine ,only ,begotten1 is the same which was from the beginning1 and he came before me1 saying3 ,behold1 here am ,i1 send me1 ,i will be thy son1 and ,i will redeem all mankind1 that one soul shall not be lost1 and surely ,i will do it2 wherefore give me thine honor4 ,but1 behold1 my beloved ,son1 which was my ,beloved and ,chosen from the beginning1 said unto me1 ,father1 thy will be done1 and the glory be thine forever4 ,wherefore1 because that ,satan rebelled against me1 and sought to destroy the agency of man1 which ,i1 the ,lord ,god1 had given him1 and also that ,i should give unto him mine own power2 by the power of mine ,only ,begotten1 ,i caused that he should be cast down2 and he became ,satan1 yea1 even the ,devil1 the father of all lies1 to deceive and to blind men1 and to lead them captive at his will1 even as many as would not hearken unto my voice4,a ,footnote ,a3 ,book of ,moses iv3#a-d4 ,this last passage from the ,book of ,abraham discloses the important truth that this war in heaven was connected with a controversy concerning the redemption of man from conditions in which1 apparently1 the contemplated earth-life would involve him4 ,the controversy concerned also the choice of ,one to perform this work of redemption4 ,two offered themselves1 but the terms of one involved at least the sacrifice of two mighty principles2 one1 the agency of man2 the other1 the honor and glory of ,god4 ,here am ,i1 ,father1 send me1 said the ,christ4 ,then ,lucifer--the ,light ,bearer1 and one in authority in the presence of ,god--said3 ,behold1 here am ,i1 send me1 ,i will be thy ,son1 and ,i will redeem all mankind1 that one soul shall not be lost1 and surely ,i will do it2 wherefore give me thine honor4 ,but the first spake again1 saying1,a ,father1 thy will be done1 and the glory be thine forever4 ,whereupon the election fell upon the ,christ1 and ,lucifer rebelled4 ,footnote ,a3 ,i am presenting the order of events here as they may be implied from the two accounts here presented1 one from the ,book of ,abraham1 the other from the ,book of ,moses4 ,the former is a very brief statement1 the latter1 more elaborate4 ,,lesson ,,vi4 7,scripture ,reading ,exercise47 ,,the ,,battle ,,for ,,man',s ,,moral ,,freedom ,,in ,,man',s ,,earth-,,life4 ,,analysis4 ,i4 ,free ,agency of ,intelligences4 #a4 ,the moral freedom of ,intelligences did not begin with earth-life4 #b4 ,freedom1 an inherent quality of ,intelligences4 #c4 ,freedom follows them through all estates1 and in all spheres in which they are placed by ,god4 ,,ii4 ,transfer of the ,honor and ,glory of ,god ,demanded4 #a4 ,the spirit of ,lucifer4 #b4 ,the spirit of ,christ4 ,,references4 ,pearl of ,great ,price1 ,book of ,moses1 ,chs4 i-iv4 ,doc4 ,cov41 ,sec4 #bi3cf-ch4 ,seventy's ,course in ,theology1 ,year ,book ,,ii1 ,lesson iv4 ,book of ,mormon1 ,alma xxix3#d2 ,,ii ,nephi ii3#bg4 ,new ,witnesses for ,god1 ,vol4 ,,iii1 pp4 #bjg-bad4 ,,special ,,text3 ,all truth is independent in that sphere in which ,god has placed it1 to act for itself1 as all ,intelligence also4 ,otherwise there is no existence4 7,doc4 ,cov41 ,sec4 #ic47 ,,discussion4 #a4 ,of the ,nature of ,moral ,freedom3 ,the controversy in the heavenly council between ,christ and ,lucifer1 gives emphasis to the importance of man's agency--his freedom to will and to do as he shall elect4 ,the choice of the ,christ as the ,redeemer of the world cannot be regarded as being connected with any event by which the agency or moral freedom of ,intelligences was then created4 ,it was the maintenance of that which already existed rather than the creation of any new thing which was involved4 ,indeed the moral freedom of ,intelligences is something which is as eternal as they are4 ,freedom is an attribute of ,intelligences and may not be taken from them without robbing them of all joy and glory and dignity of existence4 ,intelligence1 or the light of truth1 was not created or made1 neither indeed can be4 ,all truth is independent in that sphere in which ,god has placed it1 to act for itself1 as all ,intelligence also1 otherwise there is no existence4 ,behold1 here is the agency of man and here is the condemnation of man1 because that which was from the beginning is plainly manifest unto them1 and they receive not the light4 ,and every man who receiveth not the light is under condemnation1 for man is spirit4,a ,footnote ,a3 ,doc4 ,cov41 ,sec4 #ic3cj-cc4 ,whenever ,god1 therefore1 speaks of the agency or moral freedom of man1,a reference is had to the spirit or ,intelligence which constitutes the real man1 for man is spirit1 that is1 mind1 ,intelligence is the real fact of him4 ,all truth and all ,intelligences are independent in that sphere in which ,god has placed them1 to act for themselves1 otherwise there is no existence 7see above quotation74 ,that is to say1 there is no existence where this fact of the freedom of truth and of ,intelligences does not obtain4 ,freedom of man1 then1 means freedom of the ,intelligence which is the chief fact of man2 freedom in all estates through which he shall be called to pass1 in all spheres in which ,god shall place him to act1 the quality of freedom never leaves him4 ,in obedience or in rebellion against ,god1 it is his freedom that keeps him in either condition1 and ministers to his joy or his misery respectively4 ,footnote ,a3 ,it will be observed that these terms are used interchangeably4 ,i know1 says the ,nephite ,prophet ,alma1 that he ,god granteth unto men according to their desire1 whether it be unto death or unto life2 yea1 ,i know that he alloteth unto men1 according to their wills2 whether they be unto salvation or unto destruction 7xxix3#d74 ,the second ,nephi says3 ,the ,lord ,god gave unto man that he should act for himself4 ,men are free according to the flesh2 and all things are given them which are expedient unto man4 ,and they are free to choose liberty and eternal life1 through the great mediation of all men1 or to choose captivity and death1 according to the captivity and power of the devil2 for he seeketh that all men might be miserable like unto himself4,a ,upon these principles it is manifest that ,god designed that freedom should follow ,intelligences into their earth-life4 ,footnote ,a3 ,,ii ,nephi ii3#bg4 #b4 ,moral ,freedom to ,follow ,man in all ,estates3 ,when the earthlife was proposed1 ,intelligences were about to exercise that freedom in a new sphere of existence2 in a new environment1 under new1 and to them1 doubtless1 strange conditions4 ,the plan ,lucifer proposed involved the destruction of his freedom4 ,satan rebelled against me1 and sought to destroy the agency of man1 says the ,lord4 ,here am ,i1 said ,lucifer1 send me4 ,i will be thy son1 and ,i will redeem all mankind that not one soul shall be lost4,a ,under this plan1 ,intelligences were to have an earth-life in which there would be no losses2 a world where there was nothing adventurous and dangerous1 a game in which there are no real stakes2 all that was hazarded would be given back4 ,all must be saved2 and no price is to be paid in the work of salvation4 ,the last word is to be sweet4 ,all is to be yes1 yes in the universe4,b ,the fact of no was nowhere to stand at the core of things4 ,there could be no seriousness attributed to life under such a plan1 since there were to be no insuperable noes and losses2 no genuine sacrifices anywhere2 nothing permanently drastic and bitter to remain at the bottom of the cup4 ,i will redeem all mankind1 that not one soul shall be lost1 said ,lucifer2 and surely ,i will do it4 ,man was to have nothing to do in the achievement1 all was to be done for him4 ,he was to be passive1 merely4 ,not a thing to act1 but something to be acted upon4 ,such only could be the outcome of a world where all mankind would be saved1 that not one soul should be lost4 ,it would be an utterly meaningless world4 ,without heroism2 listless indifference would claim it4 ,passage through such an estate would add nothing to ,intelligences4 ,and yet1 beyond question1 there were natures among the ,intelligences of heaven that longed for such a scheme of things1 so much they dreaded danger1 adventure and the stress of life that comes from individual struggle and individual responsibility4 ,give us ease1 let us have things done for us without our concern and the pain of striving1 is their cry4 ,and a third part of the hosts of heaven ,lucifer turned away from the ,lord in that day1 because they made this election1 and they became the devil and his angels 7,doc4 ,cov41 ,sec4 xxix74 ,footnote ,a3 ,book of ,moses1 ,ch4 iv3#d4 ,footnote ,b3 ,the expressions here used are a paraphrase of a passage in a lecture of the late ,prof4 ,wm4 ,james1 on ,pragmatism 7page #bie71 on the thought1 ,may not the notion of a world already saved in toto anyhow1 be too saccharine to stand4 #c4 ,the ,thoughts of a ,modern ,philosopher3 ,mr4 ,wm4 ,james1 in his ,pragmatism1 has a very wonderful passage bearing upon the whole thought here dwelt upon2 and it is so pregnant with suggestion relative to our theme1 so supported by philosophical thought and analysis of human nature1 both strong and weak1 that one marvels at the idea and thought in it which so parallels our own doctrines advanced in the ,book of ,moses--the doctrines above considered and given to the ,church1 in large part1 in the very first years of her existence4,a ,the following is the passage from ,mr4 ,james3 ,footnote ,a3 ,for full account of the ,book of ,moses1 see ,seventy's ,year ,book4 ,no4 ,i1 ,lessons v and vi4 ,it was published in full by ,f4 ,d4 ,richards in the ,pearl of ,great ,price1 #ahea1 ,liverpool1 ,england4 ,suppose that the world's ,author put the case to you before creation1 saying3 ',i am going to make a world not certain to be saved1 a world the perfection of which shall be conditional merely1 the condition being that each several agent does its own level best4 ,i offer you the chance of taking part in such a world4 ,its safety1 you see1 is unwarranted4 ,it is a real adventure1 with real danger1 yet it may win through4 ,it is a social scheme of co-operative work genuinely to be done4 ,will you join the procession8 ,will you trust yourself and trust the other agents enough to face the risk8 ,should you1 in all seriousness1 if participation in such a world were proposed to you1 feel bound to reject it as not safe enough8 ,would you say that1 rather than be part and parcel of so fundamentally pluralistic and irrational a universe1 you preferred to relapse into the slumber of nonentity from which you had been momentarily aroused by the tempter's voice8,a ,footnote ,a3 ,of course this proposition of relapsing into nonentity is no part of the ,mormon scheme of thought1 since the actual proposition of our revelations was made to ,intelligences alike uncreated and uncreatable1 and alike indestructible2 so that while in the exercise of their freedom these ,intelligences might decline participation in the scheme of things proposed1 they could not sink back into nonentities4 ,of course1 if you are normally constituted1 you would do nothing of the sort4 ,there is a healthy-minded buoyancy in most of us which such a universe would exactly fit4 ,we would therefore accept the offer--',top6 and schlag auf schlag6 ,it would be just like the world we practically live in2 and loyalty to our old nurse ,nature would forbid us to say no4 ,the world proposed would seem 'rational' to us in the most living way4 ,most of us1 ,i say1 would therefore welcome the proposition and add our fiat to the fiat of the creator4 ,yet perhaps some would not2 for there are morbid minds in every human collection1 and to them the prospect of a universe with only a fighting chance of safety would probably make no appeal4 ,there are moments of discouragement in us all1 when we are sick of self and tired of vainly striving4 ,our own life breaks down1 and we fall into the attitude of the prodigal son4 ,we mistrust the chances of things4 ,we want a universe where we can just give up1 fall on our father's neck1 and be absorbed into the absolute life as a drop of water melts into the river or the sea4 ,the peace and rest1 the security desiderated at such moments is security against the bewildering accidents of so much finite experience4 ,nirvana means safety from this everlasting round of adventures of which the world of sense consists4 ,the ,hindo and the ,buddhist1 for this is essentially their attitude1 are simply afraid1 afraid of more experience1 afraid of life6 ,and to men of this complexion1 religious monism comes with its consoling words3 ',all is needed and essential--even you and your sick soul and heart4 ,all are one with ,god1 and with ,god all is well4 ,the everlasting arms are beneath1 whether in the world of finite appearance you seem to fail or to succeed4' ,there can be no doubt that when men are reduced to their last sick extremity1 absolutism is the only saving scheme4 ,pluralistic moralism simply makes their teeth chatter1 it refrigerates the very heart within their breast4 99 99 99 ,i find myself willing to take the universe to be really dangerous and adventurous1 without therefore backing out and crying1 no play4 ,i am willing to think that the prodigal son attitude1 open to us as it is in many vicissitudes1 is not the right and final attitude towards the whole of life4 ,i am willing that there should be real losses and real losers1 and no total preservation of all that is4 ,i can believe in the ideal as an ultimate1 not as an origin1 and as an extract1 not the whole4 ,when the cup is poured off1 the dregs are left behind forever1 but the possibility of what is poured off is sweet enough to accept4 ,as a matter of fact1 countless human imaginations live in this moralistic and epic kind of a universe1 and find its disseminated and strung along successes sufficient for their rational needs4 ,there is a finely translated epigram in the ,greek anthology which admirably expresses this state of mind1 this acceptance of loss as unatoned for1 even though the lost element might be one's self3 ,a shipwrecked sailor1 buried on this coast1 ,bids you set sail4 ,full many a gallant bark1 when we were lost1 ,weathered the gale4 ,it is1 then1 perfectly possible to accept sincerely a drastic kind of a universe from which the element of 'seriousness' is not to be expelled4 ,whoso does so is1 it seems to me1 a genuine pragmatist4 ,he is willing to live on a scheme of uncertified possibilities which he trusts2 willing to pay with his own person1 if need be1 for the realization of the ideals which he frames4,a ,footnote ,a3 ,pragmatism 7#aijh71 ,wm4 ,james1 pp4 #bij-big4 #d4 ,the ,startling ,parallel ,between the ,reflections of the ,philosopher and the ,doctrines of the ,book of ,moses3 ,such the voice of a modern1 and1 without disparagement of others1 ,i think ,i may venture to say1 our greatest ,american1 philosopher4 ,in this statement1 as ,i said in introducing it1 ,professor ,james puts the case of the proposed earth-existence of man1 as set forth in the early revelations to the ,church1 in a way that is startling4 ,the proposition put to ,intelligences before the earth was made1 in each case2 an earth-life full of adventure and danger1 safety not guaranteed1,a in each case2 the counter plan proposed that would guarantee safety rejected2 and yet the existence of some morbid minds among the spirits--found in every human collection1 to whom the prospect of a universe with only a fighting chance made no appeal1 and accordingly their rejection of it1 and their rebellion4 ,but1 thank ,god1 the ,christ in that great council prevailed1 as also he prevailed in the war of the ,rebellion in ,heaven1 which followed upon that ,council's decision4 ,the ,christ's spirit stood for the freedom of man in that great controversy4 ,he stood for a serious earth-life for ,intelligences1 in which though there would be some losses1 many losses1 in fact1 yet also there would be much gain and glory4 ,gain1 however1 that could not be obtained but through great strivings2 the exercise of all the great virtues1 of trust and patience1 endurance and courage1 wisdom and temperance1 together with faith and hope and charity4 ,thank ,god1 ,i say1 that ,jesus the ,christ1 in the pre-existence1 stood for all those things which make earth-life worth while and existence itself endurable--for the moral freedom of man4 ,footnote ,a3 ,we will go down1 for there is space there1 and we will take of these materials1 and we will make an earth whereon these ,intelligences may dwell2 and we will prove them herewith1 to see if they will do all things whatsoever the ,lord their ,god shall command them2 and they who keep their first estate shall be added upon2 and they who keep not their first estate shall not have glory in the same kingdom with those who keep their first estate2 and they who keep their second estate shall have glory added upon their heads for ever and ever 7,book of ,abraham1 ,ch4 iii3#bd-bf74 #e4 ,the ,spirit of ,lucifer3 ,in the closing paragraph of ,lesson ,v it is stated that two mighty principles were involved in the plan of earth-life for ,intelligences4 ,one the agency of man2 the other1 the honor and glory of ,god4 ,the first has been considered2 the second must now receive attention3 ,i will redeem all mankind that one soul shall not be lost2 and surely ,i will do it2 wherefore give me thine honor4 ,to this the ,christ is said to have replied3 ,father1 thy will be done1 and the glory be thine forever 7,book of ,moses1 ,ch4 iv3#a1 #b74 ,these two propositions represent the spirit of the two characters here in contention4 ,the one1 self-seeking1 vainglorious1 selfish--willing that the agency of man shall be destroyed if only he may be exalted4 ,willing that ,intelligences shall be bereft of freedom--if only he can be ,lord4 ,and surely ,i will do it1 self sufficiency4 ,wherefore give me thine honor6 ,with which would go also the power of ,god and the glory6 7,see ,book of ,moses1 ,ch4 iv3#c47 ,hence this scheme of ,lucifer's contemplated not only the despoliation of man1 but the dishonoring of ,god4 ,truly the ambition of ,lucifer was boundless1 as his selfishness was fathomless4 ,well might the poet make lord ,wolsey say3 ,i charge thee1 fling away ambition2 ,by this sin fell the angels4,a ,footnote ,a3 ,king ,henry ,,viii4 #f4 ,the ,christ ,spirit3 ,in contrast with ,lucifer's characteristics revealed in this controversy1 contemplate the plan and character of the ,christ4 ,standing as it does in antithesis to the agency-destroying plan of ,lucifer1 it must be held to be agency-preserving1 hence offers not salvation to all so that one soul shall not be lost1 but predicates salvation upon compliance with some conditions1 on obedience1 say1 to ,god4 ,under this agency-preserving plan1 then1 the ,christ said3 ,father1 thy will be done4 ,equivalent to saying1 ,father1 let thy freedom-preserving plan obtain1 and be carried into effect--,thy will be done1 and the glory be thine forever6 ,and it was in this spirit that the work of the atonement was wrought out in the earth-life of the ,christ4 ,i came down from heaven1 said he1 not to do my own will1 but the will of him that sent me 7,st4 ,john vi3#ch74 ,i seek not mine own will1 but the will of the ,father which sent me 7,st4 ,john v3#cj74 ,thrice in that hour when the shadows and sorrows due to a world's sin were falling upon him1 the ,christ prayed1 ,o1 my ,father1 if this cup may not pass away from me3 except ,i drink it1 thy will be done 7,matt4 xxvi74 ,and when the betrayer came1 and with him the agents of the earthly government1 and one drew the sword to resist them1 the ,christ chided him1 and told him to put up his sword1 and gave his impulsive follower to understand that his course in submitting to the world's forces was voluntary on his part4 ,thinkest thou that ,i cannot now pray to my ,father1 and he shall presently give more than twelve legions of angels8 ,but how then shall the scriptures be fulfilled1 that thus it must be8 7,matt4 #bf3ec1 #ed47 ,and so he humbled himself1 and became obedient unto death1 even the death of the cross 7,phil4 ii3#h74 ,such the spirit of the ,christ--humble submissiveness-- ,thy will1 ,o ,god1 not mine be done1 ,adorned his mortal life4 ,,lesson ,,vii4 7,scripture ,reading ,exercise47 ,,the ,,fall ,,of ,,man4 ,,analysis4 ,i4 ,the ,fall and ,its ,relation to the ,purposes of ,god4 ,,ii4 ,the ,nobility of ,adam ,manifested in the ,fall4 ,,iii4 ,the ,effects of the ,fall ,physical and ,moral4 ,,iv4 ,the ,relation of the ,fall to ,man's ,life as ,man4 ,,references4 ,book of ,moses 7,pearl of ,great ,price71 ,ch4 v3#a-b2 also ,ch4 vi3#dc-fh4 ,book of ,mormon1 ,,ii ,nephi ii2 ,alma1 ,chs4 xii1 xiii and xlii4 ,richards and ,little's ,compendium1 ,art4 ,fall of ,adam1 pp4 #c-e1 and all their references4 ,seventy's ,year ,book ,,ii1 ,lesson viii4 ,new ,witnesses for ,god1 ,vol4 ,,iii1 ,ch4 xl1 pp4 #ahj-aib1 #bad-bah2 #bbg-bcj4 ,,special ,,text3 ,adam fell that man might be2 men are that they might have joy4 7,,ii ,nephi ii3#be47 ,,discussion4 #a4 ,a ,suggested ,review3 ,it is suggested to the student that he at this point review1 either in class or by private reading1 the following lessons in ,seventy's ,course in ,theology1 ,second ,year ,book3 ,lesson ,v4--,preparation of the ,earth for the ,abode of ,man4 ,lesson ,,vii4--,the ,adamic ,dispensation ,i4 ,lesson ,,viii4--,the ,adamic ,dispensation ,,ii4 ,lesson ,,ix4--,the ,adamic ,dispensation ,,iii4 ,i refer the student to those lessons in order that the necessity might be avoided of entering again into detail on those subjects2 for here ,i shall only say respecting the fall so much as may be necessary to keep up the continuity of the theme4 #b4 ,the ,fall of ,man as ,related to the ,purposes of ,god3 ,from what is set forth in ,part ,i of this treatise1 it is evident that the fall of ,adam did not surprise the purposes of ,god with reference to man's earth life4 ,nor is it thinkable that it was an accident1 or that it in any way thwarted the original purposes of ,god in respect of man4 ,indeed the subject as developed up to this point brings us to the fall of man as the next step in the sequence of the purposes of ,god in regard to man's earth life4 ,there must be a transition from a spirit-existence to a man-existence for those ,intelligences in heaven designed for habitation on our earth4 ,there must be brought to pass a change from heavenly conditions to earth conditions if the ,intelligences designed for habitation on our earth are to have the experiences that earth life can impart2 a life where evil is manifest and active2 where the moral harmony is broken2 where men must walk by faith1 and not by sight4 ,this transition from spirit-existence to man-existence2 from a state of moral harmony to one where moral harmony is broken and evil is active is called the fall2 and was essential to the accomplishment of ,god's purposes4 ,of its details1 and its processes it becomes one to speak cautiously1 for but little is revealed1 and beyond what is revealed upon the subject1 we have no knowledge4 #c4 ,adam ,fell that ,men ,might ,be3 ,i think it cannot be doubted when the whole story of man's fall is taken into account that in some way--however hidden it may be under allegory--his fall was closely associated with the propagation of the race4 ,before the fall we are told that ,adam and ,eve were in a state of innocence2 but after the fall ,the eyes of them both were opened and they knew that they were naked1 and they sewed fig leaves together and made themselves aprons1 and also hid from the presence of the ,lord4,a ,footnote ,a3 ,gen4 iii3#g-i4 ,in an incidental way ,paul gives us to understand that ,adam in the matter of this first transgression was not deceived1 but that the woman was4,a ,it therefore follows that ,adam must have sinned knowingly1 and perhaps deliberately2 making choice of obedience between two laws pressing upon him4 ,with his spouse ,eve1 he had received a commandment from ,god to be fruitful1 to perpetuate his race in the earth4 ,he had also been told not to partake of a certain fruit of the ,garden of ,eden2 but according to the story of ,genesis1 as also according to the assertion of ,paul1 ,eve1 who with ,adam received the commandment to multiply in the earth1 was deceived1 and by the persuasion of ,lucifer1 induced to partake of the forbidden fruit4 ,she1 therefore1 was in transgression1 and subject to the penalty of that law1 which from the scriptures1 we learn included banishment from ,eden1 banishment from the presence of ,god1 and also the death of the body4 ,this meant1 if ,eve were permitted to stand alone in her transgression1 that she must be alone also in suffering the penalty thereof4 ,in that event she would have been separated from ,adam1 which necessarily would have prevented obedience to the commandment given to them conjointly1 to multiply in the earth4 ,in the presence of this situation1 therefore1 it is to be believed that ,adam was not deceived1 either by the cunning of ,lucifer or the blandishments of the woman1 deliberately1 and with a full knowledge of his act and its consequences1 and in order to carry out the purpose of ,god in the existence of man in the earth1 he shared alike the woman's transgression and its effects1 and this in order that the first great commandment he had received from ,god1 viz--,be fruitful and multiply and replenish the earth1 and subdue it--might not fail of fulfillment4 ,hence ,adam fell that men might be4 ,footnote ,a3 ,adam was not deceived1 but the woman1 being deceived1 was in the transgression ,,iii ,tim4 ii3#ad4 #d4 ,the ,nobility of ,adam in the ,fall3 ,the effect of this doctrine upon the ideas of men concerning the great ,patriarch of our race will be revolutionary4 ,it seems to be the fashion of those who assume to teach the ,christian religion to denounce ,adam in unmeasured terms2 as if the fall of man had surprised1 if1 indeed1 it did altogether thwart1 the original plan of ,god respecting the existence of man in the earth4 ,the creeds of the churches generally fail to consider the fall as part of ,god's purpose regarding this world1 and1 in its way1 just as essential to the accomplishment of that purpose as the redemption through ,jesus ,christ4 ,certainly there would have been no occasion for ,atonement and redemption had there been no fall2 and hence no occasion for the display of all that wealth of grace and mercy and justice and love--all that richness of experience involved in man's earth life1 and the ,atonement of ,jesus ,christ1 had there been no fall4 ,it cannot be but that it was part of ,god's purpose to give man these experiences and display the above named qualities in their true relation1 for the benefit and blessing and enlargement and ultimate uplifting of man2 and since there would have been no occasion for displaying them but for the fall1 it logically follows that the fall1 no less than the ,atonement and redemption1 must have been part of ,god's original plan respecting the earth probation of man4 ,the fall1 undoubtedly1 was a fact as much present to the foreknowledge of ,god as was the atonement1 and the act which encompassed it must be regarded as more praise-worthy than blame-worthy1 since it was essential to the accomplishment of the divine purpose4 ,yet1 as ,i say1 those who assume to teach the ,christian religion roundly denounce ,adam for his transgression,a and especially for the recital of the circumstances of his fall1 ,the woman thou gavest to be with me1 she gave me of the tree1 and ,i did eat4 ,in which they seem to find an attempt to shift responsibility for the fall upon woman instead of a plain statement of fact4 ,the truth is1 that nothing could be more courageous1 sympathetic1 or nobly honorable than the course of our world's great ,patriarch in his relations to his wife ,eve and the fall4 ,the woman by deception of ,lucifer is led into transgression1 and stands under the penalty of a broken law4 ,banishment from the presence of ,god2 banishment from ,eden and the presence of her husband1 if he partakes not with her in the transgression2 dissolution of spirit and body--physical death--all await her1 and her alone6 ,thereupon the man1 not deceived1 but knowingly 7as we are assured by ,paul71 also transgressed4 ,why8 ,in one aspect of the case in order that he might share the woman's banishment from the dear presence of ,god1 and with her to die--than which no higher proof of love could be given--no nobler act of chivalry performed4 ,but primarily he transgressed that ,man might be4 ,he transgressed a less important law that he might comply with one more important1 if one may so speak of any of ,god's laws4 ,footnote ,a3 ,see ,seventy's ,year ,book ,no4 ,,ii1 ,lesson ,,viii4 #e4 ,the ,purpose and ,effect of the ,fall3 ,adam transgressed1 or fell1 that man might be1 as the ,book of ,mormon states it4,d ,that is to say1 that man might be 7i4 e41 exist71 in earth life2 and not only be but be as man2 an eternal ,intelligence begotten a spirit in the heavenly kingdom1 and now on earth taking on through painful process and at much hazard eternal elements of matter as a covering1 a body1 that there might be a fullness of joy1 and power1 and without which union of spirit and element there could be no fullness of joy or power 7,doc4 ,cov4 ,sec4 #ic74 ,also ,adam fell that man might be in the environment of earthlife2 in the midst of broken harmonies1 where good and evil are seen in conflict2 in a life of adventure and danger2 in a life where real losses may have to be sustained2 and sorrows as well as joys are realities2 where death as well as life is encountered2 and where spiritual deaths may be as endless1 as spiritual lives may be eternal4 ,to bring to pass these conditions essential to man's earth-experiences1 on which is to be builded his future progress1 the fall must be2 which is only another way of saying that the transition from heaven conditions to earth must be made4 ,in no way else could this earth department of ,god's great university for ,intelligences be established4 ,may it not1 however1 from some points of view be regarded as a misnomer1 this fall8 ,certainly it is but an incident in the process of rising to greater heights4 ,it is but the crouch for the spring2 the steps backward in order to gain momentum for the rush forward2 a descending below all things only that there might be a rising above all things4 ,such the benefits to arise from the fall2 at least to some1 and doubtless to the benefit ultimately1 of most of the ,intelligences that participate in earth-life1 though there will be real losses in the adventure4,b ,the fall is to eventuate in the advantage of ,god's children1 then1 in the main4 ,adam did not sin because deceived by another4 ,he did not sin maliciously1 or with evil intent2 or to gratify an inclination to rebellion against ,god1 or to thwart the ,divine purposes1 or to manifest his own pride4 ,had his act of sin involved the taking of life rather than eating a forbidden fruit1 it would be regarded as a sacrifice rather than as a murder4 ,this is to show the nature of ,adam's transgression4 ,it was a transgression of the law--for sin is the transgression of the law--that conditions deemed necessary to the progress of eternal ,intelligences might obtain4 ,but ,adam did sin4 ,he did break the law1 which is sin1 and violation of law involves the violator in its penalties1 as surely as effect follows cause4 ,upon this principle depends the dignity and majesty of law4 ,take this fact away from moral government and your moral laws become mere nullities4 ,therefore1 notwithstanding ,adam fell that men might be1 and that in his transgression there was at bottom a really exalted motive--a motive that contemplated nothing less than bringing to pass the highly necessary purposes of ,god with respect to man's existence in the earth--yet his transgression of law was real2 he did brave the conditions that would be brought into existence by his sin2 it was followed by certain moral effects in the nature of men and in the world4 ,the harmony of things was broken2 discord ruled2 changed relations between ,god and men took place2 moral and intellectual darkness1 sin and death--death1 the wages of sin--stalked through the world1 and made necessary the ,atonement for man1 and his redemption4 ,footnote ,a3 ,elsewhere of this ,book of ,mormon passage ,i have said3 ,in the second book of ,nephi1 chapter ii1 occurs the following direct1 explicit statement3 ,adam fell that men might be2 and men are that they might have joy4 ,this sentence is the summing up of a somewhat lengthy discussion on the ,atonement1 by the ,prophet ,lehi4 ,it is a most excellent and important generalization1 and is worthy to be classed with the great generalizations of the ,jewish scriptures1 such for instance as that in the closing chapter of ,ecclesiastes1 ,fear ,god and keep his commandments1 for this is the whole duty of man2 ,paul's famous generalization3 ,as in ,adam all die1 even so in ,christ shall all be made alive2 or the ,apostle ,james' summing up of religion3 ,pure religion and undefiled before ,god and the ,father1 is this3 ,to visit the fatherless and widows in their affliction1 and to kep one's self unspotted from the world4 ,or the ,messiah's great summing up of the whole law and gospel3 ,thou shalt love the ,lord thy ,god1 with all they heart1 and with all thy soul1 and with all thy mind4 ,this is the first and great commandment1 and the second is like unto it1 ,thou shalt love thy neighbor as thy self4 ,on these two commandments hang all the law and all the prophets4 ,i care not whether you regard the literary excellence of this ,book of ,mormon generalization or the importance of the great truths which it announces1 ,i repeat it1 it is worthy in every way to stand with the great generalizations quoted above4 ,footnote ,b3 ,a question presses on the optimists1 99 99 99 ,are the rebellious and the sinful not also on the up grade8 ,ultimately and in the last resort will not they1 too1 put themselves in time with the harmony of existence8 ,who is to say8 ,time is infinite1 ,eternity is before us as well as behind us1 and the end is not yet4 ,there is no ultimately in the matter1 for there is no end2 ,there is room for an eternity of rebellion and degradation and misery as well as of hope and love 7,science and ,immortality1 ,sir ,oliver ,lodge1 p4 #bia7--;and hence1 doubtless1 real losses to be sustained4 ,,lesson ,,viii4 7,scripture ,reading ,exercise47 ,,the ,,fall ,,of ,,man4--7,continued47 ,,analysis4 ,v4 ,the ,importance of ,life--,be ,fruitful and ,replenish the ,earth4 ,,vi4 ,the ,fall ,beneficent4 ,,vii4 ,the ,book of ,mormon ,view of the ,fall4--,necessary to the ,purposes of ,god4 ,,viii4 ,summary of the ,subjects of ,lessons ,,vii and ,,viii4 ,,references4 ,same references as in ,lesson ,,vii4 ,,special ,,text3 ,and now behold1 if ,adam had not transgressed1 he would not have fallen2 but he would have remained in the garden of ,eden4 ,and all things which were created must have remained in the same state which they were in1 after they were created2 and they must have remained for ever1 and had no end4 ,and they would have had no children2 wherefore1 they would have remained in a state of innocence1 having no joy1 for they knew no misery2 doing no good1 for they knew no sin4 ,but behold1 all things have been done in the wisdom of ,him who knoweth all things4 ,,notes4 #a4 ,be ,fruitful4--,importance of ,life3 ,the purpose of ,god in the earth-life of man already has been considered 7,lesson ,,iv1 ,subdivision #d71 and it was found to bring to pass the immortality and eternal life of man as man2 and to bring to him an increase of joy1 by enlargement of capacity to enjoy2 by adding upon him new powers of self expression2 by adding an earth-body to a heavenly born spirit2 for man is spirit3 but spirit in order to receive a fullness of joy must be inseparably connected with element 7,doc4 ,cov4 ,sec4 xciii3#cb-ce1 also note #b1 ,year ,book ,,ii1 ,lesson ,,ii72 hence the earth life of ,intelligences2 hence the advent of ,adam and his wife ,eve upon our earth2 hence the commandment ,be fruitful2 hence the importance of man obtaining his body 7,lesson ,,ii1 note #b72 hence the resurrection from the dead1 which brings to pass the eternal union of spirit and body 7element71 to be sanctified as a soul2 for the spirit and the body is the soul of man 7,doc4 ,cov41 ,sec4 xxxviii3#ae74 ,these principles enlarge the view of the importance of the earth-life of man1 and give the idea of sanctity to the commandment1 ,be fruitful4 ,undoubtedly the most important thing in life is life itself1 since there flows from life all other things--experiences1 joys1 sorrows1 sympathies1 achievements1 righteousness1 honor1 power--it is the root1 the base of all4 ,to protect and preserve life1 whence spring all things else1 ,god has issued his decree4 ,thou shalt not kill--the ,everlasting's cannon1 fixed alike against self-slaughter and the killing of others2 and on the crime of murder is placed the heaviest of all penalties--whoso sheddeth man's blood1 by man shall his blood be shed 7,gen4 ix3#f72 ,no murderer hath eternal abiding in him 7,i ,john iii3#ae74 ,and on the other hand1 for the promotion of life1 what encouragement has ,god not given8 ,first1 this commandment1 ,be fruitful and multiply and replenish 7refill7 the earth2 second1 in making sex desire and love of offspring the strongest of passions1 refining both1 however1 by the sentiment of love1 and confining by his law the exercise of these life-functions to the limits of wedlock relations4 ,lo1 children are an heritage of the ,lord2 and the fruit of the womb is his reward4 ,as arrows are in the hand of a mighty man2 so are children of the youth4 ,happy is the man that hath his quiver full of them2 they shall not be ashamed1 but they shall speak with the enemies in the gate 7,psalms #abg3c-e74 ,and when the ,lord would give his highest blessing to ,abraham1 his friend1 for his supreme act of obedience1 he could but say3 ,in blessing ,i will bless thee1 and in multiplying ,i will multiply thy seed as the stars of the heaven1 and as the sand which is upon the sea shore2 and thy seed shall possess the gate of his enemies2 and in thy seed shall all the nations of the earth be blessed2 because thou hast obeyed my voice 7,genesis1 xxii3#ag-ah74 ,and to ,jacob the ,lord also said3 ,behold1 ,i will make thee fruitful1 and multiply thee1 and ,i will make of thee a multitude of people 7,gen4 xlviii3#d74 #b4 ,nature's ,testimony to the ,value of ,life3 ,in nature1 too1 this law of life is written1 until our philosophers who treat on life in its various forms1 declare that the very object of nature is function--i4 e41 life1 7,lester ,f4 ,ward1 ,outlines of ,sociology1 #aijd1 ,ch4 ,v74 ,so superabundant is the fertility of all forms of life1 animal and vegetable1 that if it were not limited by destructive agencies the earth would soon be overwhelmed4 ,every being1 says ,mr4 ,darwin1 which during its natural life time produces several eggs or seeds1 must suffer destruction during some period of its life1 and during some season or occasional year1 otherwise1 on the principle of geometrical increase1 its numbers would quickly become so inordinately great that no country could support the product4 99 99 99 ,there is no exception to the rule that every organic being naturally increases at so high a rate1 that1 if not destroyed1 the earth would soon be covered by the progeny of a single pair4 ,even slow-breeding man has doubled in twenty-five years1 and at this rate1 in less than a thousand years1 there would literally not be standing room for his progeny4 99 99 99 ,in a state of nature almost every full-grown plant annually produces seed1 and amongst animals there are very few which do not annually pair4 ,hence we may confidently assert1 that all plants and animals are tending to increase at a geometrical ratio1--that all would rapidly stock every station in which they could any how exist--and that this geometrical tendency to increase must be checked by destruction at some period of life 7,the ,origin of ,species1 p4 #ej1 #ea1 #eb74 ,what is the significance of this rich endowment with the power of reproduction in all forms of life1 animal and vegetable1 until it assumes the appearance of actual redundancy8 ,is it not nature's testimony to the fact of the desirability of life8 ,and hence she has equipped the various species with power to perpetuate life1 notwithstanding the destructive forces with which life in its great variety of forms has to contend4 ,is life--especially human life--worth living8 ,undoubtedly1 since nature has so abundantly provided the means for its perpetuation1 and ,god has given the commandment1 ,be fruitful and replenish the earth4 #c4 ,the ,fall ,regarded as ,beneficent by ,adam and ,eve3 ,much that is remarked in the foregoing paragraphs of this lesson on the nature of the fall finds its warrant in the ,book of ,moses1 7,pearl of ,great ,price7 and in the ,book of ,mormon1 in what is said of ,adam and ,eve1 and what is said by them when the fact of the ,atonement was expounded to them2 for one of the effects the fall seems to have had upon ,adam and his spouse--the effect of transition from heaven conditions to earth conditions--was to veil their knowledge1 to some extent1 as to pre-earth life conditions and purposes of ,god2,a hence they lost their knowledge apparently of the earth-life scheme of things1 and had to be instructed anew as to the plan of eternal life1 which ,god1 that cannot lie1 promised before the world began4,b ,and after ,adam had been re-instated in a knowledge of the things of ,god1 and made to understand that notwithstanding he had fallen yet could he be redeemed1 and all mankind1 even as many as will--,in that day ,adam blessed ,god and was filled1 and began to prophesy concerning all the families of the earth3 ,blessed be the name of ,god1 for because of my transgression my eyes are opened1 and in this life ,i shall have joy1 and again in the flesh ,i shall see ,god4 ,and ,eve1 his wife1 heard all these things and was glad1 saying3 ,were it not for our transgression we never should have had seed1 and never should have known good and evil1 and the joy of our redemption1 and the eternal life which ,god giveth unto all the obedient4 ,and ,adam and ,eve blessed the name of ,god1 and they made all things known unto their sons and their daughters4,c ,footnote ,a3 ,it will be observed that in speaking of ,adam and ,eve and their part in the affairs of our earth and the beginning of the human race upon it4 ,i am passing by the evident allegory of ,genesis as to the earth origin of ,adam and ,eve4 ,our doctrine regard these first parents of the human race as simply coming from another sphere upon a mission to this earth to perform the work assigned them in peopling the earth as prepared for them at their advent4 ,the account in ,genesis of man's earth origin1 of his being made of the dust of the earth1 and woman manufactured from man's rib gives in allegory the process of the generation of human life4 ,but human life is but a continuation of pre-earth existing life which has no beginning and which will have no end1 being of the eternal things4 ,so that in the system of philosophic thought that is born of the revelations in which the ,new ,dispensation of the gospel has its origin1 man was not moulded from the earth as a brick nor woman manufactured from a rib2 but1 as well stated by ,elder ,parley ,p4 ,pratt1 the earth having been prepared and made ready for the human race1 ,a royal planter now descends from yonder world of older date1 and bearing in his hand the choice seeds of the older ,paradise1 he plants them in the virgin soil of our new born earth4 ,they grow and flourish there1 and1 bearing seed1 replant themselves1 and thus clothed the naked earth with scenes of beauty1 and-the air with fragrant incense4 ,ripening fruits and herbs at length abound4 ,when lo6 from yonder world is transferred every species of animal life4 ,male and female1 they come1 with blessings on their heads1 and a voice is heard again1 ,be fruitful and multiply4 ,earth1 its mineral1 vegetable and animal wealth1 its ,paradise prepared1 down comes from yonder world on high a son of ,god1 with his beloved spouse4 ,and thus a colony from heaven 99 99 99 is transplanted on our soil4 ,the blessings of their ,father are upon them1 and the first great law of heaven and earth is again repeated1 ,be fruitful and multiply4 ,hence1 the nations which have swarmed our earth4 ,key to ,theology1 ,ch4 vi4 ,footnote ,b3 ,titus i3#b4 ,also ,book of ,moses1 ,ch4 v3#a-ab4 ,for a fuller consideration of the facts of the text see ,seventy's ,year ,book ,,ii1 ,lesson ,,xi4 ,notes #e and #f4 ,footnote ,c3 ,book of ,moses 7,pearl of ,great ,price7 ,ch4 v4 #aj-ab4 #d4 ,book of ,mormon ,view of the ,fall--,necessary to the ,purposes of ,god3 ,after a most remarkable process of reasoning upon the fact of opposite existences1 good and evil1 sin and righteousness1 and reaching the conclusion that there must needs be an opposition in all things1 the ,nephite prophet applies his principles to the fall of ,adam in the following passage3 ,to bring about his ,god's eternal purposes in the end of man1 after he had created our first parents4 99 99 99 ,it must needs be that there was an opposition2 even the forbidden fruit in opposition to the tree of life2 the one being sweet and the other bitter2 wherefore1 the ,lord ,god gave unto man that he should act for himself4 ,wherefore man could not act for himself1 save it should be that he was enticed by the one or the other4 ,and ,i1 ,lehi1 according to the things which ,i have read1 must needs suppose1 that an angel of ,god1 according to that which is written1 had fallen from heaven2 wherefore he became a devil1 having sought that which was evil before ,god1 and because he had fallen from heaven1 and had become miserable for ever he said unto ,eve1 yea1 even that old serpent1 who is the devil1 who is the father of all lies1 wherefore he said1 ,partake of the forbidden fruit1 and ye shall not die1 but ye shall be as ,god1 knowing good and evil4 ,and after ,adam and ,eve had partaken of the forbidden fruit1 they were driven out of the garden of ,eden1 to till the earth4 ,and they have brought forth children2 yea1 even the family of all the earth4 ,and the days of the children of men were prolonged1 according to the will of ,god1 that they might repent while in the flesh3 wherefore1 their state became a state of probation1 and their time was lengthened1 according to the commandments which the ,lord ,god gave unto the children of men4 ,for he gave commandment that all men must repent2 for he showed unto all men that they were lost1 because of the transgression of their parents4 ,and now1 behold1 if ,adam had not transgressed1 he would not have fallen2 but he would have remained in the garden of ,eden4 ,and all things which were created1 must have remained in the same state in which they were1 after they were created2 and they must have remained forever1 and had no end4 ,and they would have had no children2 wherefore they would have remained in a state of innocence1 having no joy1 for they knew no misery2 doing no good1 for they knew no sin4 ,but behold1 all things have been done in the wisdom of him who knoweth all things4 ,adam fell that men might be2 and men are that they might have joy4,a ,footnote ,a3 ,,ii ,nephi ii3#ae-be4 ,for a treatise on ,opposite ,existences1 see ,new ,witnesses for ,god1 ,vol4 ,,iii1 pp4 #bai-bbg4 #e4 ,summary of ,views of the ,fall3 ,i shall depend on the two foregoing passages1 to sustain1 in large measure1 the views of this lesson1 viz41 that the fall of ,adam was not an accident2 that it did not surprise the purposes of ,god with reference to man's earth-life1 much less thwart them2 that the fall was as much embraced in the sovereign purposes of ,god with reference to the earth-life of man as was the ,atonement2 that without the first the second could not be2 that the transition from heaven conditions to earth conditions1 the fall1 in some way was connected with the propagation of the earth-life of man3 ,were it not for our transgression we never should have had seed is the declaration of ,eve1 allowed to stand in the ,book of ,moses as an undoubted truth4 ,but for the transgression of ,adam1 as the ,prophet ,lehi tells us1 in the above passage1 all things which were created1 must have remained in the same state which they were in after they were created2 and they must have remained forever and had no end4 ,and they ,adam and ,eve would have had no children3 ,wherefore they would have remained in a state of innocence1 having no joy1 for they knew no misery2 doing no good1 for they knew no sin4 ,but ,adam made the necessary transition from a state of mere innocence1 he fell that man might be1 and that the experiences of earth-life might follow1 and eventuate in something better and greater than mere innocence1 viz41 in virtue2 which is goodness1 and strength1 acquired by conquest of evil4,a ,footnote ,a3 ,see ,seventy's ,year ,book ,no4 ,,ii1 ,part ,,ii1 ,lesson ,,ix1 p4 #ej4 ,on this distinction between mere innocence and virtue1 ,professor ,joseph ,le ,conte of the ,university of ,california says3 ,it will1 ,i think1 be admitted by all that innocence and virtue are two very different things4 ,innocence is a pre-established1 virtue a self-established1 harmony of spiritual activities4 ,the course of human development1 whether individual or racial1 is from innocence through more or less discord and conflict to virtue4 ,and virtue completed1 regarded as a condition1 is holiness1 as an activity1 it is spiritual freedom4 ,not happiness nor innocence but virtue is the goal of humanity4 ,happiness will surely come in the train of virtue1 but if we seek primarily happiness we miss both4 ,two things must be borne steadily in mind2 virtue is the goal of humanity2 virtue can not be given1 it must be self-acquired4 99 99 99 ,why could not man have been made a perfectly pure1 innocent1 happy being1 unplagued by evil and incapable of sin8 ,i answer3 ,the thing is impossible even to ,omnipotence1 because it is a contradiction in terms4 ,such a being would also be incapable of virtue1 would not be a moral being at all1 would not in fact be man4 ,we can not even conceive of a moral being without freedom to choose4 ,we can not even conceive of virtue without successful conflict with solicitations to debasement4 ,but these solicitations are so strong and so often overcome us1 that we are prone to regard the solicitations themselves as essential evil1 instead of our weak surrender to them4 7,evolution and ,its ,relation to ,religious ,thought--#aijb--pp4 #cgb-c47 ,,lesson ,,ix4 7,scripture ,reading ,exercise47 ,,the ,,doctrine ,,of ,,the ,,atonement ,,in ,,ancient ,,times--,,the ,,old ,,testament4 ,,analysis4 ,i4 ,the ,first ,promise of an ,atonement4 ,,ii4 ,adam's ,sacrifices and the ,atonement4 ,,iii4 ,the ,mosaic ,sacrifices3 #a4 ,the ,sin ,offering4 #b4 ,the ,day of ,atonement4 ,,iv4 ,the ,christian ,fathers on the ,significance of ,ancient ,sacrifices4 ,,references4 ,genesis iii2 ,book of ,moses 7,p4 of ,g4 ,p471 ,chs4 v and vi4 ,hebrews ,chs4 ix and x4 ,dr4 ,william ,smith's ,old ,testament ,history1 ,chs4 ii and ,appendix to ,book ,,iii1 ,sec4 iv--,sacrifices and ,oblations4 ,smith's ,bible ,dictionary 7,hackett ,edition71 ,vol4 ,,iv1 ,art4 ,sacrifices4 ,also ,kitto's ,biblical ,literature1 ,art4 ,sacrifices4 ,mediation and ,atonement 7,pres4 ,john ,taylor71 ,ch4 xvi4 ,,special ,,text3 ,when ,moses had spoken every precept to all the people according to the law1 he took the blood of calves and of goats1 with water1 and scarlet wool1 and hyssop1 and sprinkled both the book and all the people1 saying1 ,this is the blood of the testament which ,god hath enjoined unto you4 ,moreover1 he sprinkled with blood both the tabernacle1 and all the vessels of the ministry4 ,and almost all things are by the law purged with blood and without shedding of blood is no remission4 7,heb4 ix3#ai-bb47 ,,discussion4 #a4 ,the ,idea of an ,atonement of ,ancient ,origin3 ,from the earliest times the fact of an ,atonement for man is foreshadowed4 ,the serpent beguiled me1 and ,i did eat1 said ,eve1 to the ,lord4 ,and the ,lord ,god said unto the serpent 99 99 99 ,i will put enmity between thee and the woman1 and between thy seed and her seed2 it shall bruise thy head1 and thou shalt bruise his heel4,a ,footnote ,a3 ,gen4 iii3#ac1 #ae4 ,in this passage ,christians with justice have always seen the proclamation of the good tidings of the final victory over sin4 ,it is in ,christ that the seed of the woman crushes the serpent4,a ,footnote ,a3 ,dummelow's ,commentary on ,gen4 iii4 #b4 ,atonement ,foreshadowed in ,ancient ,sacrifices3 ,the ,atonement is also foreshadowed in the sacrifices of burnt offerings of ,adam1 his son ,abel and the early ,bible patriarchs4 ,so meagre is the ,bible account of the origin of sacrifices that some have doubted if they bore any relation to the sacrifice to be offered by the ,christ1 or were at all of divine origin4,a ,our scripture1 however1 the ,book1 of ,moses1 sets the matter at rest for ,latter-day ,saints2 for there it is written3 ,footnote ,a3 ,in tracing the history of sacrifice1 from its first beginning to its perfect development in the ,mosaic ritual1 we are at once met by the long-disputed question1 as to the origin of sacrifice2 whether it arose from a natural instinct of man1 sanctioned and guided by ,god1 or whether it was the subject of some distinct primeval revelation4 99 99 99 ,the great difficulty in the theory which refers it to a distinct command of ,god1 is the total silence of ,holy ,scriptures--a silence the more remarkable1 when contrasted with the distinct reference made in ,gen4 ii to the origin of the ,sabbath4 ,sacrifice1 when first mentioned1 in the case of ,cain and ,abel1 is referred to as a thing of course2 it is said to have been 'brought' by men2 there is no hint of any command given by ,god4 ,this consideration1 the strength of which no ingenuity has been able to impair1 although it does not actually disprove the formal revelation of sacrifice2 yet at least forbids the assertion of it1 as of a positive and important doctrine4 7,smith's ,bible ,dictionary--,hackett ed4--,art4 ,sacrifice1 ,vol4 ,,iv1 p4 #bggj74 ,was sacrifice in its origin a human invention or a divine institution2 and whether any of the sacrifices before the law1 or under the law1 were sacrifices of expiation4 ,eminent and numerous are the authorities on both sides of these questions2 but the balance of theological opinion preponderated greatly for the affirmative in each of them4 ,on the lower point1 however1 7viz41 were the sacrifices sacrifices of expiation7 most of those who deny that there was an expiatory sacrifice before the law1 admit its existence under the law2 and on the first1 those who hold that sacrifice was of divine origin1 but became much corrupted1 and was restored by the ,mosaic law1 do not in substance differ much from those who hold it to have been a human invention1 formally recognized1 and remodelled by the law of ,moses4 ,kitto's ,cyclopedia of ,biblical ,literature1 ,art4 ,sacrifices4 ,the difficulty and doubt in respect of both questions presented by these authorities is overcome by the passage which follows in the text from the ,book of ,moses4 ,and ,adam and ,eve1 his wife1 called upon the name of the ,lord1 and they heard the voice of the ,lord from the way toward the ,garden of ,eden1 speaking unto them1 and they saw him not2 for they were shut out from his presence4 ,and he gave unto them commandments1 that they should worship the ,lord their ,god1 and should offer the firstlings of their flocks1 for an offering unto the ,lord4,a ,and ,adam was obedient unto the commandments of the ,lord4 ,and after many days an angel of the ,lord appeared unto ,adam1 saying3 ,why dost thou offer sacrifices unto the ,lord8 ,and ,adam said unto him1 ,i know not1 save the ,lord commanded me4 ,and then the angel spake saying3 ,this thing is a similitude of the sacrifice of the ,only ,begotten of the ,father1 which is full of grace and truth4 ,wherefore1 thou shalt do all that thou doest in the name of the ,son1 and thou shalt repent and call upon ,god in the name of the ,son forevermore4 ,and in that day the ,holy ,ghost fell upon ,adam1 which beareth record of the ,father and the ,son1 saying3 ,i am the only begotten of the ,father from the beginning1 henceforth and forever1 that as thou hast fallen thou mayest be redeemed1 and all mankind1 even as many as will4 ,footnote ,a3 ,this doubtless gives the ground of explanation for the acceptance of ,abel's offering for a sacrifice1 the firstlings of his flock2 and the rejection of ,cain's offering1 the fruits of the ground 7,gen4 iv3#c-g74 ,the one was brought in compliance with the appointment of ,god1 the other was not of divine appointment1 but was an unwarranted deviation from the commandment1 hence1 the ,lord had respect unto ,abel and his offering1 but not unto ,cain's4 ,in ,kitto's article on ,sacrifices there is another very great reason urged as to why ,abel's sacrifice was acceptable and why ,cain's was not4 ,it is reasonable1 and in harmony with the importance of the whole doctrine of the ,atonement1 and ,i have nowhere else found the idea so well expressed4 ,it amounts then to this--that ,cain1 by bringing an eucharistic 7expressing thanks merely7 offering1 when his brother brought one which was expiatory1 denied virtually that his sins deserved death1 or that he needed the blood of ,atonement4 ,some go further1 and allege that in the text itself1 ,god actually commanded ,cain to offer a piacular expiatory1 atoning sacrifice4 ,the argument does not require this additional circumstance2 but it is certainly strengthened by it4 ,when ,cain became angry that ,abel's offering was regarded with divine complacency1 and his own refused1 ,god said to him1 ',why art thou wroth2 and why is thy countenance fallen8 ,if thou doest well1 shalt thou not be accepted8 ,and if thou doest not well1 sin lieth at the door4' ,now the word 'chattah1' translated 'sin' denotes in the law a 'sin-offering' and the word translated 'lieth' is usually applied to the recumbency of the beast4 ,it is therefore proposed to translate the clause1 'sin-offering coucheth at the door2 which by paraphrase would mean1 'an animal fit for a sin-offering is here1 couching at the door1 which thou mayest offer in sacrifice1 and thereby render to me an offering as acceptable as that which ,abel has presented4 7,kitto's ,bible ,literature1 ,art4 ,sacrifice47 ,this clearly establishes the divine origin of sacrifices among the antediluvian patriarchs2 and1 indeed1 of all antiquity2,a and also the fact1 that they but foreshadowed the great sacrifice to be made in due time by the ,son of ,god himself4 ,doctor ,wm4 ,smith1 the author of the ,old ,testament ,history1 says3 ,footnote ,a3 ,a strong moral argument in favor of the divine institution of sacrifice1 somewhat feebly put by ,hallet 7,comment1 on ,heb4 xi3#d1 cited by ,magee1 ,on the ,atonement71 has been reproduced with increased force by ,faber 7,prim4 ,sacrifice1 p4 #ahc74 ,it amounts to this3 ,sacrifice1 when uncommanded by ,god1 is a mere act of gratuitous superstition4 ,whence1 on the principle of ,st4 ,paul's reprobation of what he denominates will-worship1 it is neither acceptable nor pleasing to ,god4 ,but sacrifice1 during the patriarchal ages1 was accepted by ,god1 and was plainly honored with his approbation4 ,therefore sacrifice1 during the patriarchal age1 could not have been an act of superstition uncommanded by ,god4 ,if1 then1 such was the character of primitive sacrifice2 that is to say1 if primitive sacrifice was uncommanded by ,god1--it must1 in that case indubitably have been a divine1 and not a human institution4 7,kitto's ,cyclopedia ,biblical ,knowledge1 ,vol4 ,,ii1 ,art4 ,sacrifice47 ,the curse upon the serpent and promise to the woman point clearly to a ,redeemer1 who should be born of a woman1 and by his own suffering1 should destroy the power of the devil2 and here we have the first prophecy of the ,messiah4 99 99 99 ,there can be no reasonable doubt that the sacrifice of living animals was now instituted as a prophetic figure of the great sacrifice which should fulfill this promise4 ,animals must have been slain to provide the skins that clothed ,adam and ,eve2 and wherefore slain1 except in sacrifice8 ,this might not seem conclusive in itself2 but the whole reason for sacrifice began to exist now2 its use is taken for granted in the next chapter 7,gen4 iv72 and it continues throughout the patriarchal age without the record of any other beginning4 ,thus early1 then1 man learned that1 without shedding of blood1 there is no remission of sin2 that his own forfeited life was redeemed1 and to be restored by the sacrifice of the coming seed of the woman2 and that he was placed by ,god under a new dispensation of mercy4 ,nay1 even his punishment was a mercy2 for his suffering was a discipline to train him in submission to ,god's will4 ,the repentance of our first parents is nowhere expressly stated2 but it is implied here and in the subsequent narrative4,a ,footnote ,a3 ,we must not omit to notice the traces of these truths1 which are found among many nations4 ,the ,greek legend of ,pandora traces the entrance of evil to a woman2 the ,buddhist and ,chinese traditions refer the beginning of sin to eating forbidden fruit and desiring forbidden knowledge2 and most systems of mythology make the serpent a type of the power of evil1 and a divine personage his destroyer4 ,delitzch well says1 ,the story of the ,fall1 like that of the ,creation1 has wandered over the world4 ,heathen nations have transplanted and mixed it up with their geography1 their history1 their mythology1 although it has never so completely changed form1 and color1 and spirit1 that you can not recognize it4 ,here1 however1 in the ,law1 it preserves the character of a universal1 human1 world-wide fact2 and the groans of ,creation1 the ,redemption that is in ,christ ,jesus1 and the heart of every man1 conspire in their testimony to the most literal truth of the narrative4 ,the recollection of the tree of life is preserved in the sacred tree of the ,assyrians and ,hindoos1 and in the other ,eastern systems of mythology 7,old ,testament ,history--,wm4 ,smith--p4 #bi47 ,the fact of ,adam's repentance1 however1 is clearly set forth in the ,book of ,moses1 and his acceptance of the whole scheme of salvation through the atonement of ,christ4,a ,footnote ,a3 ,see ,book of ,moses 7,p4 of ,g4 ,p471 ,ch4 v3#d-af and ,ch4 vi3#dh-fh4 #c4 ,the ,atonement of ,christ ,foreshadowed in the ,mosaic ,sacrifices3 ,it is very generally conceded that the sacrifices and oblations of the ,mosaic ritual have a direct relationship to the great atoning sacrifice to be made by the ,christ4 ,from the ninth and tenth chapters of the ,epistle to the ,hebrews it is evident that the law was a shadow of good things to come2 the law's sacrifices for sin and reconciliation with ,god but figured forth the greater and more efficient sacrifice to be made by the ,son of ,god2 nay1 whatever of virtue there was in the sacrifices of the law were dependent upon the great sacrifice to follow4 ,of themselves1 the sacrifices of the law had no virtue at all unconnected with the sacrifice to be made by the ,christ2,a they were but symbols figuring forth that sacrifice in which the virtue was1 the sacrifice of the ,christ himself4 ,for it is expedient1 says the ,nephite ,prophet ,alma--,it is expedient that an ,atonement should be made2 for according to the great plan of the eternal ,god1 there must be an ,atonement made1 or else all mankind must unavoidably perish2 yea1 all are hardened2 yea1 all are fallen and are lost1 and must perish except it be through the ,atonement which it is expedient should be made4 ,therefore1 it is expedient that there should be a great and last sacrifice2 and then shall there be1 or it is expedient there should be1 a stop to the shedding of blood2 then shall the law of ,moses be fulfilled2 yea1 it shall be all fulfilled2 every jot and tittle1 and none shall have passed away4 ,and behold1 this is the whole meaning of the law2 every whit pointing to that great and last sacrifice2 and that great and last sacrifice will be the ,son of ,god2 yea1 infinite and eternal4,b ,footnote ,a3 ,hebrews x3#a-aj4 ,footnote ,b3 ,alma xxxiv3#i1 #ac1 #ad4 ,the late ,president ,john ,taylor upon this subject said3 ,these sacrifices1 which were offered up from the days of ,adam until the time of our ,savior's advent1 were typical of the great expiatory sacrifice which ,he was to make by the sacrifice of himself4 ,they were so many types1 shadows and forms of which he was the great prototype--the substance1 the reality prefigured and foreshadowed by the other sacrifices which had been offered up from the beginning4 ,when the law was given to ,moses1 all the forms pertaining to the sacrificial ceremonies were revealed in detail1 and the instructions in relation thereto were not simply of a general nature1 but they entered into minute particulars in relation to all things connected with those who officiated1 the form and pattern of the sacred utensils and of the vestments of the ,priesthood1 the creatures to be sacrificed1 the order of the proceedings1 and indeed of all matters associated with the observance of these rites4 ,almost the whole of the book of ,leviticus1 and considerable of the book of ,numbers1 is occupied with these instructions and kindred matters4 ,this ,mosaic law1 with all its duties1 observances1 ceremonies and sacrifices1 continued in force until ,christ's death4,a ,footnote ,a3 ,mediation and ,atonement 7#ahhb71 p4 #abd4 #d4 ,the ,sin ,offering of the ,mosaic ,law3 ,the ,author of the ,article on ,sacrifices1 in ,smith's ,bible ,dictionary 7,hackett edition71 ,vol4 ,,iv--,rev4 ,alfred ,barry1 ,fellow of ,trinity ,college1 ,cambridge1 in describing the ,sin ,offering of the ,mosaic law1 says3 ,the nature and meaning of the various kinds of sacrifice is partly gathered from the form of their institution and ceremonial1 partly from the teaching of the prophets1 and partly from the ,new ,testament1 especially the ,epistle to the ,hebrews4 ,all had relation1 under different aspects1 to a covenant between ,god and man4 ,the sin offering represented that covenant as broken by man1 and as knit together again1 by ,god's appointment1 through the 'shedding of blood4' ,its characteristic ceremony was the sprinkling of the blood before the veil of the sanctuary1 the putting some of it on the horns of the altar1 incense1 and the pouring out of all the rest at the foot of the altar of burnt offering4 ,the flesh was in no case touched by the offerer2 either it was consumed by fire without the camp1 or it was eaten by the priest alone in the holy place1 and everything that touched it was holy4 ,this latter point marked the distinction from the peace-offering1 and showed that the sacrificer had been rendered unworthy of communion with ,god4 ,the shedding of blood1 the symbol of life1 signified that the death of the offender was deserved for sin1 but that the death of the victim was accepted for his death by the ordinance of ,god's mercy4 #e4 ,the ,ceremonial of the ,day of ,atonement3 ,this the truth of the preceding paragraph is seen most clearly in the ceremonial of the ',day of ,atonement1' when1 after the sacrifice of the one goat1,a the high priest's hand was laid on the head of the scape-goat--which was the other part of the sin-offering--with confession of the sins of the people1 that it might visibly bear them away1 and so bring out explicitly1 what in other sin-offerings was but implied4 ,accordingly we find that1 in all cases1 it was the custom for the offerer to lay his hand on the head of the sin-offering1 to confess generally or specially his sins1 and to say1 ',let this be my expiation4' ,beyond all doubt1 the sin-offering distinctly witnessed that sin existed in man1 that the 'wages of that sin was death1' and that ,god had provided an ,atonement by the vicarious suffering of an appointed victim4 ,the reference of the ,baptist to a ',lamb of ,god who taketh away the sins of the world1' was one understood and hailed at once by a 'true ,israelite4',b ,footnote ,a3 ,two goats were used in this ceremonial1 one of which was killed and made a sin offering and the other a scape-goat to figuratively bear off the sins of the people4 ,and he shall take the two goats1 and present them before the ,lord at the door of the tabernacle of the congregation4 ,and ,aaron shall cast lots upon the two goats2 one lot for the ,lord1 and the other lot for the scape-goat4 ,and ,aaron shall bring the goat upon which the ,lord's lot fell1 and offer him for a sin offering4 ,but the goat1 on which the lot fell to be the scape-goat1 shall be presented alive before the ,lord1 to make an atonement with him1 and to let him go for a scape-goat into the wilderness 7,lev4 xvi3#g-aj74 ,footnote ,b3 ,smith ,dictionary1 ,vol4 ,,iv1 p4 #bggd4 #f4 ,the ,paschal ,sacrifice or ,passover3 ,in some respects the ,paschal ,sacrifice more perfectly than any other1 perhaps1 foreshadowed the future sacrifice of the ,son of ,god for the deliverance of his people--those who would trust the sign of deliverance in his blood4 ,the institution of the sacrifice and feast was as follows4 ,when all other judgments upon ,pharaoh failed to persuade him to let ,god's people go1 then said the ,lord to ,moses3 ,about midnight will ,i go out into the midst of ,egypt3 and all the first-born in the land of ,egypt shall die1 from the first-born of ,pharaoh that sitteth upon his throne1 even unto the first-born of the maid-servant that is behind the mill2 and all the first-born of beasts4 ,and there shall be a great cry throughout all the land of ,egypt1 such as there was none like it1 nor shall be like it any more4 ,but against any of the children of ,israel shall not a dog move his tongue1 against man or beast2 that ye may know how that the ,lord doth put a difference between the ,egyptians and ,israel4,a ,footnote ,a3 ,exodus xi3#d-g4 ,when this terrible judgment was about to be executed the ,lord provided the following means of deliverance for his people3 ,each family in ,israel were commanded at a given time to take a lamb without blemish1 a male of the first year1 for a ,passover ,offering1 and it was to be killed in the evening4 ,and they shall take of the blood and strike it on the two side-posts1 and on the upper doorpost of the houses1 wherein they shall eat it4 ,and they shall eat the flesh in that night1 roast with fire1 and unleavened bread2 and with bitter herbs they shall eat it4 99 99 99 ,and ye shall eat it in haste2 it is the ,lord's passover4 ,for ,i will pass through the land of ,egypt this night1 and will smite all the first-born in the land of ,egypt1 both man and beast3 and against all the gods of ,egypt1 ,i will execute judgment3 ,i am the ,lord4 ,and the blood shall be to you for a token upon the houses where ye are3 and when ,i see the blood1 ,i will pass over you1 and the plague shall not be upon you to destroy you1 when ,i smite the land of ,egypt4 ,and this day shall be unto you for a memorial2 and ye shall keep it a feast to the ,lord throughout your generations3 ye shall keep it a feast by an ordinance forever4,a ,footnote ,a3 ,exodus xii4 ,thus was the ,passover established4 ,of it the late ,president ,taylor said3 ,it appears1 that when the destroying angel passed by the houses of the children of ,israel he found the blood of a lamb sprinkled on the doorpost2 which was a type of the blood of ,christ1 the lamb of ,god4 ,the angel who was the executor of justice could not touch those who were protected by that sacred symbol2 because that prefigured the sacrifice of the ,son of ,god1 which was provided at the beginning of creation for the redemption of the human family1 and which was strictly in accordance with provisions then made by the ,almighty for that purpose--'the ,lamb slain from before the foundation of the world'--and accepted in full as an atonement for the transgressions of mankind1 according to the requirements of eternal justice and agreed to by the ,savior and his ,father4,a ,footnote ,a3 ,mediation and ,atonement1 p4 #ajf4 ,of course it cannot be doubted that this festival of the ,passover was instituted as a great memorial of the deliverance from ,egyptian bondage1 and the birth of the nation of ,israel2 and there are not wanting those who maintain that this was its primary significance4 ,but the leading feature in the festival1 the ,paschal ,lamb1 a male1 without blemish2 the killing of it2 the blood sprinkled upon the door post1 the sign of safety to ,god's people2 the eating of the lamb in preparation of the journey2 the subsequent honoring of this feast by the ,christ with his disciples2 the substitution of the ,sacrament of the ,lord's ,supper for the ,passover festival at the very time and on the very occasion of celebrating the feast of the passover among the ,jews2,a together with the subsequent inspired reference to ,christ as the ,paschal ,lamb of the ,christians1,b are circumstances too numerous and too nearly related to doubt of the significance of the ,passover festival having reference to the great sacrifice to be made by the ,son of ,god through the shedding of his blood in atonement for the deliverance of his people4 ,of the ,passover being a symbol of the sacrifice of the ,son of ,god1 the writer upon that theme in ,smith's ,bible ,dictionary says3 ,footnote ,a3 ,matt4 xxvi and ,luke xxii4 ,footnote ,b3 ,i ,cor4 v3#g4 ,no other 'shadow of good things to come' contained in the law can vie with the festival of the passover in expressiveness and completeness4 ,hence we are so often reminded of it1 more or less distinctly1 in the ritual and language of the ,church4 ,its outline1 considered in reference to the great deliverance of the ,israelites which it commemorated1 and many of its minute details1 have been appropriated as current expressions of the truths which ,god has revealed to us in the fullness of times in sending his ,son upon earth4,a ,footnote ,a3 ,smith's ,dictionary of the ,bible 7,hackett's edition71 ,vol4 ,,iv1 p4 #bcee4 #g4 ,the ,testimony of ,some ,christian ,fathers3 ,certain of the socalled ,christian ,fathers agree with this view of the ,old ,testament sacrifices figuring forth the sacrifice to be made by the ,christ1 both as to sacrifices in the early patriarchal times and under the law of ,moses4 ,of these1 first1 is 7a7 ,eusebius of ,caesarea3 ,born #bfd ,a4 ,d4 7about72 died #cdi 7about74 ,eusebius of ,caesarea1 in a passage too long for quotation1 alleges1 that animal sacrifice was first of all practiced by the ancient lovers of ,god 7the patriarchs7 and that not by accident1 but through a certain divine contrivance1 under which1 as taught by the divine spirit1 it became their duty thus to shadow forth the great and venerable victim1 really acceptable to ,god1 which was1 in time then future1 destined to be offered in behalf of the whole human race 7,demonst4 ,evang4 i3#h1 pp4 #bd1be74;,a ,footnote ,a3 ,kitto1 ,vol4 ,,ii1 p4 #ffa4 7b7 ,athanasius3 ,born #bif ,a4 ,d42 died #cgc4 ,next we come to ,athanasius1 who1 speaking of the consent of the ,old ,testament to the fundamental doctrines of the ,new1 says3 ',what ,moses taught1 these things his predecessor ,abraham had preserved2 and what ,abraham had preserved1 with those things ,enoch and ,noah were well acquainted2 for they made a distinction between the clean and the unclean animals1 and were acceptable to ,god4 ,thus also in like manner ,abel bore testimony2 for he knew what he had learned from ,adam1 and ,adam himself taught only what he had previously learned from the ,lord 7,synod4 ,nicen4 contr4 ,haer1 ,arian1 ,decret41 ,opp4 i1 #djc74;,a ,footnote ,a3 ,ibid4 7c7 ,augustine3 ,bp4 of ,hippo4 ,born #ced ,a4 ,d42 died #dcj4 ,augustine1 after expressly referring the origin of sacrifice to the divine command1 more distinctly evolves his meaning by saying3 ',the prophetic immolation of blood1 testifying from the very commencement of the human race the future passion of the ,mediator1 is a matter of deep antiquity inasmuch as ,abel is found in ,holy ,scripture to have been the first who offered up his prophetic immolation 7,cont4 ,faust4 ,manich4 ,onp4 vi3#ade74 ,these testimonies certainly vindicate the opinion of the divine origin of primitive sacrifice from the charge of being a modern innovation1 with no voice of antiquity in its favor4,a ,footnote ,a3 ,kitto1 ,vol4 ,,ii1 p4 #ffa4 ,,lesson ,x4 7,scripture ,reading ,exercise47 ,,the ,,fact ,,of ,,the ,,atonement ,,in ,,new ,,testament ,,scriptures4,a ,,analysis4 ,i4 ,the ,atonement ,considered as a ,fact4 ,,ii4 ,the ,testimony to the ,fact4 #a4 ,gabriel2 #b4 ,john the ,baptist2 #c4 ,the ,christ2 #d4 ,the ,judean ,apostles3 7a7 ,paul1 7b7 ,peter1 7c7 ,john4 ,,references4 ,st4 ,luke1 ,ch4 i2 also ,heb4 ix and x1 and all the ,new ,testament citations in the text of this lesson--the context of these passages should also be considered4 ,richard-,little ,compendium1 ,art4 ,atonement1 pp4 #h-ac1 and all its references4 ,mediation and ,atonement 7,taylor71 ,chs4 iii1 iv1 v and vi4 ,the ,gospel 7,roberts71 ,ch4 ii 7#crd ,edition74 ,,special ,,text3 ,and almost all things are by the law purged with blood and without shedding of blood is no remission4 7,heb4 ix3#bb47 ,footnote ,a3 ,new ,testament ,scriptures1 as here used means more than the ,new ,testament of the ,bible4 ,it means that ,new ,testament of course1 but that plus the ,book of ,mormon books written after the birth of ,messiah1 beginning with ,,iii ,nephi1 and also the immediate scriptures of the ,new ,dispensation1 viz41 the ,doctrine and ,covenants4 ,,discussion4 #a4 ,the ,fact of the ,atonement3 ,the important thing to be established in the mind of man concerning the atonement is the fact of it4 ,while it is not the intention of this treatise to avoid the discussion of the philosophy of the ,atonement,a--by which is meant only a discussion of the reasonableness of it--and rest in the mere fact of it as proved from the ,scriptures1 still ,i repeat that the fact of it and man's acceptance of it as a fact1 is of first importance4,b ,this and the following lesson of ,part ,,ii1 therefore1 are devoted to grouping the scriptural texts for the fact of the ,atonement from ,new ,testament ,scriptures4 ,footnote ,a3 ,part ,,iii is wholly devoted to that division of the subject4 ,footnote ,b3 ,elsewhere on this theme ,i have said3 ,how is it that through the sacrifice of one who is innocent salvation may be purchased for those under the dominion of death8 ,i will observe1 in passing1 that what should most concern us is1 not so much how it is that such is the case1 but is it a fact8 ,is it true that ,god has established such a scheme of redemption1 is what should concern us most4 ,to that question the blood sprinkled upon a thousand ,jewish altars1 and the smoke that darkened the heavens for ages from burnt offerings1 answer yes4 ,for those sacrifices1 and that sprinkled blood were but typical of the great sacrifice to be made by the ,messiah4 ,even the mythology of the heathen nations retains the idea of an ,atonement that either has been1 or is to be made for mankind4 ,fantastic1 distorted1 confused2 buried under the rubbish of savage superstition it may be1 but it nevertheless exists4 ,so easily traced1 so distinct is this feature of heathen mythology1 that some writers have endeavored to prove that the gospel plan of redemption was derived from heathen mythology4 ,whereas the fact is that the gospel was understood and extensively preached in the earliest ages2 men retained in their tradition a knowledge of those principles or parts of them1 and however much they may have been distorted1 traces of them may still be found in nearly all the mythologies of the world4 ,the prophets of the ,jewish scriptures answer the foregoing question in the affirmative4 ,the writers of the ,new ,testament make ,christ's ,atonement the principal theme of their discourses and epistles4 ,the ,book of ,mormon1 speaking as the voice of an entire continent of people1 whose prophets and righteous men sought and found ,god1 testifies to the same great fact1 and the revelations of ,god as given through the ,prophet ,joseph ,smith are replete with passages confirming this doctrine4 99 99 99 ,the evidence here indicated is more than sufficient1 it seems to me1 to establish the fact of the ,atonement beyond the possibility of a doubt3 and if there are some things in it not yet within the scope of our comprehension1 still there is sufficient foundation for our glorious hope and faith of eternal life through its power3 for the evidence proving the fact of that ,atonement is sufficient1 wanting nothing1 either in quality or quantity 7,the ,gospel1 ,ch4 ii47 #b4 ,the ,angel's ,testimony to the ,atonement of ,christ3 ,joseph1 thou son of ,david1 fear not to take unto thee ,mary thy wife3 99 99 99 ,she shall bring forth a ,son1 and thou shalt call his name ,jesus2 for he shall save his people from their sins4,a ,footnote ,a3 ,matt4 i3#ah1 #bc4 ,such were the words of the angel to ,joseph1 the betrothed husband of ,mary1 the ,mother of ,christ4 #c4 ,john the ,baptist's ,testimony3 ,behold1 the ,lamb of ,god1 that taketh away the sins of the world 99 99 99 and ,i saw and bear record that this is the ,son of ,god4,a ,footnote ,a3 ,st4 ,john1 ,ch4 i3#bi1 #cd4 ,such ,john's testimony concerning ,jesus of ,nazareth1 as he saw that more than ,prophet coming to his baptism4 #d4 ,the ,christ's ,testimony to the ,atonement3 ,and as ,moses lifted up the serpent in the wilderness1 even so must the ,son of man be lifted up3 ,that whosoever believeth in him should not perish1 but have eternal life4 ,for ,god so loved the world that he gave his only begotten ,son1 that whosoever believeth in him should not perish1 but have everlasting life4 ,for ,god sent not his ,son into the world to condemn the world2 but that the world through him might be saved4,a ,footnote ,a3 ,st4 ,john iii3#ae-ag4 ,such the ,christ's testimony of himself4 ,and again the ,christ3 ,when ye have lifted up the ,son of man1 then shall ye know that ,i am he,a i4 e41 the one that taketh away the sins of men4,b ,and ,i1 if ,i be lifted up from the earth1 ,i will draw all men unto me4 ,this he said signifying by what death he should die4,c ,footnote ,a3 ,ibid viii3#bh4 ,footnote ,b3 ,ibid1 verse #bd4 ,footnote ,c3 ,st4 ,john xii3#cb1 #cc4 ,when instituting the sacrament1 at the passover supper1 celebrated upon the night of his betrayal1 as the disciples were eating1 ,jesus took bread1 and blessed it1 and brake it1 and gave it to the disciples1 and said1 ,take1 eat2 this is my body4 ,and he took the cup1 and gave thanks1 and gave it to them1 saying1 ,drink ye all of it1 for this is my blood of the new testament1 which is shed for many for the remission of sins4,a ,mark and ,luke practically give the same account of the incident4 ,footnote ,a3 ,matt4 xxvi3#bf-bh4 ,after the resurrection1 ,jesus1 overtaking two of the disciples on their way to ,emmaus1 engaged them in conversation respecting the crucifixion of ,jesus4 ,and in course of their narrative of the missing body of the ,christ1 the resurrected ,messiah interrupted them1 saying3 ,o fools1 and slow of heart to believe all that the prophets have spoken3 ,ought not ,christ to have suffered these things1 and to enter into his glory8 ,and beginning at ,moses and all the prophets he expounded unto them in all the scriptures the things concerning himself4,a ,footnote ,a3 ,st4 ,luke xxiv3#be-bg4 ,subsequently1 he was known of these two disciples by the breaking of bread4 ,and after these two astonished disciples returned to ,jerusalem and were detailing their experience to the eleven ,apostles1 and those that were with them1 ,jesus entered the room where they were gathered3 ,and he said unto them3 ,these are the words which ,i spake unto you1 while ,i was yet with you1 that all things must be fulfilled which were written in the law of ,moses1 and in the prophets1 and in the psalms1 concerning me4 ,then opened he their understanding1 that they might understand the scriptures1 and said unto them1 ,thus it is written1 and thus it behooved ,christ to suffer1 and to rise from the dead the third day3 ,and that repentance and remission of sins should be preached in his name among all nations1 beginning at ,jerusalem4,a ,footnote ,a3 ,st4 ,luke xxiv3#dd-dg4 #e4 ,testimony of the ,judean ,apostles3 ,turning now to the disciples after the departure of the resurrected ,christ from their midst1 and the endowment of the apostles with the ,holy ,ghost1 they teach3 ,neither is there salvation in any other name than the ,christ's3 for there is none other name under heaven given among men1 whereby we must be saved4,a ,feed the church of ,god which he hath purchased with his own blood4,b ,for all have sinned1 and come short of the glory of ,god2 being justified freely by his grace1 through the redemption that is in ,christ ,jesus2 whom ,god hath set forth to be a propitiation1 through faith in his blood1 to declare his righteousness for the remission of sins that are past1 through the forbearance of ,god4,c ,footnote ,a3 ,acts iv3#aj-ab4 ,footnote ,b3 ,acts xx3#bh4 ,footnote ,c3 ,rom4 iii3#bc-be4 ,if we believe on him that raiseth up ,jesus our ,lord from the dead2 who was delivered for our offenses1 and was raised again for our justification4,a ,footnote ,a3 ,rom4 iv3#bd1 #be4 #f4 ,paul's ,testimony to the ,atonement3 ,an extended passage in his letter to the ,romans1 ,paul reasons upon the atonement made by the ,christ in the following manner3 ,for when we were yet without strength1 in due time ,christ died for the ungodly4 ,for scarcely for a righteous man will one die2 yet peradventure for a good man some would even dare to die4 ,but ,god commandeth his love toward us1 in that1 while we were yet sinners1 ,christ died for us4 ,much more then1 being now justified by his blood1 we shall be saved from wrath through him4 ,for if1 when we were enemies1 we were reconciled to ,god by the death of his ,son1 much more being reconciled1 we shall be saved by his life4 ,and not only so1 but we also joy in ,god through our ,lord ,jesus ,christ1 by whom we have now received the ,atonement4 ,wherefore1 as by one man sin entered into the world1 and death by sin2 and so death passed upon all men1 for that all have sinned4 ,but not as the offense1 so also is the free gift4 ,for if through the offense of one many be dead1 much more the grace of ,god1 and the gift by grace1 which is by one man1 ,jesus ,christ1 hath abounded unto many4,a ,footnote ,a3 ,romans v3#f-ab1 #ae4 ,see also ,ch4 vii4 ,all will remember ,paul's passage in the first letter to the ,corinthians3 ,since by man ,adam came death1 by man the man ,christ ,jesus came also the resurrection from the dead4 ,for as in ,adam all die2 even so in ,christ shall all be made alive4,a ,footnote ,a3 ,i ,cor4 xv3#ba1 #bb4 ,for ,i delivered unto you first of all that which ,i also received1 how that ,christ died for our sins according to the scriptures1 and that he was buried1 and that he arose again the third day according to the scriptures4,a ,footnote ,a3 ,i4 ,cor4 xv3#c-d4 ,to the praise of the glory of his grace wherein he hath made us accepted in the beloved3 in whom we have redemption through his blood1 the forgiveness of sins1 according to the riches of his grace4,a ,footnote ,a3 ,eph4 i3#f1g4 ,giving thanks unto the ,father1 which hath made us meet to be partakers of the inheritance of the saints in light3 ,who hath delivered us from the power of darkness1 and hath translated us into the kingdom of his dear ,son3 in whom we have redemption through his blood2 even the forgiveness of sins4,a ,footnote ,a3 ,col4 i3#ab-ad4 ,for there is one ,god1 and one ,mediator between ,god and men1 the man ,christ ,jesus2 who gave himself a ransom for all1 to be testified of in due time4,a ,footnote ,a3 ,i ,tim4 ii3#e1 #f4 ,we see ,jesus1 who was made a little lower than the angels,a for the suffering of death1 crowned with glory and honor2 that by the grace of ,god should taste death for every man4,b ,who needeth not daily as those high priests i4 e41 of the ,mosaic law to offer sacrifices1 first for his own sins1 and then for the people's3 for this he the ,christ did once1 when he offered up himself4,c ,footnote ,a3 ,a little while inferior to is the marginal rendering of the passage4 ,see also ,mormon ,doctrine of ,deity1 p4 #afc--,note--for a discussion of the passage4 ,footnote ,b3 ,heb4 ii3#h-aj4 ,footnote ,c3 ,hebrews vii4 ,but ,christ 99 99 99 by his own blood 99 99 99 entered in once into the holy place1 having obtained eternal redemption for us4 ,for if the blood of the bulls and of goats1 and the ashes of an heifer sprinkling the unclean1 sanctified to the purifying of the flesh3 how much more shall the blood of ,christ who through the eternal ,spirit offered himself without spot to ,god1 purge your conscience from dead works to serve the living ,god4 99 99 99 ,and almost all things are by the law purged with blood2 and without shedding of blood is no remission4,a ,footnote ,a3 ,heb4 ix3#ab-ad4 #bb4 #g4 ,the ,testimony of the ,apostle ,peter to the ,atonement3 ,the ,apostle ,peter is equally emphatic with ,paul in testifying of the virtue of the ,atonement of ,christ in bringing to pass the redemption of man through his death1 as witness the following3 ,elect according to the foreknowledge of ,god the ,father1 through sanctification of the ,spirit1 unto obedience and sprinkling of the blood of ,jesus ,christ3 ,grace unto you1 and peace1 be multiplied4 99 99 99 ,forasmuch as ye know that ye were not redeemed with corruptible things1 as silver and gold1 from your vain conversation received by tradition from your fathers2 but with the precious blood of ,christ1 as of a lamb without blemish and without spot3 who verily was foreordained before the foundation of the world1 but was manifest in these last times for you4,a ,footnote ,a3 ,i ,peter i3#b1 #ah-bj4 ,again3 ,for ,christ also hath once suffered for sins1 the just for the unjust1 that he might bring us to ,god1 being put to death in the flesh1 but quickened by the ,spirit3 by which also he went and preached unto the spirits in prison4,a ,footnote ,a3 ,i ,peter iii3#ah-ai4 #h4 ,the ,testimony of ,john1 the ,beloved ,disciple1 to the ,atonement3 ,so also ,john1 the beloved disciple1 testifies to the same effect3 ,if we walk in the light as he ,god is in the light1 we have fellowships one with another1 and the blood of ,jesus ,christ his ,son cleanseth us from all sin4,a ,footnote ,a3 ,i ,john i3#e-g4 ,my little children1 these things write ,i unto you1 that ye sin not4 ,and if any man sin1 we have an advocate with the ,father1 ,jesus ,christ the righteous3 ,and he is the propitiation for our sins3 and not for ours only1 but also for the sins of the whole world4,a ,and they sung a new song1 saying1 ,thou art worthy to take the book1 and to open the seals thereof3 for thou wast slain1 and hast redeemed us to ,god by thy blood out of every kindred1 and tongue1 and people and nation3 and hast made us unto our ,god kings and priests2 and we shall reign on the earth4,b ,and all that dwell upon the earth shall worship him the dragon--,satan1 whose names are not written in the book of life of the ,lamb slain from the foundation of the world4,c ,footnote ,a3 ,i ,john ii3#a4b4 ,footnote ,b3 ,rev4 v3#i1 #aj4 ,footnote ,c3 ,rev4 xiii3#h4 ,,lesson ,,xi4 7,scripture ,reading ,exercise47 ,,the ,,fact ,,of ,,the ,,atonement ,,in ,,the ,,new ,,testament ,,scriptures--7,continued74 ,,analysis4 ,,iii4 ,the ,testimony to the fact of the ,atonement 7,continued74 #e4 ,the ,book of ,mormon as a ,witness3 7a7 ,the ,testimony of the ,christ to the ,nephites4 7b7 ,the ,testimony of ,christian ,institutions4 7#a7 ,the ,ordinance of ,baptism4 7#b7 ,the ,sacrament of the ,lord's ,supper4 ,,iv4 ,testimony of the ,new ,dispensation ,scriptures--,doctrine and ,covenants4 ,v4 ,the ,only ,adequate ,gospel ,sermon--,jesus ,christ4 ,,references4 ,references same as those in ,lesson ,x1 with the citations in the body of this ,lesson1 and the contexts of the texts1 which should be fully considered4 ,,special ,,text3 ,behold1 ,i am ,jesus ,christ1 the ,son of ,god4 99 99 99 ,i have come into the world to bring redemption unto the world1 to save the world from sin4 7,the ,christ to the ,nephites3 ,,iii ,nephi ix3#ae1 #ba47 ,,discussion4 #a4 ,the ,testimony of the ,book of ,mormon to the ,atonement3 ,the third book of ,nephi1 in the ,book of ,mormon1 may well be called the ,fifth ,gospel1,a the beginning of the ,new ,testament of the ,nephite scriptures4 ,in it is detailed the account of the ,christ's visit to the western hemisphere and the circumstances attendant upon the establishment of his ,church among the ,nephites4 ,the voice of ,god1 which was heard after the great destruction which swept over the land during the entombment of the ,christ1 said3 ,footnote ,a3 ,the term was first used by ,dr4 ,paden of ,salt ,lake4 ,see ,defense of the ,faith and the ,saints1 ,vol4 #a1 pp4 #cga-cii1 for full treatment of the subject4 ,behold1 ,i am ,jesus ,christ1 the ,son of ,god4 ,i created the heavens and the earth1 and all things that in them are4 ,i was with the ,father from the beginning4 ,i am in the ,father1 and the ,father in me2 and in me hath the ,father glorified his name4 ,i came unto my own1 and my own received me not4 ,and the scriptures concerning my coming are fulfilled4 ,and as many as have received me1 to them have ,i given to become the ,sons of ,god2 and even so will ,i to as many as shall believe on my name1 for behold1 by me redemption cometh1 and in me is the law of ,moses fulfilled4 99 99 99 ,for behold1 ,i have come unto the world to bring redemption unto the world1 to save the world from sin4,a ,footnote ,a3 ,,iii ,nephi ix3#ae-ag4 #b4 ,the ,testimony of the ,resurrected ,christ3 ,then again1 upon his appearing among the ,nephites after his resurrection and his post-resurrection ministry in ,palestine1 the ,christ said3 ,behold1 ,i am ,jesus ,christ1 whom the prophets testified should come into the world3 and behold1 ,i am the light and the life of the world2 and ,i have drunk out of that bitter cup which the ,father hath given me1 and have glorified the ,father in taking upon me the sins of the world1 in the which ,i have suffered the will of the ,father in all things from the beginning4 99 99 99 ,and it came to pass that the ,lord spake unto them saying3 ,arise and come forth unto me1 that ye may thrust your hands into my side1 and also that ye may feel the prints of the nails in my hands and in my feet1 that ye may know that ,i am the ,god of ,israel1 and the ,god of the whole earth1 and have been slain for the sins of the world4,a ,footnote ,a3 ,,iii ,nephi xi3#aj-ad4 #c4 ,evidence of the ,atonement in the ,symbol of ,baptism3 ,convincing as testimony to the fact of the ,atonement is the ,christian institution of baptism1 the formula of which is given in the ,book of ,mormon4 ,in it is shown the authority of the ,christ in this ordinance of salvation1 since in addition to the ,holy ,trinity being named as authorizing the ordinance1 the administrator specifically declares that he has authority from ,jesus ,christ for performing it4 ,the ordinance itself1 providing as it does for the immersion of the candidate1 symbolizes the ,christ's death and burial for the sinner2 and also in bringing forth the baptized from the watery grave1 symbolizes the resurrection--all which is done that forgiveness of sin might be granted to those who thus palpably manifest that they do most solemnly accept the ,atonement of the ,christ of which his baptism is a most beautiful symbol--of his death1 burial and resurrection4,a ,footnote ,a3 ,,iii ,nephi xi3#aj-ad4 ,the matter is treated somewhat more in detail in ,lesson ,,xxi4 #d4 ,evidence of the ,atonement in the ,symbol of the ,lord's ,supper3 ,the ,christ also established the sacrament of the ,lord's ,supper among the ,nephites and constituted it the symbol of the ,atonement4 ,after breaking bread and blessing it1 he gave it to his ,nephite disciples and said3 ,this shall ye do in remembrance of my body1 which ,i have shown unto you1 and it shall be a testimony unto the ,father that ye do always remember me1 and if you do always remember me1 ye shall have my spirit to be with you4,a ,so also with the wine which he blessed and gave them to drink1 adding1 ,ye shall do it in remembrance of my blood1 which ,i have shed for you1 that you may witness unto the ,father that ye do always remember me4,b ,footnote ,a3 ,,iii ,nephi xviii4 ,footnote ,b3 ,ibid4 ,what may be called the ,new ,testament,a part of the ,book of ,mormon1 then1 no less than the ,new ,testament of the ,bible testifies to the fact of the ,atonement4 ,the same may be said of the immediate scriptures of the ,new ,dispensation1 the ,doctrine and ,covenants4 ,footnote ,a3 ,referring to those parts of the ,book of ,mormon which were written after the birth of the ,christ1 beginning with the ,,iii ,nephi4 #f4 ,testimony of the ,new ,dispensation ,scriptures--,doctrine and ,covenants3 ,in a revelation to ,joseph ,smith and ,oliver ,cowdery1 given in ,june1 #ahbi1 the ,lord said3 ,remember the worth of souls is great in the sight of ,god3 ,for behold1 the ,lord your ,redeemer suffered death in the flesh2 wherefore he suffered the pain of all men1 that all men might repent and come unto him4 ,and he hath risen again from the dead1 that he might bring all men unto him1 on conditions of repentance4,a ,footnote ,a3 ,doc4 ,cov4 ,sec4 #ah3aj-ab4 ,again1 in a revelation to ,martin ,harris1 given through ,joseph the ,prophet1 in ,march1 #ahcj1 the ,lord said3 ,therefore ,i command you to repent--repent1 lest ,i smite you by the rod of my mouth1 and by my wrath1 and by my anger1 and your sufferings be sore--how sore you know not6 how exquisite you know not6 yea1 how hard to bear you know not6 ,for behold1 ,i1 ,god1 have suffered these things for all that they might not suffer if they would repent1 but if they would not repent1 they must suffer even as ,i4 ,which suffering caused myself1 even ,god1 the greatest of all1 to tremble because of pain1 and to bleed at every pore1 and to suffer both body and spirit3 and would that ,i might not drink the bitter cup and shrink--,nevertheless1 glory be to the ,father1 and ,i partook and finished my preparations unto the children of men4,a ,footnote ,a3 ,doc4 ,cov4 ,sec4 #ai3ae-ai4 ,the declaration that ,jesus ,christ made an atonement for man is frequently repeated as follows3 ,i am ,jesus ,christ1 the ,son of ,god1 who was crucified for the sins of the world1 even as many as will believe on my name1 that they may become the sons of ,god1 even one in me as ,i am in the ,father1 as the ,father is one in me1 that we may be one4,a ,i am ,christ1 and in mine own name1 by the virtue of the blood which ,i have spilt1 have ,i pleaded before the ,father for them2 but behold1 the residue of the wicked have ,i kept in chains of darkness until the judgment of the great day2 which shall come at the end of the earth4,b ,footnote ,a3 ,doc4 ,cov4 ,sec4 xxxv3#a1 #b4 ,footnote ,b3 ,doc4 ,cov41 ,sec4 xxxviii3#d1 #e4 ,again3 ,listen to him who is the ,advocate with the ,father1 who is pleading your cause before him1 saying1 ,father1 behold the sufferings and death of him who did no sin1 in whom thou wast well pleased2 behold the blood of thy ,son which was shed--the blood of him whom thou gavest that thyself might be glorified2 wherefore1 ,father1 spare these my brethren that believe on my name1 that they may come unto me and have everlasting life4,a ,footnote ,a3 ,doc4 ,cov41 ,sec4 xlv3#c-e4 #g4 ,the ,one ,adequate ,gospel ,discourse 7,brigham ,young73 ,perhaps this branch of our treatise--the fact of the atonement--cannot be more fittingly closed than by quoting a passage from one of the discourses of ,brigham ,young1 setting forth the impossibility of a man adequately preaching a gospel discourse in this our mortal life2 and holding that ,christ alone1 in his creative work under the ,fathers direction1 in his earth-life1 death1 resurrection1 and the final presentation of the finished work to his ,father--this alone is the adequate gospel sermon3 ,there is but one discourse to be preached to all the children of ,adam2 and that discourse should be believed by them1 and lived up to4 ,to commence1 continue1 and finish this gospel sermon1 will require all the time that is alloted to man1 to the earth1 and all things upon it1 in their mortal state2 that is my idea with regard to preaching4 ,no man is able to set before a congregation all the items of the gospel1 in this life1 and continue these items to their termination1 for this mortal life is too short4 ,it is inseparably connected1 one part with the other1 in all the doctrines that have been revealed to man1 which are now called the various doctrines of ,christianity1 of which all the professors of religion believe a portion2 but severally reject1 or desire to reject1 other portions of the truth3 each sect or individual taking to themselves portions of the ,bible1 portions of the doctrine of salvation1 that are the most pleasing to them1 rejecting all the rest1 and mingling these doctrines with the tenets of men4 ,but let a gospel sermon be preached1 wherein all the principles of salvation are embodied1 and we will acknowledge1 at the end of the mortality of this earth1 and all things created upon it--at the closing up scene1 at the final consummation of all things that have been from the commencement of the creation of the world1 and the peopling of it1 unto the latest generation of ,adam and ,eve1 and the final finishing up of the work of ,christ--,i say1 we shall acknowledge that there is the gospel sermon1 and that it could not be preached to finite beings in one short life4 ,christ is the author of this gospel1 of this earth1 of men and women1 of all the posterity of ,adam and ,eve1 and of every living creature that lives upon the face of the earth1 that flies in the heavens1 that swims in the waters1 or dwells in the field4 ,christ is the author of salvation to all this creation2 to all things pertaining to this terrestrial globe we occupy4 ,he has redeemed the earth2 he has redeemed mankind and every living thing that moves upon it2 and he will finish his gospel discourse when he overcomes his enemies and puts his last enemy under his feet--when he destroys death1 and him that hath the power of it--when he has raised up this kingdom1 and finished his work which the ,father gave him to do1 and presents it to his ,father1 saying1 ',i have done the work1 ,i have finished it2 ,i have not only created the world1 but ,i have redeemed it2 ,i have watched over it1 and ,i have given to those intelligent beings1 that you have created by me1 their agency1 and it has been held with perfection to every creature of intelligence1 to every grade of mankind2 ,i have preserved inviolate their agency2 ,i have watched over them1 and overruled all their actions1 and held in my hand the destinies of men2 and ,i have finished up my gospel sermon1' as he presents the finished work to his ,father4 ,it takes just such a character as the ,savior1 to preach one gospel discourse2 and this was commenced with the commencement of all men upon this earth or any other2 and it will never close until the winding up scene1 and all is finished1 and the kingdom is presented to the ,father4,a ,footnote ,a3 ,journal of ,discourses1 ,vol4 ,,iii1 pp4 #hj1 #ha4 ,,lesson ,,xii4 7,scripture ,reading ,exercise47 ,,the ,,attributes ,,of ,,god ,,related ,,to ,,the ,,atonement4 ,,analysis4 ,i4 ,attributes,a ,ascribed to ,god--,first ,group4 #a4 ,eternity2 #b4 ,immutability2 #c4 ,omnipotence2 #d4 ,omniscience2 #e4 ,omnipresence4 ,,ii4 ,the ,attributes ,expounded--,limitations4 ,,references4 ,doc4 ,cov43 ,lectures on ,faith1 ,lectures ,,iii and ,,iv4 ,catechism 7,john ,jaques71 ,ch4 v2 ,doc4 ,cov4 ,sec4 #bj3ag-bh4 ,richards and ,little's ,compendium3 ,true and ,living ,god1 pp4 #ahg-aic4 ,also collection of passages in ,oxford or ,cambridge ,bible ,helps1 or ,bible ,treasury1 under captions1 ,god and ,attributes4 ,also the scripture passages quoted and cited in the body of this lesson4 ,,special ,,text3 ,before the mountains were brought forth1 or ever thou hadst formed the earth and the world1 even from everlasting to everlasting1 thou art ,god4 7,psalms xc3#b47 ,footnote ,a3 ,attribute3 ,a characteristic or distinguishing mark1 especially an excellent or lofty quality or trait 7,cent4 ,diet474 ,by this word 'attribute' is meant something which is immovable and inseparable from the essence of its subject1 as that which constitutes it 7,descartes74 ,attribute is considered a word of lofty significance3 ,thus1 for example1 it would be felt as indecorous to speak of the 'qualities' of ,god1 and as ridiculous to talk of the 'attributes' of matter4--,hamilton4 ,,discussion4 #a4 ,the ,attributes ,ascribed to ,god3 ,as the attributes of ,god are necessarily involved in the philosophy of the ,atonement1 ,i think it proper here to make brief allusion to them1 especially to those more immediately involved in the ,atonement4 ,the attributes usually assigned to ,god1 either upon the ground of scripture or the supposed necessity of his nature are3 ,eternity1 ,immutability1 ,omnipotence1 ,omniscience1 ,omnipresence1 ,wisdom1 ,holiness1 ,truth1 ,justice1 ,mercy1 ,love4 #b4 ,eternity3 ,by ,eternity1 spoken of as an attribute of ,god1 is meant ,god's eternal existence4 ,we may not in rational thought assume a time when ,god was not--or when ,he did not exist4 ,god's eternity is sustained by such scripture as ,david's #ijth ,psalm1 ,before the mountains were brought forth1 or thou hadst formed the earth and the world1 even from everlasting to everlasting thou art ,god4 ,also ,paul bears the same witness3 ,and thou1 ,lord1 in the beginning hast laid the foundation of the earth2 and the heavens are the works of thine hands4 ,they shall perish2 but thou remainest2 and they all shall wax old as doth a garment2 and as a vesture shalt thou fold them up1 and they shall be changed2 but thou art the same and thy years shall not fail4,a ,footnote ,a3 ,heb4 i3#aj-ab4 #c4 ,immutability3 ,god's ,immutability1 his unchangeableness1 is sustained in such passages of both ancient and modern scriptures as follow3 ,every good gift and every perfect gift is from above1 and cometh down from the ,father of lights1 with whom is no variableness1 neither shadow of turning4,a ,for ,i am the ,lord1 ,i change not2 therefore ye sons of ,jacob are not consumed4,b ,for ,god does not walk in crooked paths1 neither does he turn to the right hand nor to the left1 or vary from that which he has said2 therefore his paths are straight1 and his course is one eternal round1,c ,listen to the voice of the ,lord your ,god1 even ,alpha and ,omega1 the beginning and the end1 whose course is one eternal round1 the same yesterday1 today and forever4,d ,footnote ,a3 ,james i3#ag4 ,footnote ,b3 ,malachi iii3#f4 ,footnote ,c3 ,doc4 ,cov41 ,sec4 #c1 v4 #b4 ,footnote ,d3 ,doc4 ,cov41 ,sec4 #ce1 v4 #a4 #d4 ,omnipotence3 ,by ,omnipotence is meant all-powerfulness4 ,this attribute is essential to all rational thinking upon ,god4 ,we may not think upon ,god and then think upon him as being overruled by a higher power1 and still have him remain to our thought as ,god4 ,the ,scriptures in their whole spirit present this view of the ,omnipotence of ,deity4 ,in the beginning ,god created the heavens and the earth4 99 99 99 ,and ,god said1 ,let there be light1 and there was light4 99 99 99 ,and ,god said4 ,let the waters be gathered together in one place1 and let the dry land appear3 and it was so4 ,in this manner the work proceeds throughout the creation periods4,a ,footnote ,a3 ,gen4 i-iii4 ,of this attribute ,david sings3 ,the heavens shall praise thy wonders1 ,o ,lord3 99 99 99 for who in the heaven can be compared unto the ,lord8 ,who among the sons of the ,mighty can be likened unto the ,lord8 99 99 99 ,o ,lord ,god of hosts1 who is a strong ,lord like unto thee8 ,thou rulest the raging of the sea3 when the waves arise thou stillest them4 99 99 99 ,the heavens they are thine1 the earth also is thine3 as for the world and the fulness thereof1 thou hast founded them4 99 99 99 ,thou hast a mighty arm3 strong is thy hand1 and high is thy right hand4,a ,to the same effect sang ,isaiah 7,ch4 xl3#aj-ae72 also ,jeremiah 7,ch4 xxvii3#ag71 and ,daniel 7,ch4 iv3#ce74 ,footnote ,a3 ,psalms lxxxix4 ,in the ,new ,testament1 the ,christ teaches that with ,god all things are possible2,a and negatively1 with ,god nothing shall be impossible4,b ,the ,revelation uses the term omnipotent direct3 ,and ,i heard as it were the voice of a great multitude1 and as the voice of many waters1 and the voice of the mighty thunderings1 saying ,alleluia3 for the ,lord ,god omnipotent reigneth4,c ,footnote ,a3 ,matt4 xix3#bf4 ,footnote ,b3 ,luke i3#cg4 ,footnote ,c3 ,rev4 xix3#f4 ,also ,lectures on ,faith1 ,doc4 ,cov41 ,lecture ,,iii4 ,so1 too1 in ,mosiah iii3#ag1 #ah1 #ba4 #e4 ,omniscience3 ,by ,omniscience is meant all-knowing4 ,known unto ,god are all his works from the beginning of the world1,a said the ,holy ,spirit-inspired council of the apostles and elders of the early ,christian church4 ,remember the former things of old4 99 99 99 ,i am ,god and there is none like me1 declaring the end from the beginning1 and from ancient time the things that are not yet done1 saying my counsel shall stand1 and ,i will do all my pleasure4,b ,a sparrow falls not to the ground without the ,father's notice4,c ,in reasoning with ,abraham upon the ,intelligences in heaven and the fact that they varied in degree of intelligence1 the ,lord said that where there were two intelligences and the one was more intelligent than the other1 there shall be another more intelligent than they3 ,i am the ,lord1 thy ,god1 ,i am more intelligent than them all4,d ,by which is meant1 as ,i think1 not that ,god is more intelligent than any other one of the ,intelligences1 but more intelligent than all of them together4 ,footnote ,a3 ,acts xv3#ah4 ,footnote ,b3 ,isaiah xlvi3#i1 #aj4 ,footnote ,c3 ,matt4 x3#bi4 ,footnote ,d3 ,book of ,abraham iii3#ag-ai4 #f4 ,omnipresence3 ,omnipresence means everywhere present2 and perhaps the best description of this attribute of ,god is in ,david's passage--,whither shall ,i go from thy spirit8 or whither shall ,i flee from thy presence8 ,if ,i ascend up into heaven1 thou art there3 if ,i make my bed in hell1 behold1 thou art there4 ,if ,i take the wings of the morning1 and dwell in the uttermost parts of the sea1 even there shall thy hand lead me1 and thy right hand shall hold me4 ,if ,i say surely darkness shall cover me3 even the night shall be light about me4 ,yea1 the darkness hideth not from thee3 but the night shineth as the day3 the darkness and the light are both alike to these4,a ,will ,god indeed dwell on the earth1 asked ,solomon1 in dedicating the first temple1 ,behold the heaven1 and heaven of heavens cannot contain ,thee2 how much less this house that ,i have builded4,b ,and ,paul1 in teaching the nearness of ,god to men1 said that ,god had made of one blood all nations of men3 and had given to all the privilege of seeking the ,lord1 if happily they might feel after him1 and find him1 though he be not far removed from every one of us1 for in him we live and move and have our being4,c ,footnote ,a3 ,psalms cxxxix3#bg4 ,footnote ,b3 ,i ,kings viii3#bg4 ,footnote ,c3 ,acts xvii3#bf-bh4 ,under the attribute of ,omnipotence--all-powerful--,i include ,power1 which is sometimes1 and usually1 treated separately as an attribute of ,god3 and under ,omniscience ,i include ,knowledge1 which is also usually regarded separately as an attribute of ,deity2 but both these terms--,power and ,knowledge--may very appropriately fall under the larger terms--,omnipotence and ,omniscience--which1 respectively1 include them4 #g4 ,limitation in the ,attributes of ,god3 ,w4 may now consider somewhat the limitations of the attributes so far named4 ,the ,eternity of ,god may be regarded as absolute4 ,i am that ,i am1 the ,eternal ,one1 the ,self-existent1 admits of no modification as to his ,eternity4 ,his ,immutability should be regarded as stability1 adherence to principle4 ,what stands among men under the name of constitutional morality1 fixed devotion to law2 and working through law to the achievement of his divine purposes1 rather than by caprice1 or by arbitrary1 personal action4 ,but ,god's immutability should not be so understood as to exclude the idea of advancement or progress of ,god4 ,thus1 for example3 ,god's kingdom and glory may be enlarged1 as more and more redeemed souls are added to his kingdom3 as worlds and world-systems are multiplied and redeemed and enrolled with celestial spheres1 so ,god's kingdom is enlarged and his glory increased4 ,so that in this sense there may come change and progress even for ,god4 ,hence we could not say of ,god's immutability as we do of his eternity that it is absolute1 since there may come change through progress even for ,god3 but an absolute immutability would require eternal immobility--which would reduce ,god to a condition eternally static1 which1 from the nature of things1 would bar him from participation in that enlargement of kingdom and increasing glory that comes from redemption and the progress of men4 ,and is it too bold a thought1 that with this progress1 even for the ,mightiest1 new thoughts1 and new vistas may appear1 inviting to new adventures and enterprises that will yield new experiences1 advancement1 and enlargement even for the ,most ,high8,a ,it ought to be constantly remembered that terms absolute to man may be relative terms to ,god1 so far above our thinking is his thinking2 and his ways above our ways4 ,footnote ,a3 ,on this point ,sir ,oliver ,lodge has a passage at once advanced and bold1 and yet for which he claims ,christian warrant4 ,it is1 however1 far removed from modern ,christian orthodoxy1 though splendidly true3 ,the universe is not a 'being1' but a 'becoming'--an ancient but light bringing doctrine when realized1--it is in change1 in development1 in movement upward and downward1 that activity consist4 ,a stationary condition1 or stagnation1 would be to us simple non-existence3 the element of progression1 of change1 of activity1 must be as durable as the universe itself4 ,monotony1 in the sense of absolute immobility1 is unthinkable1 unreal1 and cannot anywhere exist3 save where things have ceased to be4 ,such ideas1 the ideas of development and progress1 extend even up to ,god himself1 according to the ,christian conception4 ,so we return to that with which we started3 ,the ,christian idea of ,god is not that of a being outside the universe1 above its struggles1 and taking no part in the process1 solely exalted1 beneficent1 self-determined and complete2 no1 it is also that of a ,god who loves1 who yearns1 who suffers1 who keenly laments the rebellious and misguided activity of the free agents brought into being by himself as part of himself1 who enters into the storm and conflict1 and is subject to condition as the ,soul of it all3 conditions not artificial and transitory1 but inherent in the process of producing free and conscious beings1 and essential to the full self-development even of ,deity4 ,it is a marvelous and bewildering thought1 but whatever its value1 and whether it be an ultimate revelation or not1 it is the revelation of ,christ4 7,science and ,immortality1 p4 #bib47 ,the attribute ,omnipotence must needs be thought upon also as somewhat limited4 ,even ,god1 notwithstanding the ascription to him of all-powerfulness in such scripture phrases as ,with ,god all things are possible1 ,nothing shall be impossible with ,god--notwithstanding all this1 ,i say1 not even ,god may have two mountain ranges without a valley between4 ,not even ,god may place himself beyond the boundary of space3 nor on the outside of duration4 ,nor is it conceivable to human thought that he can create space1 or annihilate matter4 ,these are things that limit even ,god's ,omnipotence4 ,what then1 is meant by the ascription of the attribute ,omnipotence to ,god8 ,simply that all that may or can be done by power conditioned by other eternal existences--duration1 space1 matter1 truth1 justice--,god can do4 ,but even he may not act out of harmony with the other eternal existences which condition or limit even him4 ,so with the ,all-knowing attribute1 ,omniscience3 that must be understood somewhat in the same light as the other attributes considered3 not that ,god is ,omniscient up to the point that further progress in knowledge is impossible to him2 but that all knowledge that is1 all that exists1 ,god knows4 ,he is ,universal ,consciousness1 and ,mind--he is the ,all-knowing ,one1 because he knows all that is known4 ,so the attribute ,omnipresence--the ,everywhere ,present attribute4 ,this must be so far limited as to be ascribed to ,god's ,spirit1 or ,influence1 or ,power3 but not of ,god as a ,person or ,individual2 for in these latter respects even ,god is limited by the law that one body cannot occupy two places at one and the same time4 ,but radiating from his presence1 as beams of light and warmth radiate from our sun1 is ,god's ,spirit1 penetrating and permeating space1 making space and all worlds in space vibrate with his life and thought and presence3 holding all forces--dynamic and static--under control1 making them to subserve his will and purposes4 ,god also uses other agencies to reflect himself1 his power or authority3 also his ,wisdom1 ,goodness1 ,justice and ,mercy--angels and arch-angels1 both in heaven and on earth2 and in the earth prophets1 apostles1 teachers--all that make for up-lift1 for righteousness2 all that catch some ray of the ,divine ,spirit in poem1 music1 painting1 sculpture1 state-craft or mechanical arts--all these but reflect ,god and are a means of multiplying and expressing him1 the ,divine4 ,and in a special way1 as witness for ,god1 and under very special conditions1 the ,holy ,ghost1 that ,being accounted the ,third ,person of the ,godhead--he reflects and stands for ,god1 his ,power1 and ,wisdom2 his ,justice1 ,truth and ,mercy--for all that can be1 or is1 called ,god1 or is ,god4 ,all these means1 direct and indirect1 convey ,god into the universe1 and keep him everywhere present in all his essentials of ,wisdom1 ,power and ,goodness1 while his bodily presence remains at the center of it all4 ,,lesson ,,xiii4 7,scripture ,reading ,exercise47 ,,the ,,attributes ,,of ,,god ,,related ,,to ,,the ,,atonement 7,continued74 ,,analysis4 ,,iii4 ,attributes ,ascribed to ,god--,second ,group4 #a4 ,wisdom3 #b4 ,holiness2 #c4 ,truth2 #d4 ,justice2 #e4 ,mercy2 #f4 ,love4 ,,iv4 ,the ,attributes of ,god ,constitute a ,harmony--,this ,relates ,them to the ,atonement4 ,,references4 ,references same as in ,lesson ,,xii4 ,also ,scriptures quoted and cited in the body of this lesson4 ,,special ,,text3 ,god does not walk in crooked paths1 neither does he turn to the right hand nor to the left1 or vary from that which he has said2 therefore his paths are straight1 and his course is one eternal round4 7,doc4 ,cov41 ,sec4 #b3b47 ,,discussion4 ,there is yet to be considered the attributes of ,wisdom1 ,holiness1 ,truth1 ,justice1 ,mercy1 ,love2 and these are the attributes referred to which are more immediately involved in the doctrine of ,atonement4 #a4 ,wisdom3 ,wisdom that arises from knowledge seems essentially an attribute of ,deity2 as well from the nature of the attribute as from the declaration of scripture4 ,god as un-wise is unthinkable2 unpossessed of this attribute1 he could not appeal to the consciousness of man as ,god at all4 ,therefore it is agreeable to think with ,elihu in ,job1 that ,god is mighty in strength and wisdom4,a ,also with ,david3 ,o ,lord1 how manifold are thy works6 ,in wisdom thou hast made them all3 the earth is full of thy riches4,b ,and again ,david3 ,great is our ,lord1 and great of power2 his understanding is infinite4,c ,so ,paul3 ,to ,god1 only wise1 be glory through ,jesus ,christ forever2,d ,the wisdom of the world is foolishness with ,god2,e ,he says1 so high above the wisdom of men does he esteem the wisdom of ,god2 and even the foolishness of ,god is wiser than men4,f ,we may fittingly close his testimony with his prayer3 ,now1 unto the ,king ,eternal1 immortal1 invisible1 the only wise ,god1 be honor and glory forever1 and ever4 ,amen4,g ,footnote ,a3 ,job xxvi3#e4 ,footnote ,b3 ,psalms cxv3#bd4 ,footnote ,c3 ,psalms cxvii3#e4 ,footnote ,d3 ,rom4 xvi3#bg4 ,footnote ,e3 ,i ,cor4 i3#be4 ,footnote ,f3 ,i ,cor4 i3#bf4 ,footnote ,g3 ,i ,tim4 i3#ag4 ,worthy to go with this testimony is that of ,joseph ,smith1 in which is found the same spiritual music3 ,the ,lord is ,god1 and beside him there is no ,savior2 great is his ,wisdom1 marvelous are his ways1 and the extent of his doings none can find out2 his purposes fail not1 neither are there any who can stay his hand4,a ,footnote ,a3 ,doc4 ,cov41 ,sec4 #gf3a-c4 #b4 ,holiness3 ,holiness1 as an attribute of ,god1 is equally indispensable as ,wisdom4 ,equally unthinkable is it that ,deity should not possess it4 ,no marvel that ,moses sang1 ,who is like unto thee1 ,o ,lord1 among the gods1 glorious in holiness8,a ,i am the ,lord your ,god2 99 99 99 ye shall be holy3 for ,i am holy1,b was ,god's word to ancient ,israel4 ,throughout the scriptures ,god is spoken of as the ,holy ,one of ,israel4 ,thou art ,holy1 ,o thou that inhabitest the praises in ,israel4,c ,sing unto the ,lord 99 99 99 at the remembrance of his ,holiness4,d ,god that is ,holy shall be sanctified in righteousness4,e ,and one cried unto another1 and said3 ,holy1 holy1 holy is the ,lord ,god of hosts2 the whole earth is full of his glory4 ,such ,isaiah's vision4,f ,both the ,old and the ,new ,testaments are replete with the doctrine4 ,in one of the prophets it is written3 ,o ,lord1 99 99 99 thou art of purer eyes than to behold evil1 and canst not look on iniquity4,g ,and again in the scripture3 ,i the ,lord cannot look upon sin with the least degree of allowance2,h which perhaps more than any other utterance of holy writ1 asserts the ,holiness of ,god4 ,footnote ,a3 ,ex4 xv3#aa4 ,footnote ,b3 ,lev4 xi3#dd4 ,footnote ,c3 ,psalms xxii3#c4 ,footnote ,d3 ,psalms xxx3#d4 ,footnote ,e3 ,isaiah v3#af4 ,footnote ,f3 ,isaiah vi3#c4 ,footnote ,g3 ,hab4 i3#ab1-ac4 ,footnote ,h3 ,doc4 ,cov41 ,sec4 i3#ca3 ,nevertheless1 continues the passage1 he that repents and does the commandments of the ,lord shall be forgiven4 ,showing that while ,god may not compromise with sin by looking upon it with any degree of allowance1 yet he has compassion upon the sinner who repents4 #c4 ,truth3 ,the attribute of ,truth is ascribed to ,god2 and here we again come in touch with the absolute1 as when speaking of ,god's ,eternity4 ,god can be no other than absolute in this quality4 ,an untruthful ,god6 the thought is blasphemy4 ,god is not a man that he should lie1 neither the son of man that he should repent4,a ,mercy and ,truth shall go before thy face4,b ,a ,god of truth and without iniquity1 just and right is he4,c ,thou hast redeemed me1 ,o ,lord ,god of ,truth4,d ,abundant in goodness and ,truth4,e ,so our modern scriptures3 ,god does not walk in crooked paths1 neither does he turn to the right hand nor the left1 or vary from that which he has said1 therefore his paths are straight1 and his course is one eternal round4,f ,it cannot be emphasized too strongly--,god is a ,god of ,truth2 and does not1 and cannot lie without ceasing to be ,god4 ,it would wreck the moral universe for ,god to lie4 ,he must be1 he is ,,truth6 ,a ,god of truth1 without iniquity1 just and right is he4,g ,footnote ,a3 ,numbers xxiii3#ai4 ,footnote ,b3 ,psalms lxxxix3#ad4 ,footnote ,c3 ,deut4 xxxii3#d4 ,footnote ,d3 ,psalms xxxi3#e4 ,footnote ,e3 ,ex4 xxxiv3#f4 ,footnote ,f3 ,doc4 ,cov41 ,sec4 #c3b4 ,footnote ,g3 ,deut4 xxxii3#d4 #d4 ,justice3 ,justice1 as an attribute1 is of the same quality as the attribute of ,truth--it must be conceived as absolute in ,deity4 ,god not just6 ,the thought would be blasphemous4 ,of course we have scripture warrant for the doctrine3 ,justice and judgment are the habitation of thy throne4,a ,there is no ,god beside me3 a ,just ,god and a ,savior4,b ,the ,just ,god is in the midst thereof4,c ,behold thy ,king cometh unto thee3 he is ,just and having salvation4,d ,footnote ,a3 ,psalms lxxxix3#ad4 ,footnote ,b3 ,isaiah xv3#ba4 ,footnote ,c3 ,zech4 iii3#e4 ,footnote ,d3 ,zech4 ix3#i4 #e4 ,mercy3 ,mercy as an attribute of ,god is in a class with ,truth and ,justice and ,holiness4 ,a ,god without compassion--only another name for mercy--would be a monstrosity4 ,no1 ,god must be ,merciful6 ,else what shall become of man8 ,god not merciful6 ,it is unthinkable1 that is all4 ,the quality of ,mercy as an attribute of ,god is not strained2 ,it droppeth as the gentle rain from heaven ,upon the place beneath2 it is twice blest2 ,it blesses him that gives1 and him that takes2 ',tis mightiest in the mightiest2 it becomes ,the throned monarch better than his crown2 99 99 99 ,it is an attribute to ,god himself6 ,mercy and truth shall go before his face1 is the testimony of the ,psalmist4,a ,and the ,lord passed by before him1 and proclaimed1 ,the ,lord1 the ,lord ,god1 ,merciful and gracious4,b ,but thou art a ,god ready to pardon1 gracious and merciful4,c ,footnote ,a3 ,psalms lxxxix3#ad4 ,footnote ,b3 ,ex4 xxxiv3#f4 ,footnote ,c3 ,neh4 ix3#ag4 #f4 ,love3 ,love6 the crowning glory of all the attributes of ,god6 ,we may revel in this attribute4 ,he that loveth not1 knoweth not ,god2 for ,god is ,love6,a ,god is ,love1 and he that dwelleth in love dwelleth in ,god1 and ,god in him4,b ,every one that loveth is born of ,god4,c ,in this was manifested the ,love of ,god towards us1 because that ,god sent his only begotten ,son into the world1 that we might live through him4 ,herein is love1 not that we loved ,god1 but that he loved us1 and sent his son to be the propitiation for our sins4,d ,footnote ,a3 ,i ,john iv3#h4 ,footnote ,b3 ,i ,john iv3#af4 ,footnote ,c3 ,st4 ,john iii3#af4 ,footnote ,d3 ,i ,john iv3#i1aj4 ,god so loved the world that he gave his only begotten ,son1 that whosoever believeth in him should not perish1 but have everlasting life4,a ,more perfect evidence than this of love1 even ,god cannot give4 ,footnote ,a3 ,st4 ,john iii3#af4 #g4 ,the ,harmony of ,god's ,attributes3 ,these attributes as well as those considered in lesson ,,xii1 must be thought upon as constituting a harmony2 those with the existences as real and eternal as themselves2 these with reference to harmony within or among themselves4 ,thus ,justice may not deny the claims of ,mercy4 ,mercy may not rob ,justice4 ,even ,love may not allow ,god to intrude upon ,justice1 or ,wisdom or ,truth4 ,at the same time it must be remembered that ,mercy and ,love1 no less than ,justice1 are attributes of ,god and somehow and somewhere must find entrance into the divine economy1 must get themselves expressed and that worthily2 worthy of their intrinsic nature1 and worthy of ,god in whom they inhere4 ,and while all must be law or at least in harmony with law2 all must be love1 in harmony with love--for ,god1 from first to last1 is ,love4 ,the attributes of ,god must be preserved in perfect accord if the moral harmony of the universe is to be maintained4 ,it is these considerations which unite the attributes of ,god with the subject of ,atonement4 ,if ,god's moral government of the universe is1 like his physical government1 one of law1 then ,law1 not personal1 arbitrary1 capricious ,will must rule4 ,,lesson ,,xiv4 7,scripture ,reading ,exercise47 ,,the ,,reign ,,of ,,law4,a ,,analysis4 ,i4 ,the ,government of the ,universe--,two ,methods ,conceived of3 #a4 ,by ,unvarying ,law2 #b4 ,by ,special ,providence4 ,,ii4 ,harmonization of ,government by ,unvarying ,law1 and the ,existence of ,special ,providence4 #a4 ,misconception of ,unvarying ,law2 ,laws ,have ,their ,limitations4 #b4 ,misconception of ,miracles4 ,,iii4 ,the ,new ,dispensation--,its ,prophet and ,doctrine ,committed to the ,reign of ,law in ,both the ,physical and the ,spiritual ,world4 ,,references4 ,doc4 ,cov41 ,sec4 #hh2 also ,sec4 #acj4 ,a ,history of the ,warfare of ,science with ,theology 7,white72 ,conflict ,between ,religion and ,science 7,draper72 ,natural ,law in the ,spiritual ,world 7,drummond74 ,joseph ,smith1 the ,prophet-,teacher 7,roberts71 pp4 #db-di4 ,studies in ,religion 7,fiske71 pp4 #aeh-afi1 #ccg1 #cch4 ,,special ,,text3 ,there are many kingdoms1 and to every kingdom is given a law2 and to every law there are certain bounds also1 and conditions4 ,all beings who abide not in those conditions i4 e41 laws are not justified4 7,doc4 ,cov41 ,sec4 #hh3cg-ci47 ,,discussion4 #a4 ,government of the ,universe--7,a7 ,by ,unvarying ,law3 ,two interpretations may be given of the mode of government of the world1 says ,professor ,john ,w4 ,draper4 ,footnote ,a3 ,the fundamental conception of law is an ascertained working sequence or constant order among the phenomena of nature4 99 99 ,the laws of nature are simply statements of the orderly condition of things in nature1 what is found in nature by a sufficient number of competent observers4 ,and despite the limitations of its sphere on every side1 ,law is still the largest1 richest1 and surest source of human knowledge4 7,henry ,drummond3 ,natural ,law in the ,spiritual ,world1 ,introduction1 pp4 #d1 #e47 ,it may be by incessant1 divine interventions1 or by the operation of unvarying law4 ,the former view is held by ,draper to be the view of the ,roman religion 7pre-,christian72 and later of the ,roman ,christian religion4 ,a priesthood1 he holds1 will always incline to the theory of divine interventions1 since it must desire to be considered as standing between the prayer of the votary and the providential act4 ,not without reason1 therefore1 he continues1 did they the priests look upon the doctrine of government by 'unvarying law' with disfavor4 ,and then continues in the following manner3 #b4 ,draper's ,view--,unvarying ,law3 ,the orderly movement of the heavens could not fail in all ages to make a deep impression on thoughtful observers--the rising and setting of the sun2 the increasing or diminishing light of the day2 the waxing and waning of the moon2 the return of the seasons in their proper course2 the measured march of the wandering planets in the sky--what are all these and a thousand such1 but manifestations of an orderly and unchanging procession of events8 ,the faith of early observers in this interpretation may perhaps have been shaken by the occurrence of such a phenomenon as an eclipse1 a sudden and mysterious breach of the ordinary course of events2 but it would be resumed in tenfold strength as soon as the discovery was made that eclipses themselves recur1 and may be predicted4 ,astronomical predictions of all kinds depend upon the admission of this fact--that there never has been and never will be any intervention in the operation of natural laws4 ,the scientific philosopher affirms that the condition of the world at any given moment is the direct result of its condition in the preceding moment1 and the direct cause of its condition in the subsequent moment4,a ,footnote ,a3 ,conflict ,between ,religion and ,science1 p4 #bbi4 ,in the remainder of the chapter here quoted1 ,draper traces the struggle between the idea of government by special ,providence and government by unvarying law4 until the latter triumphs in modern thought and science4 #c4 ,white's ,view--,unvarying ,law3 ,to the same purpose1 ,andrew ,d4 ,white1 once professor of ,history at ,cornell ,university1 and ,president of the ,university for twenty-five years1 published his great work1 ,a ,history of the ,warfare of ,science with ,theology1,a ,the title of a few of the chapters will show the drift of the thought3 ,from ,creation to ,evolution1 ,from ',signs and ,wonders' to ,law in ,heaven1 ,from ,genesis to ,geology1 ,from ,magic to ,chemistry and ,physics1 ,from ,miracles to ,medicine1 and so following4 ,footnote ,a3 ,the ,work is in ,two ,volumes1 ,appleton and ,co41 #aijc4 #d4 ,john ,fiske's ,view--,unvarying ,law3 ,of course ,john ,fiske 7and the same may be said practically of all our modern scientists and philosophers7 inclines to the same view--government of the universe by unvarying law4 ,fiske describes the effect of the modern intellectual movement to be to discredit more than ever before the ,latin idea of ,god as a power outside of the course of nature and occasionally interfering with it4 ,in all directions the process of evolution has been discovered1 working after similar methods1 and this has forced upon us the belief in the ,unity of ,nature4 ,we are thus driven to the ,greek conception of ,god as the power working in and through nature1 without interference or infraction of law4 ,we have so far spelled out the history of creation as to see that all has been done in strict accordance with law4 99 99 99 ,so beautiful is all this orderly coherence1 so satisfying to some of our intellectual needs1 that many minds are inclined to doubt if anything more can be said of the universe than that it is a ,reign of ,law1 an endless aggregate of coexistences and sequences4,a ,footnote ,a3 ,studies in ,religion1 pp4 #ccg-h4 #e4 ,henry ,drummond's ,view--,unvarying ,law3 ,drummond1 in #ahic1 published his ,natural ,law in the ,spiritual ,world1 with a view1 as the title suggests1 of bringing the phenomena of the spirit-world into harmony with the modern scientific conceptions that obtain respecting the natural world4 ,his self-imposed task was to demonstrate the naturalness of the supernatural2 that the natural and the spiritual world are one4 ,drummond's conception was a noble one1 and resulted in the production of a very notable and convincing work1 though meeting in some quarters with the impatience that attaches to works of its class1 viz41 the class that attempts to work out harmony between science and religion2 or between the natural and the spiritual world4,a ,footnote ,a3 ,thus ,andrew ,d4 ,white1 in his ,warfare of ,science with ,theology1 speaking of the phases of theological attack upon science1 represents the third and the last--as an attempt at compromise--compromise by means of far-fetched reconciliations of textual statements with ascertained fact 7,warfare1 ,vol4 ,i1 p4 #bah74 ,that ,drummond himself was aware that these attempts at compromise of the differences between science and religion1 or the natural and spiritual world1 is evident from his preface1 where he says3 ,no class of works is received with more suspicion1 ,i had almost said derision1 than those which deal with ,science and ,religion4 ,science is tired of reconciliations between two things which never should have been contrasted4 ,religion is offended by the patronage of an ally which it professes not to need2 and the critics have rightly discovered that1 in most cases where ,science is either pitted against ,religion or fused with it1 there is some fatal misconception to begin with as to the scope and province of either4 #f4 ,difficulties in the ,way of ,government by ,unvarying ,law2 7#a7 ,limitations of ,laws3 ,the difficulties between the conception of government of the world by unvarying law1 and the facts of man's spiritual or religious experiences1 which seems at times to be in contravention of law1 answers to prayer1 healing the sick through faith1 foreknowledge of coming events1 and the like1 would disappear if only men would recognize the fact that laws have their limitations2 and that laws in nature known to us may have their force broken or counteracted by the operation of other forces4 ,for example3 the power of ocean currents and the winds to carry objects with them in the direction of their movement is overcome by another force1 though no less operating under law1 viz41 the force found in steam2 the force of gravitation by the levitating power of gas2 the natural tendency of water to seek its level by evaporation and the absorbing power of the atmosphere1 are examples4 ,this principle of law being governed by law1 was taught by ,joseph ,smith as early as #ahcb1 in a revelation received in that year1 and in which it was said3 ,unto every kingdom is given a law2 and unto every law there are certain bounds also and conditions4 ,the context of the passage makes it clear that kingdoms here are not groups of men or nations over which a monarch reigns2 but substances1 matter2 worlds and world-systems1 and their inhabitants under the dominion of law2 the universe considered in its divisions and subdivisions4 ,verily ,i say unto you1 continues the revelation1 he ,god hath given a law unto all things by which they move in their times and their seasons2 and their courses are fixed2 even the courses of the heavens and the earth1 which comprehend the earth and all the planets4,a ,and yet these laws have their metes and bounds1 their limitations2 fixed1 however1 by the operation of other laws1 not by the arbitrary will of an absolute monarch4 ,footnote ,a3 ,doc4 ,cov41 ,sec4 #hh3db1 #dc4 7#b7 ,miracles ,part of the ,divine ,economy3 ,the criticism of religionists on the conception of the government of the universe by the operation of unvarying law1 is that it bars out of the economy of things any place for the special providences of ,god2 destroys all value in prayer2 and eliminates miracles4 ,to which the answer is ,not at all6 ,the whole seeming difficulty arises from a misconception of the means by which the providences of ,god are wrought2 and the means by which socalled miracles are brought to pass4 ,this subdivision of the subject may be treated under a brief discussion of ,miracles usually defined to be an event in derogation of the laws of nature4 ,what ,i have said elsewhere upon this subject will answer my purpose here4,a ,there is a general misapprehension of the term miracle4 ,it is usually understood as an event or effect contrary to the established constitution and course of things1 or a deviation from the known laws of nature4 ,renan defines a miracle to be1 not simply the inexplicable1 it is a formal derogation from recognized laws in the name of a particular desire4 ,what is especially faulty in these definitions is this3 ,miracles are held to be events outside or contrary to the laws of nature4 ,let us examine this3 ,footnote ,a3 ,new ,witnesses for ,god1 ,vol4 ,i1 p4 #beb4 ,two hundred years ago the only motive powers known to ocean navigators were wind and the ocean currents4 ,suppose at that time those old mariners had seen one of our modern ocean steamers running against both ocean currents and the wind1 and1 withal1 making better speed1 in spite of both wind and tide than the old sailing vessel could match even when running before the wind and the ocean currents in her favor4 ,what would have been the effect on the mind of the old-time sailor8 ,it is a miracle6 he would have exclaimed2 that is1 it would have been an effect contrary to the established constitution and course of things1 a derogation from recognized laws4 ,but is such an effect to us who know something of the force of steam contrary to the laws of nature8 ,no2 it is simply the employment of forces in nature of which the old-time mariner was ignorant2 and while it would have been a miracle to him1 to us it is merely the application of a newly-discovered force of nature1 and it is now so common that we cease to look upon it with wonder4 ,so with the things that we in our ignorance call miracles--such as healing the sick1 restoring the blind to sight1 making the lame to walk1 through exercise of faith2 and the resurrection of the dead--instead of these things being in derogation from recognized laws1 we shall yet learn that they are done simply by the application of laws of which we are as yet in ignorance4,a ,with man's limited knowledge of the laws of nature1 how presumptuous it is in him to say that the healing of the sick or even the resurrection of the dead are in derogation of the laws of nature1 or that deviation from those few laws of nature with which he is acquainted will never happen1 or is impossible6 ,better reasoners are they who1 like ,george ,rawlinson1 say3 ,miraculous interpositions on fitting occasions may be as much a regular1 fixed1 and established rule of his ,god's government1 as the working ordinarily by what are called natural laws4 ,in other words1 what we in our ignorance call miracles1 are to ,god merely the results of the application of higher laws or forces of nature not yet learned by man4 ,miracles are to be viewed as a part of the divine economy4 ,footnote ,a3 ,in the progress of science1 all phenomena have been shown1 by indisputable evidence1 to be amenable to law1 and even in the cases in which those laws have not yet been exactly ascertained1 delay in ascertaining them is fully accounted for by the special difficulties of the subject2 the defenders of miracles have adapted their argument to this altered state of things1 by maintaining that a miracle need not necessarily be a violation of law4 ,it may1 they say1 take place in fulfilment of a more recondite law1 to us unknown4 ,if by this it be only meant that the ,divine ,being1 in the exercise of his power of interfering with and suspending his own laws1 guides himself by some general principle or rule of action1 this1 of course1 cannot be disproved1 and is in itself the most probable supposition4 7,theism1 in ,three ,essays on ,religion--,mill1--pp4 #bbc-d47 ,shedd treats upon the same theme and much in the same spirit2 ,the miracle is not contrary to all nature but only to nature as known to us1 he represents the ,apologists of early ,christianity as saying1 and then quotes a long and admirable passage from ,augustine4 7,history of ,christian ,doctrine1 ,vol4 ,i1 pp4 #afg-afi47 #c4 ,the ,new ,dispensation ,committed to the ,reign of ,law3 ,the ,prophet of the ,new ,dispensation1 as we have seen1 taught the doctrine of the reign of law in ,god's universe2 and not alone in the physical or natural universe1 but as well in the spiritual and moral phases of that universe4 ,in the revelation already quoted for the reign of law in the physical universe1 he also says3 ,and again1 verily ,i say unto you1 that which is governed by law is also preserved by law1 and perfected and sanctified by the same4 ,that which breaketh a law1 and abideth not by law1 but seeketh to become a law unto itself1 and willeth to abide in sin1 and altogether abideth in sin1 cannot be sanctified by law1 neither by mercy1 justice nor judgment4 ,therefore they must remain filthy still4 ,and again he said3 ,there is a law irrevocably decreed in heaven before the foundations of this world upon which all blessings are predicated2 and when we obtain any blessing from ,god it is by obedience to that law upon which it is predicated4,a ,the ,prophet of the ,new ,dispensation1 then1 the gospel of that dispensation1 its ,theology1 stand committed to the sublime doctrine that the universe in every way is under the reign of law2 and hence1 in some way1 the ,atonement1 by and through which man is redeemed2 the necessity1--the absolute necessity--for it2 the reason why that means1 and that means alone1 could bring redemption and put man in the way of salvation--all this must be by reason of the existence of some law by which the facts in the case are governed4 ,these laws and an understanding of them are the object of our research4 ,footnote ,a3 ,doc4 ,cov41 ,sec4 #acj3ba1bb4 ,,lesson ,,xv4 7,scripture ,reading ,exercise47 ,,the ,,exorableness,a ,,of ,,law4 ,,analysis4 ,i4 ,the ,effective ,quality in ,law--,inexorableness4 ,,ii4 ,reign of ,law vs4 ,government by ,arbitrary ,will4 ,,iii4 ,mercy and ,special ,providence in a ,reign of ,law4 ,,iv4 ,law and ,destructive and ,constructive ,forces4 ,v4 ,god ,no ,respector of ,persons2 ,mercy and ,special ,providence ,under ,dominion of ,law4 ,,references4 ,doc4 ,cov41 ,sec4 #hh3 also ,sec4 #acj4 ,drummond's ,natural ,law in the ,spiritual ,world--,introduction4 ,fiske's ,studies in ,religion1 pp4 #ccg-cdj2 and the works and passages quoted in the body of this lesson4 ,,special ,,texts3 ,verily ,i say unto thee1 ,thou shalt by no means come out thence from prison till thou hast paid the uttermost farthing4 7,the ,christ3 ,matt1 v4#bf47 ,think not ,i am come to destroy the law ,i a4 not come to destroy1 but to fulfill4 ,for verily ,i say unto you1 ,till heaven and earth pass one jot or one tittle shall in no wise pass from the law1 till all be fulfilled4 7,matt1 v4#ag1 #ah47 ,footnote ,a3 ,inexorable--literally not to be moved or changed by petition or prayer4 ,immovable1 relentless4 ,see ,cent4 ,dict4 ,,discussion4 #a4 ,the ,essence of ,law3 ,inexorableness is of the essence of law4 ,there can be no force in law only as it is inexorable4 ,what effect is to cause1 in the physical world1 that penalty must be to violation of law in the moral and spiritual kingdom4 ,this is what is meant by the inexorableness of law4 ,the inexorableness of law is at once both its majesty and glory2 without it neither majesty nor glory could exist2 neither respect nor sense of security1 nor safety1 nor rational faith4 ,if the idea of the reign of law be set aside and there be substituted for it the reign of ,god by his sovereign will1 independent of law1 even then we must postulate such conception of the attributes of ,god that regularity will result from his personal government1 not capriciousness1 today one thing1 tomorrow another4 ,hence one of old viewing ,god's government from the side of its being a direct1 personal reign of ,god rather than a reign of ,god through law1 wrote his message from ,god as follows3 ,i am the ,lord1 ,i change not2 therefore ye sons of ,jacob are not consumed4,a ,footnote ,a3 ,malachi iii3#f4 ,for the notion expressed in the text that ,malachi viewed ,god's government from the side of a personal reign1 see the preceding verses of the chapter cited4 ,and another occupying the same point of view1 said3 ,every good gift and every perfect gift is from above1 and cometh down from the ,father of light-- ,and then he adds immediately1 ,with whom is no variableness1 neither shadow of turning4,a ,footnote ,a3 ,james i3#ag4 #b4 ,the ,quality of ,regularity of ,law--,how ,secured3 ,view the matter1 then1 from which standpoint you may1 government of the world by the personal1 sovereign will of ,god1 or the government of ,god through the reign of law1 the quality of regularity1 that can only come of inexorableness--arising either from the quality of ,god's attributes1 or the inherent nature of law--is necessary to a sense of security1 to right mental attitude1 to rational thinking and right conduct4 ,all this becomes apparent if the matter is thought upon conversely4 ,if a reign of law is supposed to exist and the law is not inexorable1 but may be set aside1 suspended1 abridged1 enlarged1 or its penalties annulled2 and these changes affected not by the operation of any fixed principle1 or by some controlling higher law1 but capriciously1 through the interposition of some sovereign will1 call it special providence or what not1 then1 of course1 you have no reign of law at all2 but the reign of a sovereign will that operates independent of law4 ,under such government--if1 indeed1 it could be called government--all would be confusion1 uncertainty1 perplexity1 doubt1 despair4 ,happily no such conditions exist2 but instead there exists a divine government in the world1 operating through a reign of law2 and the virtue and value of that government arises from the inexorableness of law4 #c4 ,where1 ,then1 is ,mercy8 ,if1 however1 the exorableness of law is to be insisted upon up to this degree of emphasis1 where then does mercy1 which is supposed to mitigate somewhat the severity and inexorableness of law2 and1 furthermore1 is supposed in some way to represent the direct and gracious act of ,god when mitigating the law's severity--where does ,mercy appear8 ,at what point does she enter into the moral and spiritual economy8 ,a large question1 this1 and one not to be considered just yet1 except to say that the entrance of ,mercy into the economy of the moral and spiritual kingdom1 is not in violation of law1 but in harmony with it4 ,in fact1 as we shall see somewhat later1 ,mercy takes her part in the economy of the moral and spiritual kingdoms because of the existence of a reign of law1 rather than in derogation of it4 #d4 ,destructive ,forces ,under the ,dominion of ,law3 ,when a reign of law is conceived as governing in the physical world1 then the conception must include the destructive1 or disintegrating forces as operating under law as well as the constructive or integrating forces1 else your reign of law is not universal4 ,moses stood with ,god and beheld the multitude of his creations3 ,and the ,lord ,god said unto ,moses1 ,for mine own purpose have ,i made these things2 99 99 99 and by the word of my power1 have ,i created them4 99 99 99 ,and worlds without number have ,i created2 and ,i have created them for mine own purpose4 99 99 99 ,behold there are many worlds that have passed away by the word of my power4 ,and there are many that now stand1 and innumerable are they with man4 99 99 99 ,and as one earth shall pass away1 and the heavens thereof1 even so shall another come1 and there is no end to my works1 neither to my words4,a ,footnote ,a3 ,book of ,moses 7,p4 of ,g4 ,p47 i3#ca-ch4 ,this passage implies constant movement in the universe4 ,the statement1 ,as one earth shall pass away and the heavens thereof1 even so shall another come1 corresponds somewhat to the modern scientist's notion of evolution and devolution2,a but the thing to be noted here is that not only is ,god represented as having created these worlds and world-systems by the word of his power2 but also that there are many worlds that have passed away by the word of his power4 ,by which we are to understand that destructive as well as creating forces in the physical world operate under law4 ,so also should we understand that in the moral and spiritual world1 where there appears to be a modification of the inexorableness of law1 such as comes in a manifestation of ,mercy in the modification1 or suspension1 or the obliteration of the penalty of a law by the forgiveness of sin--for sin is the transgression of the law,b--all this must not be thought upon as capriciousness1 the arbitrary act of ,deity in the interests of special favorites4 ,no2 the manifestation of mercy which seems to set aside the severity of the law1 which seems to soften its inexorableness by allowing an escape from its penalty1 by forgiveness of sins--this is the result of the operation of law1 as much so as when the law proceeds to the utmost of its severity1 to the extreme manifestation of its inexorableness in the exaction of the utmost farthing of its penalty4 ,it is not by special and personal favor that men shall have forgiveness of sins1 and find shelter under the wings of ,mercy4 ,that must be obtained1 if obtained at all1 under the operation of law governing the application of ,mercy in the economy of the moral and spiritual world2 by law that operates upon all alike4 ,forgiveness of sins1 like other blessings1 is predicated upon the obedience to law1 and is not based upon personal favor4 ,there is a law irrevocably decreed in heaven before the foundation of the world1 upon which all blessings are predicated2 and when we obtain any blessing from ,god it is by obedience to that law upon which it is predicated,c--forgiveness of sins with the rest4 ,it is because we live under this reign of law that the scriptures teach that ,god is no respector of persons4 ,god regardeth not persons1 nor taketh reward4,d ,neither doth ,god respect any person2 yet doth he devise means1 that his banished be not expelled from him4,e ,peace to every man that worketh good1 to the ,jew first1 and also to the ,gentile2 for there is no respect of persons with ,god4,f ,call on the ,father1 who without respect of persons judgeth according to every man's work4,g ,footnote ,a3 ,while new cosmic bodies arise and develop out of rotating masses of nebula in some parts of the universe1 in other parts old1 extinct1 frigid suns come into collision1 and are once more reduced by the heat generated to the condition of nebulae4 99 99 99 ,while minute and then larger bodies are being formed by this pyknotic condensing process in one part of space1 and the intermediate ether increases its strain1 the opposite process--the destruction of cosmic bodies by collision--is taking place in another quarter4 ,the immense quantity of heat which is generated in this mechanical process of the collision of swiftly moving bodies represents the new kinetic energy which effects the movement of the resultant nebulae and the construction of new rotating bodies4 ,the eternal drama begins afresh4 ,even our mother earth1 which was formed of part of the gyrating solar system millions of ages ago1 will grow cold and lifeless after the lapse of further millions1 and1 gradually narrowing its orbit1 will fall eventually into the sun4 7,ernest ,haeckel3 ,riddle of the ,universe--#aijj1--pp4 #bdj1 #bdc74 ,footnote ,b3 ,i ,john iii3#d4 ,footnote ,c3 ,doc4 ,cov41 ,sec4 #acj4 ,footnote ,d3 ,deut4 xiv3#ag4 ,footnote ,e3 ,,ii ,sam4 xiv3#ad4 ,footnote ,f3 ,rom4 ii3#aj1 #aa4 ,footnote ,g3 ,i ,peter i3#ag4 ,the collision of suns may have produced nebulae and these nebulae in turn may gradually develop themselves into suns again4 ,it seems reasonably certain that nebulae are the stuff from which the stars are made 7,science-,history of the ,universe1 ,vol4 ,i2 ,astronomy1 p4 #cah74 #e4 ,sense of ,security ,under a ,reign of ,law3 ,so here men stand under the reign of ,law1 before ,god4 ,no one may hope to escape the penalty due to violation of law through favor2 no one will fall under the condemnation of the law-through lack of favor with ,god1 by reason of capriciousness in him1 much less through vindictiveness1 which is unthinkable in ,god4 ,god will make no infraction of the law1 in the interests of supposed favorites2 such blessings1 whether in the providing of permanent opportunities for individuals1 families1 or races1 as may reach through the apparent complexity of things to men2 or occasional blessings such as seem to come to some individuals as special acts of providence2 all will come in accordance with the laws upon which such blessings were predicated before the foundations of the world were laid2 and this notwithstanding inequalities and diversity of fortunes and misfortunes that exist among individuals1 families1 nations1 races of men4 ,underneath all the diversities and equalities that exist1 so difficult to account for in some of their aspects1 there law is operating despite all seeming incongruities2 and out of all these diversities and complexities of experiences1 at the last will come justice--,god's justice2 and men will be satisfied that it is so4 ,meanwhile this reign of law1 with all its inexorableness--nay1 rather because of it--present and operating as well in disintegrating as in integrating processes2 present in the manifestations of mercy and special acts of providence1 as in manifestations of severity in the moral and spiritual world2 how splendid it all is6 ,how satisfying6 ,what assurance1 what confidence it gives6 ,no wonder that ,john ,fiske1 remarking upon the idea of the reign of law1 said3 ,so beautiful is all this orderly coherence1 so satisfying to some of our intellectual needs1 that many minds are inclined to doubt if anything more can be said of the universe than that it is a ',reign of ,law1' an endless aggregate of coexistences and sequences4 ,but the deeper and truer view of things will be1 not to accept this reign of law as ,god2 nor mistake it for ,deity--for mistake it would be if confounded with ,god4 ,let the reign of law be conceived rather as the means through which ,god is working to the achievement of his high purposes--,god in the world1 and working through law2,a ,god1 the administrative ,power in the reign of law4 ,footnote ,a3 ,it is only just to ,john ,fiske to say that such is his conception of the matter2 for1 commenting upon the effect upon the thinker who has this conception of the reign of law in the world1 he says3 ,the thinker in whose mind divine action is thus identified with orderly action and reign of law1 and to whom a really irregular phenomenon would seem like a manifestation of sheer diabolism1 foresees in every possible extension of knowledge a fresh confirmation of his faith in ,god4 ,from his point of view there can be no antagonism between our duty as inquirers and our duty as worshipers4 ,to him no part of the universe is godless4 ,in the swaying to and fro of molecules and ceaseless pulsations of ether1 in the secular shifting of planetary orbits1 in the busy work of frost and raindrop1 in the mysterious sprouting of the seed1 in the everlasting tale of death and life renewed1 in the dawning of babe's intelligence1 in the varied deeds of men from age to age1 he finds that which awakens the soul to reverential awe3 and each act of scientific explanation but reveals an opening through which shines the glory of the ,eternal ,majesty 7,studies in ,religion1 pp4 #afg-h74 ,it is this quality of exorableness in law1 excellent and essential as it is1 that made the ,atonement of the ,christ necessary to the salvation of man4 ,,lesson ,,xvi4 7,scripture ,reading ,exercise47 ,,the ,,application ,,of ,,principles--7,a7 ,,arbitrary ,,action ,,excluded ,,in ,,man',s ,,redemption4 ,,analysis4 ,i4 ,recapitulation of ,principles4 ,,ii4 ,the ,commandment ,given--,violated--,effects ,,iii4 ,the ,commandment ,given as to an ,immortal ,person--,the ,penalty ,eternal4 ,,iv4 ,the ,problem ,propounded-- #a4 ,what can man do8 #b4 ,what can ,god do8 ,v4 ,redemption by the ,sovereign ,act of ,god--,arbitrary ,action ,under ,reign of ,law1 ,inadmissable4 ,,references4 ,doc4 ,cov41 ,sec4 #bi2 ,gen4 ii and iii4 ,hebrews ix and x4 ,alma xxxiv and the works and passages cited in the body of this lesson4 ,,special ,,text3 ,and thus we see that all mankind were fallen1 and they were in the grasp of justice yea the justice of ,god1 which consigned them forever to be cut off from his presence4 7,book of ,alma xlii3#ad47 ,,discussion4 #a4 ,recapitulation3 ,let us now begin the application of our principles to the ,atonement4 ,but first a brief recapitulation of them4 ,we have seen in preceding lessons-- ,that ,intelligences1 though differing in degree of intelligence are all eternal2 and are begotten spirits in a heavenly kingdom2 and ,god is their ,father2 ,that the purpose of ,god with reference to his spirit-offspring is to bring to pass their eternal life and progress and joy2 ,that to bring to pass possible progress and happiness to the spirits of men1 union of the spirits with earth elements is necessary1 hence earth-birth and earth-life are provided for man2 ,that to get an environment bringing man in contact with sin and suffering and death1 all which shall give him the experience essential to his progress--the harmony in the reign of law must be broken--there must be violation of law1 there must be a fall of man2 ,that the fall of man did not surprise the purposes of ,god1 but furthered them2 ,that violations of law1 however ignorantly done or designedly planned1 and that even for right ends1 involves destruction nevertheless of the harmony of things1 and relations1 and also involves the transgressor in the penalties inseparably connected with law1 and without which law would be of no force at all2 ,that the attributes of ,god1 each complete and perfect1 must exist in harmony with each other1 no one supplanting another or intruding upon its domain2 ,that a reign of law subsists throughout the universe as well in the moral and spiritual kingdom as in the physical world2 ,that any manifestations of mercy1 or special providence prompted by love must not violate the harmony subsisting in the attributes of ,god1 or be contrary to the conception of the universal reign of law2 ,that ,love and ,mercy1 however1 must enter into the economy of the earth-order of things2 they must get themselves in some way worthily expressed2 no divine economy can exist without them1 and without such expression2 even justice crys aloud for their presence4 ,to get ,love and ,mercy adequately expressed in the earth-order of things1 and in harmony with law1 is the burden and mission of the ,christ through the ,atonement4 ,this is the point to which our previous lessons have led us2 and now to the working out of the application of our principles4 #b4 ,the ,commandment ,given and ,violated4--,effects3 ,the commandment is given1 saying3 ,o4 every tree of the garden thou mayest freely eat2 but of the tree of the knowledge of good and evil1 thou shalt not eat of it2 for in the day thou eatest thereof thou shalt surely die4,a ,footnote ,a3 ,gen4 ii3#af1 #ag4 ,we need not speculate upon the nature of the thing forbidden4 ,it is enough to know here that partaking of the thing forbidden by the commandment led to the knowledge of evil1 as well as of good--to knowledge that comes of experience2 and though1 as ,i have before argued1 the transgression so far from surprising the purposes of ,god was essential to them1 yet when law is transgressed1 in the nature of things1 penalties must follow1 else laws are but a mockery and the reign of law a myth4 ,adam transgressed the law1 as already detailed2,a the penalties followed4 ,the nature of those penalties must be found in the events following the fall as consequences as well as in the penalty pronounced--,in the day thou eatest thereof thou shalt surely die4 ,the harmony of things was broken3 innocence fled2 union with ,god was severed2 ,god banished man from his presence--spiritual death2,b physical death also followed2 for as to his body1 dust man is1 and unto dust shall he return1 was the decree of ,god1,c and all the woes that make up the sum of evil in man's earth life followed4 ,footnote ,a3 ,lessons ,,vii and ,,viii4 ,footnote ,b3 ,the task we have set ourselves is to investigate the essential nature of ,spiritual ,death4 ,and we have found it to consist of a want of communion with ,god 7,drummond's ,natural ,law in the ,spiritual ,world1 p4 #aeh74 ,so that spiritual life consists in a union with ,god2 destroy that union--and sinning against ,god destroys it--and spiritual death ensues4 ,for this doctrine we have the warrant of revelation3 ,adam 99 99 99 partook of the forbidden fruit and transgressed the commandment2 99 99 99 whereupon ,i1 the ,lord ,god1 caused that he should be cast out from the ,garden of ,eden1 from my presence1 because of his transgression1 wherein he became spiritually dead1 which is the first death1 even that same death which is the last death1 which is spiritual1 which shall be pronounced upon the wicked when ,i shall say1 ',depart ye cursed' 7,doc4 ,cov41 ,sec4 xxix3#dj1 #da74 ,the fall had brought upon all mankind a spiritual death as well as a temporal2 that is1 they were cut off from the presence of the ,lord 7,alma xlii3#i74 ,footnote ,c3 ,gen4 iii3#ai4 ,the several sentences of this chapter pronounced upon man and woman should be included as penalties affixed to the commandment1 ,thou shalt not eat of it1 as well as ,thou shalt surely die4 #c4 ,the ,commandment is ,given as to ,an ,immortal ,being3 ,this is now the situation3 ,the law is broken4 ,the penalty is incurred4 ,the law is inexorable4 ,the law was addressed to one provisionally immortal--had not man sinned his life would have been eternal4 ,the law was not temporal1 but eternal4 ,not at any time1 said the ,lord to ,joseph ,smith and six elders1 in ,fayette1 ,september1 #ahcj--not at any time have ,i given unto you a law which was temporal2 neither ,adam your father whom ,i created4 ,behold1 ,i gave unto him that he should be an agent unto himself2 and ,i gave unto him commandment1 but no temporal commandment gave ,i unto him1 for my commandments are spiritual2 they are not natural1 nor temporal1 neither carnal nor sensual4,a ,the ,prophet ,joseph also said3 ,all things whatsoever ,god in his infinite wisdom has seen fit and proper to reveal to us1 while we are dwelling in mortality1 in regard to our mortal bodies1 are revealed to us in the abstract1 and independent of affinity with this mortal tabernacle2 but are revealed to our spirits precisely as though we had no bodies at all2 and those revelations which will save our spirits will save our bodies4 ,god reveals them to us in view of no eternal dissolution of the body1 or tabernacle4,b ,footnote ,a3 ,doc4 ,cov41 ,sec4 xxix3#cd1 #ce4 ,footnote ,b3 ,sermon of ,april ,conference1 #ahdd--the ,king ,follett ,sermon1 ,improvement ,era for ,january1 #aiji2 published also in ,history of the ,church1 ,vol4 ,,vi1 with notes by the ,editor4 #d4 ,the ,problem3 ,what1 ,then1 ,can ,man or ,god ,do8 ,the commandment1 then1 is given to ,adam as to an eternal being1 and by violating the law1 and doubtless an eternal law1 he and the race he shall beget is under an eternal penalty4,a ,under these circumstances what shall man do8 ,nay1 rather1 what can he do8 ,what shall ,god do8 ,nay1 what can he do8 ,forgive man his transgression out of hand as becomes the true sovereign of the universe8 ,an ancient and1 ,i might say1 a time-honored suggestion4 ,origen the theologian of the third ,christian century1 and held to be the greatest ,christian mind of the ante-nicene age1 at least held forth the possibility of such procedure4 ,for in his views the remission of sin is made to depend upon arbitrary will1 without reference to retributive justice1 as is evidenced by his assertion that ,god might have chosen milder means to save man than he did2 e4 g41 that he might by a sovereign act of his will have made the sacrifices of the ,old ,testament to suffice for man's sin4,b ,but logic1 as ,shedd subsequently remarked1 could not stop at this point2 for if the provision for ratifying the broken law is resolved into an optional act on the part of ,god1 it follows that an ,atonement might be dispensed with altogether4 ,for the tribitrary and almighty will that was competent to declare the claims of justice to be satisfied by the finite sacrifice of bulls and goats would be competent also to declare that those claims should receive no satisfaction at all4 ,footnote ,a3 ,on this particular point the late ,elder ,orson ,pratt wrote3 ,we believe that all mankind1 by the transgression of their first parents1 and not by their own sins1 were brought under the curse and penalty of that transgression1 which consigned them to an eternal banishment from the presence of ,god1 and their bodies to an endless sleep in the dust1 never more to rise1 and their spirits to endless misery under the power of ,satan2 and that1 in this awful condition1 they were utterly lost and fallen and had no power of their own to extricate themselves therefrom 7,pratt's ,works1 ,remarkable ,visions74 ,also the ,book of ,mormon3 ,wherefore the first judgment which came upon man the judgment of death must needs have remained to an endless duration 7,,ii ,nephi ix3#g74 ,footnote ,a3 ,shedd1 ,history of ,christian ,doctrine1 ,vol4 ,,ii1 p4 #bcd4 ,he cites ,redepenning2 ,origines ,,ii1 #dji1 for his authority4 ,the views of ,origen are all the more surprising from the fact that the ,epistle to the ,hebrews makes clear the inadequacy of the sacrifices of animals for the satisfaction of the claims of justice for man's transgression of the law 7,chs4 ix and x74 ,on this point the ,prophet ,alma is very clear3 ,behold4 ,i say unto you1 that ,i do know that ,christ shall come among the children of men1 to take upon himself the transgressions of his people1 and that he shall atone for the sins of the world2 for the ,lord ,god hath spoken it2 for it is expedient that an ,atonement should be made2 for according to the great plan of the eternal ,god1 there must be an ,atonement made or else all mankind must unavoidably perish2 yea1 all are hardened2 yea1 all are fallen and are lost1 and must perish except it be through the ,atonement which it is expedient should be made2 for it is expedient that there should be a great and last sacrifice2 yea1 not a sacrifice of man1 neither of beast1 neither of any manner of fowl2 for it shall not be a human sacrifice2 but it must be an infinite and eternal sacrifice4 99 99 99 99 ,and behold1 this is the whole meaning of the law2 every whit pointing to that great and last sacrifice2 and that great and last sacrifice will be the ,son of ,god2 yea1 infinite and eternal4 ,abelard 7twelfth century7 also held that there was nothing in the ,divine nature which necessitates a satisfaction for past transgression antecedently to remission of penalty2 like creating out of nothing1 redemption may and does take place by a fiat1 by which sin is abolished by a word1 and the sinner is received into favor4 99 99 99 ,abelard denies the doctrine of satisfaction and contends that ,god may remit penalty by a sovereign act of will4,a ,even ,augustine1 according to ,neander1 declared that if considered from the point of view of the divine omnipotence he believed the answer must be in the affirmative2 that is1 that choice of other means for man's redemption than the ,atonement could have been made4 ,but no other way1 ,augustine supposed1 would have been so well adapted for man's recovery from his wretched condition1 as the one that was adopted in the ,atonement of ,christ4 ,not1 however1 from the intrinsic nature of the case2 not from the daws of the moral government of the world2 but because of the subjective influence that the union of the divine nature with the human--effected in the incarnation and the ,atonement by the ,christ1 would have upon man4,b ,footnote ,a3 ,shedd1 ,history of ,christian ,doctrine1 ,vol4 ,,ii1 pp4 #bfj1 #bfa4 ,footnote ,b3 ,the matter is stated at length in ,neander's ,history of the ,christian ,religion and ,church1 ,vol4 ,,iv1 pp4 #dig-h4 ,see also ,augustine 7,de ,trinitate71 ,lib4 xiii1 ,ch4 x4 ,this idea of an 'abstract' omnipotence accompanies the history of the doctrine of atonement down from the earliest to the latest times4 ,in the ancient church1 ,irenaeus 7,adv4 ,haer4 ,,iii1 ,,xx471 ,cyril of ,jerusalem1 ,basil1 and ,ambrose contend for an absolute necessity of ,christ's satisfaction2 while ,athanasius1 ,augustine1 ,cyril of ,alexandria1 ,theodoret1 and ,john ,damascene assert only a relative necessity4 ,in the mediaeval church1 ,anselm1 and perhaps ,hugh ,st4 ,victor assert an absolute1 while ,abelard1 ,bernard1 ,lombard1 ,hales1 ,bonaventure1 and ,aquinas 7,cont4 ,gent4 ,,iv1 liv1 lv7 concede only a relative necessity4 ,in the seventeenth century1 the subject was discussed by ,owen1 and ,twise 7the prolocutor of the ,westminster ,assembly72 the former asserting and the latter denying1 the absolute necessity of a satisfaction4 ,see ,owen's tract1 ',on the ,nature of ,justice' 7,history of ,christian ,doctrine1 ,vol4 ,,ii1 p4 #cjb1 note74 ,it should be remembered1 however1 that the doctrine of the reign of law1 in the moral government of the world1 excludes arbitrary action--action independent of law--even though beneficent2 and if that were not true1 then ,god must act in harmony with his own attributes4 ,mercy must not be at variance with ,justice4 ,even ,god's ,omnipotence must keep step with the attributes of ,truth and ,wisdom4 ,satisfaction for violated law1 satisfaction to divine justice is a claim that may no more be set aside than the pleadings of ,mercy4 ,a way shall be found out of these difficulties1 but it must not be by a schism in the ,deity1 and an intestine conflict between the divine attributes4,a ,footnote ,a3 ,shedd's ,history of ,christian ,doctrine1 p4 #cjj4 ,it can be readily understood that not even ,god's ,omnipotence could make it possible for him to act contrary to ,truth and ,justice4,a ,it ought to be no more difficult to understand that ,god's ,omnipotence could not permit him to set aside a satisfaction to ,justice as an arbitrary concession to ,mercy4 ,mere power has not the right to nullify law4 ,not even ,omnipotence has the light to abolish ,justice4 ,might in ,deity is not more fundamental than ,right4 ,god we must conclude will act in harmony with all his attributes1 else confusion in the moral government of the world4 ,footnote ,a3 ,see closing paragraphs ,lesson ,,xii4 ,these reflections lead to the inevitable conclusion that there must be a satisfaction made to justice before there can be redemption for man4 ,but how8 ,,lesson ,,xvii4 7,scripture ,reading ,exercise47 ,,application ,,of ,,principles--7,b7 ,,the ,,redemption ,,to ,,be ,,the ,,work ,,of ,,god4 ,,analysis4 ,,vi4 ,repentance and ,future ,obedience--,ineffectual as ,satisfaction for the ,past2 ,atonement ,must ,equal ,offense4 ,,vii4 ,the ,atonement ,also a ,matter of ,power--,ability to ,restore that which was ,lost4 ,,viii4 ,man ,may ,not ,be ,left ,under the ,sentence of a ,broken ,law1 as that ,would ,violate ,god's ,promise of ,eternal ,life4 ,,ix4 ,conditions that ,must ,be ,met in the ,atonement of ,deity for the ,salvation of ,man4 ,,references4 ,book of ,alma xxxiv2 ,book of ,mosiah xv2 ,st4 ,john x3#ad-ah2 also v3#ai-bi4 ,mormon ,doctrine of ,deity--,jesus ,christ the ,revelation of ,god1 ,ch4 iv4 ,and the quotations and references in the body of this lesson4 ,,special ,,texts3 ,for as the ,father hath life in himself1 so hath he given to the ,son to have life in himself4 7,st4 ,john v4#bf47 ,for as the ,father raiseth up the dead1 and quickeneth them1 even so the ,son quickeneth whom he will4 7,st4 ,john v4#ba47 ,,discussion4 #a4 ,the ,helplessness of ,man in the ,presence of ,broken ,law3 ,the preceding lesson closed with the question how can satisfaction be made to justice in order that redemption may reach fallen man4 ,admittedly man1 the transgressor of law1 is powerless to make such satisfaction4 ,true1 it is conceivable that he might repent of his transgression1 and through struggle maintain himself in righteousness for the future4 ,but that does not reach the past4 ,if he should by struggle maintain himself in righteousness for the future1 that is no more than he ought to do4 ,man owes that duty every day in the present and in the future4 ,it is the breach in the law that must be mended4 ,man is under the sentence of eternal death1 spiritual and temporal2,a for a past transgression of the law of ,god4 ,doing what is merely his duty in the present and the future will not make satisfaction for the past4 ,man is helpless in the presence of that broken law2 no act of his can atone for the transgression of ,adam or stay the effects of the fall upon the race1 or redeem them from the penalty of death4 ,footnote ,a3 ,wherefore the first judgment which came upon man the judgment of death must needs have remained to an endless duration4 ,and if so1 this flesh must have laid down to rot and to crumble to its mother earth1 to rise no more 7,,ii ,nephi ix3#g74 ,because of the fall of ,adam all mankind were fallen1 and they were in the grasp of justice2 yea1 the justice of ,god1 which consigned them forever to be cut off from his presence 7,alma xl ii2 #ad74 #b4 ,only ,deity ,can ,satisfy the ,claims of ,deity3 ,the sin of ,adam was a sin against divine law2 a sin against the majesty of ,god4 ,only a ,god can render a satisfaction to that insulted honor and majesty4 ,only ,deity can satisfy the claims of ,deity4 ,and hence ,alma says1 in speaking of the ,atonement1 and in view of the inadequacy of any atonement man himself can make3 ,it shall not be a human sacrifice2 but it must be an infinite and eternal sacrifice4 99 99 99 ,and behold1 this is the whole meaning of the law2 every white pointing to that great and last sacrifice2 and that great and last sacrifice will be the ,son of ,god2 yea1 infinite and eternal4 99 99 99 ,the plan of mercy could not be brought about except an atonement should be made2 therefore ,god himself atoneth for the sins of the world to bring about the plan of ,mercy1 to appease the demands of ,justice4,a ,footnote ,a3 ,alma xxxiv3#aj-ad2 xlii3#ae4 ,see also ,,ii ,nephi ix3#g #c4 ,the ,atonement ,also a ,matter of ,power to ,make ,it--,capacity3 ,moreover the ,atonement is not only a matter of satisfying the insulted honor and majesty of ,god adequately by like meeting like1 and measure answering measure2 but it is also a question of power4 ,not only must the dishonor towards ,god be removed by satisfaction1 but there must be power over death2 there must be a power of life that that which was lost may be restored2 and not only as to the spiritual life of man with ,god2 but restored union between the spirit and body of man--physical life upon which the happiness and progress that ,god has designed for man depends4 ,man1 it should be always remembered1 is spirit4 ,the elements meaning elements of matter are eternal2 and spirit and element inseparably connected receive a fulness of joy4,a ,hence the importance of man's physical life1 the union of his deathless spirit with a body that must be made equally immortal2 and since the fall brought to man this physical death as well as the spiritual death2 his redemption1 to be complete1 must re-establish that physical life by reuniting the essential elements of the body of man and his spirit1 in the resurrection1 and the resurrection must be universal2 the ,atonement in its redeeming effects must be as universal as the fall4 ,as in ,adam all die1 so through the ,redeemer of men must all be made alive1,b if the redemption is to be complete4 ,it was doubtless these considerations which led some of the ,nephite prophets to say that the ,atonement must needs be an infinite atonement2 by which1 as ,i think1 they sought to express the idea of the sufficiency of it2 its completeness2 the universality and power of it to restore all that was lost1 both spiritual and physical1 as well as to express the rank and dignity of him who would make the ,atonement4 ,footnote ,a3 ,doc4 ,cov41 ,sec4 #ic3cc1 #cd4 ,footnote ,b3 ,i ,cor4 xv3#bb4 ,the ,redeemer1 then1 must be a ,lord of life1 hence ,deity4 ,he must not only have the power of life within himself1 but the power to impart it to others--a ,god-like power2 and to inspire faith in his possession of such power1 the manner of the ,atonement must be such as to include demonstration of that fact1 else how shall men have faith in him8 ,all these considerations lift the ,redeemer and the ,atonement far above man and what man can do4 ,truly the redemption of man is to be the work of ,god4 #d4 ,scripture ,warrant for ,above ,conclusions3 ,and now for the scripture warrant for these conclusions3 ,i lay down my life for the sheep men4 99 99 99 ,therefore doth my ,father love me1 because ,i lay down my life1 that ,i might take it again4 ,no man taketh it from me1 but ,i lay it down of myself4 ,i have power to lay it down1 and ,i have power to take it again4 ,this commandment have ,i received of my ,father4,a ,destroy this temple and in three days ,i will raise it up2 99 99 99 he spake of the temple of his body1 when therefore he was risen from the dead1 his disciples remembered that he had said this unto them4,b ,thus it behooved ,christ to suffer1 and to rise from the dead the third day4,c ,in him was life2 and the life was the light of men4,d ,verily1 verily ,i say unto you1 ,the ,son can do nothing of himself1 but what he seeth the ,father do2 for what things soever he doeth1 these also doeth the ,son likewise4 ,for the ,father loveth the ,son1 and sheweth him all things that himself doeth2 and he will shew him greater works than these1 that ye may marvel4 ,for as the ,father raiseth up the dead1 and quickeneth them2 even so the ,son quickeneth whom he will4,e ,verily1 verily1 ,i say unto you1 the hour is come and now is when the dead shall hear the voice of the ,son of ,god2 and they that hear shall live4 ,for as the ,father hath life in himself so hath he given to the ,son to have life in himself2 and hath given him authority to execute judgment also1 because he is the ,son of man4 ,marvel not at this2 for the hour is coming1 in which all that are in the graves shall hear his voice4 ,and shall come forth2 they have done good1 unto the resurrection of life2 and they that have done evil1 unto the resurrection of damnation4,f ,footnote ,a3 ,st4 ,john x3#ag1 #ah4 ,footnote ,b3 ,ibid ii3#ai-bb4 ,footnote ,c3 ,luke xxiv3#df4 ,footnote ,d3 ,st4 ,john i3#d4 ,footnote ,e3 ,st4 ,john v3#ai-bi4 ,footnote ,f3 ,st4 ,john v3#be-bi4 #e4 ,man ,may ,not ,be ,left to ,suffer the ,course of ,justice1 ,as ,that ,would ,thwart the ,divine ,purposes and ,promises3 ,but to return now to the thought that ,god himself must make atonement for man's transgression4 ,and we come back to that thought with increased conviction after considering the necessary element of power in connection with the ,atonement1 the ability to restore that which was lost--life1 spiritual and physical2 not the work of man1 but the work of a ,deity1 a ,lord of life--,god must himself redeem man4 ,that or justice must take its course and the sinner be left to satisfy the justice of ,god by an endless misery under the sentence of law2 without union with ,god--spiritual death2 and subject to the dissolution of spirit and body1 without the power of resurrection--physical death4 ,but that would thwart the purpose of ,god with reference to the earth-life of man1 which was designed for his progress1 that progress might bring him joy4,a ,moreover1 to leave man under the penalty of a broken law1 which means to him eternal death1 physical and spiritual1 would be contrary to the pledge of eternal life which ,god1 that cannot lie1 promised before the world began4,b ,under these circumstances justice may not be left to take its course4 ,there must be an atonement made for man and as none but ,god can make an adequate atonement in the case1 then a ,deity must make it4 ,and hence one of the ,nephite prophets1 coming to the same conclusion1 wrote3 ,and now the plan of mercy could not be brought about1 except an atonement should be made2 therefore ,god himself atoneth for the sins of the world1 to bring about the plan of mercy1 to appease the demands of justice1 that ,god might be a perfect1 just ,god1 and a merciful ,god also,c ,the ,atonement1 we conclude1 must be made by a ,deity1 in order to be adequate2 but it must be made by a ,deity living a man's life--hence the incarnation of the spirit of a ,deity in the person of ,jesus ,christ4,d ,it must be made by a ,deity who will live man's life with all its temptations1 yet remain without sin that the sacrifice might be without spot or blemish2 by one who will give to the world the illustration and the one demonstration of a perfect life--a life in which the will is wholly subjected to the will of ,god ,also the ,atonement must be made by a ,deity living man's life that the satisfaction to the justice of ,god may be rendered from the same plane on which the offense was offered1 and essentially from amid the same conditions4 ,hence the special temptation of ,jesus by ,lucifer4 ,the ,atonement must be made by a ,deity who shall die man's death1 but who shall not be holden of it1 but break its bands and demonstrate the power of the resurrection of which he is the first fruits1 and ever after ,lord of life and the power of the resurrection--such1 for instance1 as was ,jesus ,christ4 ,footnote ,a3 ,,ii ,nephi ii3#be2 ,doc4 ,cov41 ,sec4 #ic3cc1cd1 and ,i ,peter i3#ah-bj4 ,footnote ,b3 ,paul to ,titus3 ,titus i3#a1 #b2 see also ,lesson ,,iv4 ,footnote ,c3 ,jesus ,christ not only ,divine but ,deity4 ,see ,lecture by the writer1 ,mormon ,doctrine of ,deity1 ,ch4 iv4 ,footnote ,d3 ,ye know that ye were not redeemed by corruptible things1 99 99 but with the precious blood of ,christ1 as of a lamb without blemish1 and without spot 7,i ,peter i3#ah1 #ai74 ,all the victims in the sacrifices under the law which typified the ,christ were required to be perfect1 spotless1 without blemish1 foreshadowing that he1 too1 who was to atone for man's sin would be without fault4 ,,lesson ,,xviii4 7,scripture ,reading ,exercise47 ,,scope ,,and ,,motive ,,force ,,of ,,the ,,atonement4 ,,analysis4 ,i4 ,scope of the ,atonement ,broader ,than ,individual ,sins4 ,,ii4 ,distinction ,between ,adam's ,sin and ,individual ,sins4 #a4 ,free ,redemption from the ,first4 #b4 ,conditional ,redemption from the ,second4 ,,iii4 ,the ,same ,principle ,involved in ,both ,general and ,individual ,atonement4 ,,iv4 ,the ,motive ,force of the ,atonement4 ,,references4 ,orson ,pratt's ,remarkable ,visions1 closing pages4 ,also ,the ,kingdom of ,god1 part ,,iii1 subdivision ,v1 ,pratt's ,works4 ,the ,gospel 7,roberts71 ,chs4 ii and iii4 ,,ii ,nephi ii1 and ,alma xii and xlii4 ,and the text and context of passages quoted and cited in this lesson4 ,,special ,,text3 ,wherefore as by one man sin entered into the world1 and death by sin and so death passed upon all men1 for that all have sinned4 99 99 99 ,therefore as by the offense of one judgment came upon all men to condemnation1 even so by the righteousness of one the free gift came upon all men unto justification of life4 7,rom4 v3#ab1 #ah47 ,,discussion4 #a4 ,the ,atonement of ,broader ,scope than ,making ,satisfaction for ,adam's ,sin3 ,so far the ,atonement has been considered only with reference to its effect upon the transgression of ,adam4 ,it is1 however1 of much broader scope than that4 ,not only must the sin of ,adam be atoned1 but satisfaction must be made for the sins of every man1 if the integrity of the moral government of the world is to be preserved4 ,man is just as helpless with reference to his own1 individual sins1 as ,adam was with reference to his sin4 ,man when he sins by breaking the laws of ,god1 sins of course against divine law2 commits a crime against the majesty of ,god1 and thereby dishonors him4 ,and man is just as helpless to make adequate satisfaction to ,god1 ,i repeat1 as ,adam was for his sin in ,eden2 and is just as hopelessly in the grasp of inexorable law as ,adam and his race were after the first transgression4 ,for individual man from the beginning was as much in duty bound to keep the law of ,god as ,adam was2 and if now1 in the present and for the future he observes the law of ,god and remains righteous1 he is doing no more than he ought to have done from the beginning2 and doing his duty now and for the future can not free him from the consequences of his past violations of ,god's law4 ,the individual man1 then1 is just as much in need of a satisfaction being made to the justice of ,god for his individual transgression of divine law1 for his violence to the honor of ,god1 for his insult to the majesty of ,god1 as was ,adam for his sin4 #b4 ,distinction ,between ,adam's ,sin and ,individual ,sin3 ,the difference between the sin of ,adam and the sin of the individual man is this3 ,first1 ,adam's sin1 which the scriptures call the fall1 was racial1 in that it involved all the race of ,adam in its consequences1 bringing upon them both a spiritual and a physical death1 the nature of which has already been explained4,a ,man's individual sin is more limited in its consequences though for a time his personal sins may involve the happiness of others in their consequences1 yet ultimately they will be narrowed down to personal results2 affecting the actual sinner's personal relationship to ,god1 to righteousness1 to truth1 to progress1 to happiness4 ,footnote ,a3 ,lesson ,,xv4 ,second4 ,adam's sin was necessary to the creation of those conditions under which man could obtain the experiences of earth-life necessary to the union of his spirit with earth elements2 necessary to his progress as a divine ,intelligence2 necessary to his knowledge of good and evil in actual conflict2 joy and sorrow2 pleasure and pain2 life and death2 in a word1 necessary that man might become acquainted with these opposite existences1,a their conflicts and their values2 all which was essential to1 and designed for man's progress1 for his development in virtue and power and largeness and splendor of existence4 ,but man's individual sins are not necessary to these general purposes of ,god4 ,that is1 the fall of ,adam was necessary to the accomplishment of the general purposes of ,god2 but it was not necessary to those purposes that ,cain should kill ,abel1 his brother2 or that every imagination of the thoughts of man's heart should be evil continually4,b ,footnote ,a3 ,see ,,ii ,nephi1 ii also ,new ,witness for ,god1 ,vol4 ,,iii1 pp4 #bai-bbg4 ,footnote ,b3 ,gen4 vi3#e4 ,the fall of ,adam1 ,i say1 was necessary to the attainment of these possibilities and hence the atonement made for ,adam's sin is of universal effect and application without stipulations or conditions1 or obedience or any other act as a condition precedent to participation in the full benefits of release from the consequences of ,adam's transgression4 ,hence it is written3 ,since by man came death1 by man came also the resurrection of the dead4 ,for as in ,adam all die1 even so in ,christ shall all be made alive4,a ,and again3 ,therefore1 as by the offense of one judgment came upon all men to condemnation2 even so by the righteousness of one the free gift came upon all men to the justification of life4,b ,free redemption then is provided from the consequences of ,adam's transgression1 because the fall was essential to the achievement of ,god's purpose with reference to man4 ,not so1 however1 with the individual man4 ,his individual sinning is not absolutely necessary to the achievement of ,god's purposes4 ,all men may sin2 nay1 all who come to years of accountability1 doubtless1 do sin2 ,for all have sinned1 and come short of the glory of ,god4,c ,and so death passed upon all men1 for that all have sinned4 ,there is none righteous1 no not one2 99 99 ,they are all gone out of the way2 99 99 there is none that doeth good1 no1 not one4,d ,but while all men sin--except those who die in infancy or early childhood--it is not necessary that men should sin1 and hence they may be held fully accountable to the justice of ,god for their individual transgressions of law1 and are so held accountable4 ,the penalty for the individual sins of men is a second spiritual death1 not a physical death1 not a separation of the spirit and the body of man after the resurrection1 for what is achieved for man's physical life by the resurrection remains4,e ,but for his own individual sins 7and this constitutes the third distinction between ,adam's sin and the sins of other men7 he is subject to a second spiritual death1 to banishment from the presence of ,god2 his spiritual union and communion with ,god is broken1 and spiritual death ensues4 ,the ,lord1 in speaking of ,adam and his first transgression1 says3 ,i the ,lord caused that he should be cast out from the ,garden of ,eden1 from my presence1 because of his transgression1 wherein he became spiritually dead1 which is the first death1 even that same death1 which is spiritual1 which shall be pronounced upon the wicked when ,i shall say--,depart1 ye cursed4,f ,footnote ,a3 ,i ,cor4 xv3#ba1 #bb4 ,footnote ,b3 ,rom4 v3#ah4 ,footnote ,c3 ,rom4 iii3#bc4 ,footnote ,d3 ,rom4 iii3#aj-ab4 ,footnote ,e3 ,now1 there is a death which is called a temporal death2 and the death of ,christ shall loose the bands of this temporal death1 that all shall be raised from this temporal death2 the spirit and the body shall be reunited again in perfect form2 both limb and joint shall be restored to its proper frame1 even as we now are at this time2 and we shall be brought to stand before ,god1 knowing even as we know now and have a bright recollection of all our guilt4 ,now this restoration shall come to all1 both old and young1 both bond and free2 both male and female1 both the wicked and the righteous and even there shall not so much as a hair of their heads be lost but all things shall be restored to their perfect frame1 as it is now1 or in the body1 and shall be brought and arraigned before the bar of ,christ the ,son1 and ,god1 the ,father1 and the ,holy ,spirit which is one ,eternal ,god1 to be judged according to their works1 whether they be good or whether they be evil4 ,now1 behold1 ,i have spoken unto you1 concerning the death of the mortal body1 and also concerning the resurrection of the mortal body4 ,i say unto you that this mortal body is raised to an immortal body2 that is from death2 even from the first death unto life1 that they can die no more2 their spirits uniting with their bodies1 never to be divided4 ,thus the whole becoming spiritual and immortal1 that they can no more see corruption 7,alma ,ch4 xi3#db-de74 ,footnote ,f3 ,doc4 ,cov4 ,sec4 #bi3da4 ,so ,alma1 explaining the fall of man1 and how ,god gave unto men commandments1 after having made known unto them the plan of redemption1 saying3 ,that they should not do evil1 the penalty thereof being a second death1 which was an everlasting death as to things pertaining to righteousness4,a ,footnote ,a3 ,alma xii3#ca1 #cb4 ,again ,alma1 describing the impenitent dead before the bar of ,god1 says3 ,and now behold ,i say unto you1 then cometh a death1 even a second death1 which is a spiritual death2 then is a time that whosoever dieth in sins1 as to a temporal death1 shall also die a spiritual death2 yea he shall die as to things pertaining unto righteousness2 99 99 99 ,then ,i say unto you1 they shall be as though there had been no redemption made2 for they cannot be redeemed according to ,god's justice2 and they cannot die1 seeing there is no more corruption4,a ,footnote ,a3 ,alma xii3#af1 #ah4 ,samuel the ,lamanite prophet says3 ,the resurrection of ,christ redeemeth mankind1 yea1 even all mankind1 and bringeth them back into the presence of the ,lord2 99 99 99 but whosoever repenteth not 99 99 99 then cometh upon them again a spiritual death1 for they are cut off again as to things pertaining to righteousness4,a ,footnote ,a3 ,helaman ,ch4 xiv3#ag1 #ah4 #c4 ,men as ,dependent on the ,atonement for ,individual ,sins as for ,redemption from ,adam's ,sin3 ,as already remarked1 men having transgressed the law of ,god by their own personal violations of it1 they are helpless of themselves to make satisfaction to the justice of ,god2,a and are just as dependent upon a ,redeemer to rescue them from the spiritual effects of their personal transgression of the divine law as from the effects of ,adam's fall4 ,also1 under a reign of law1 ,god may not pardon men for their individual sins by arbitrary act of sovereign will4 ,he may no more set aside the claims of justice unsatisfied in the case of men's personal sins than in the case of ,adam's first sin4 ,in both cases a necessary and immanent attribute of ,deity stands in the way of the non-infliction of the penalty due to sin1 viz41 the attribute of ,justice1 which not even the attribute of ,mercy may displace1 or rob of that satisfaction which is due4 ,god must act in harmony with his own attributes4 ,footnote ,a3 ,the late ,elder ,orson ,pratt1 put this doctrine of the helplessness of man to escape the penalty of his own sin in the most forcible manner4 ,he said3 ,we believe that all who have done evil1 having a knowledge of the law1 or afterwards in this life coming to the knowledge thereof1 are under a penalty1 which is not inflicted in this world but in the world to come4 ,therefore such in this world are prisoners1 shut up under the sentence of law1 awaiting with awful fear for the time of judgment1 when the penalty shall be inflicted1 consigning them to a second banishment from the presence of their ,redeemer1 who had redeemed them from the penalty of the first law4 ,but1 enquires the sinner1 is there no way for escape8 ,is my case hopeless8 ,can ,i not devise some way by which ,i can extricate myself from the penalty of the second law and escape this second banishment8 ,the answer is1--if thou canst hide thyself from the all-searching eye of an ,omnipresent ,god1 that he shall not find thee1 or if thou canst prevail with him to deny justice its claim1 or if thou canst clothe thyself with power1 and contend with the ,almighty1 and prevent him from executing the sentence of the law1 then thou canst escape4 ,if thou canst cause repentance1 or baptism in water1 or any of thine own works1 to atone for the least of thy transgressions1 then thou canst deliver thyself from the awful penalty that awaits thee4 ,but be assured1 ,o sinner1 that thou canst not devise any way of thine own to escape1 nor do anything that will atone for thy sins1 therefore1 thy case is hopeless1 unless ,god hath devised some way for thy deliverance 7,remarkable ,visions1 ,orson ,pratt's ,works74 #d4 ,identical ,principles ,operative in ,man's ,individual ,sins as in ,adam's ,sin3 ,in the case of man's individual violations of law1 as in ,adam's sin1 the inexorableness of law holds good4,a ,thus satisfaction to justice in the case of individual sins like the satisfaction to justice for ,adam's sin1 must be rendered by ,god to ,god1 since only ,deity can satisfy the claims of ,deity4 ,there is the same act against the honor of ,god2 hence the same question of rank and dignity in the one who makes the ,atonement4 ,the same necessity for one not only willing but capable of making the ,atonement1 by suffering the penalty due to the sins of all men4 ,he must suffer for them2 for the ground work of their forgiveness and restoration to union with ,god must be that the penalty due to their sin has been paid4 ,this or ,justice goes unsatisfied--,mercy robs ,justice or else the law must take its course and punishment be actually inflicted upon the transgressors which leaves man to a life of eternal misery1 alienated from ,god1 separated from the source of spiritual life and light2 no longer in union with the power divine that could uplift and direct him to sublime heights of moral and spiritual excellence--man1 under such circumstances1 would indeed be spiritually dead1 and dead eternally1 since he is helpless to extricate himself from such conditions1 as a sinner can not justify his sin1 nor a criminal pardon his own crime4 ,but to leave the punishment to be actually inflicted upon man would thwart the purpose of ,god with reference to man's earth-life2 for ,god designed that mail's earth-life should eventuate in his happiness1 in the union of man with ,god4 ,men are that they might have joy4 ,by other ,book of ,mormon teachers the plan for man's redemption is called the plan of happiness1 the great plan of happiness2,b and as this happiness depends upon union and communion with ,god1 it is proper to think of the gospel as contemplating the spiritual union of man with ,deity4 ,footnote ,a3 ,behold justice exerciseth all his demands4 99 99 99 ,what6 do ye suppose that mercy-can rob justice8 ,i say unto you1 nay2 not point urged by the ,nephite writer is that ,god will act in harmony with his attributes1 see the context--the whole chapter4 ,footnote ,b3 ,alma xlii3#h1 #ae4 ,we conclude then that for man's individual sins as for ,adam's sin1 though differing in some respects already noted1 involves the same necessity of ,atonement to the honor of ,god by one equal with ,god--hence ,god4 ,there is the same inexorableness of law2 the same helplessness on the part of man to make satisfaction for his sin1 hence man's dependence upon a vicarious atonement1 if he is to find redemption at all4 ,there is the same need for capacity in the one making the atonement to make full satisfaction to the justice of ,god by paying the uttermost farthing of man's obligations to the law2 the idea of satisfaction necessarily involves that of penal suffering1 coupling together those two ideas1 satisfaction and expiation2 or satisfaction to ,justice through expiation4 ,the ,deity who redeems man must pay the penalty due to sin by suffering in man's stead4 #e4 ,motive ,force of the ,atonement3 ,and what shall prompt a ,deity to make such an atonement8 ,two attributes of the ,deity now a long time kept in the back ground1 viz41 ,love and ,mercy4 ,we have seen and considered at some length the helplessness of man in the midst of those earth conditions necessary to his progress2 ,god saw it from the beginning2 and-- ,god so loved the world1 that he gave his only begotten ,son1 that whosoever believeth on him might not perish but have everlasting life4 ,for ,god sent not his ,son into the world to condemn the world1 but that the world through him might be saved4 ,he that believeth on him is not condemned2 but he that believeth not is condemned already because he hath not believed in the name of the only begotten ,son of ,god4 ,and this is the condemnation1 that light is come into the world1 and men loved darkness rather than light1 because their deeds were evil4,a ,footnote ,a3 ,st4 ,john iii3#af-ai4 ,,lesson ,,xix4 7,scripture ,reading ,exercise47 ,,the ,,advent ,,of ,,mercy ,,into ,,the ,,earth-,,scheme ,,of ,,things4 ,,analysis4 ,i4 ,source of ,redemption4 ,,ii4 ,antiquity of the ,plan of ,redemption4 ,,iii4 ,vicarious ,work of the ,christ4 ,,iv4 ,the ,balancing of the ,claims of ,justice and ,mercy4 ,v4 ,man's ,part in the ,scheme of ,redemption--,repent or ,suffer4 ,,vi4 ,the ,advent of ,mercy--,alternatives4 ,,vii4 ,the ,justice1 ,wisdom and ,mercy of ,god4 ,,references4 ,the references of ,lesson ,,xviii4 ,also ,taylor's ,mediation and ,atonement1 ,chs4 xix1 xxiv1 xxv2 and the text and context of the passages of scriptures quoted and cited in this lesson4 ,,special ,,text3 ,the law entered that sin might abound4 ,but when sin abounded1 grace did more abound that as sin hath reigned unto death1 even so might grace reign through righteousness1 unto eternal life by ,jesus ,christ our ,lord4 7,rom4 v3#bj1 #ba47 ,,discussion4 #a4 ,manner of the ,christ's ,atonement ,foreshadowed3 ,this lesson continues with the truth with which the last one concluded1 viz41 ,god so loved the world that he gave his only begotten ,son that whosoever believeth on him might not perish1 but have everlasting life4 ,this declaration is preceded in the testimony of ,john with the following3 ,and as ,moses lifted up the serpent in the wilderness1 even so must the ,son of man be lifted up2 that whosoever believeth in him should not perish but have eternal life4,a ,footnote ,a3 ,st4 ,john iii3#ad1 #ae4 ,showing the manner of ,christ's atonement4 ,peter the chief of the ,judean apostles1 and hence chief of the witnesses for the great truth of salvation through ,christ1 says3 ,for ,christ also hath once suffered for sins1 the just for the unjust1 that he might bring us to ,god4,a ,footnote ,a3 ,i ,peter iii3#ah4 #b4 ,source of ,redemption3 ,inexorableness of ,justice3 ,the ,nephite writers are even more explicit4 ,lehi says3 ,the way is prepared and salvation is free1 and men are sufficiently instructed that they know good from evil4 ,and the law is given unto men4 ,and by the law1 no flesh is justified2 or1 by the law1 men are cut off4 ,yea1 by the temporal law1 they were cut off2 and also1 by the spiritual law they perish from that which is good1 and become miserable forever4 ,wherefore1 redemption cometh in and through the ,holy ,messiah2 for he is full of grace and truth4 ,behold he offereth himself a sacrifice for sin1 to answer the ends of the law1 unto all those who have a broken heart and a contrite spirit2 and unto none else can the ends of the law be answered4,a ,footnote ,a3 ,,ii ,nephi ii2#d-g4 ,so also ,jacob1 brother of the first ,nephi1 said3 ,and he the ,christ cometh into the world that he may save all men1 if they will hearken unto his voice2 for behold1 he suffereth the pains of all men2 yea the pains of every living creature1 both men1 women1 and children1 who belong to the family of ,adam4,a ,footnote ,a3 ,ibid ix3#ba4 #c4 ,antiquity of the ,plan of ,man's ,redemption3 ,after explaining that it was appointed unto men to die1 and after death they must come to judgment2 and that ,god saw that it was expedient that men should come to a knowledge of these things and accordingly1 from early time1,a sent angels to converse with them1 who caused men to behold the glory of ,god--,alma says3 ,footnote ,a3 ,book of ,moses--,p4 of ,g4 ,p--,ch4 v3#f-h1 #eh4 ,and they began from that time forth to call on his name2 therefore ,god conversed with men1 and made known unto them the plan of redemption1 which had been prepared from the foundation of the world2 and this he made known unto them according to their faith and repentance1 and their holy works2 wherefore he gave commandments unto men1 they having first transgressed the first commandments as to things which were temporal and becoming as ,gods1 knowing good from evil1 placing themselves in a state to act1 or being placed in a state to act according to their wills and pleasures1 whether to do evil or to do good2 therefore ,god gave unto them commandments1 after having made known unto them the plan of redemption1 that they should not do evil1 the penalty thereof being a second death1 which was everlasting death as to things pertaining unto righteousness2 for on such the plan of redemption could have no power1 for the works of justice could not be destroyed1 according to the supreme goodness of ,god4 ,but ,god did call on men1 in the name of his ,son1 7this being the plan of redemption which was laid7 saying1 ',if ye will repent1 and harden not your hearts1 then will ,i have mercy upon you1 through mine only begotten ,son2 therefore1 whosoever repenteth and hardeneth not his heart1 he shall have a claim on mercy through mine only begotten ,son1 unto a remission of his sins2 and these shall enter into my rest4 ,and whosoever will harden his heart1 and will do iniquity1 behold1 ,i swear in my wrath that he shall not enter into my rest4,a ,footnote ,a3 ,alma xii3#bi-ce4 #d4 ,the ,vicarious ,work of the ,christ and ,its ,purpose3 ,again ,alma3 ,behold ,i say unto you1 that ,i do know that ,christ shall come among the children of men1 to take upon him the transgressions of his people1 and that he shall atone for the sins of the world2 for the ,lord ,god hath spoken it2 for it is expedient that an atonement should be made2 for according to the great plan of the eternal ,god1 there must be an atonement made1 or else all mankind must unavoidably perish2 yea1 all are fallen and are lost1 and must perish except it be through the atonement which it is expedient should be made ,and behold1 this is the whole meaning of the law2 every whit pointing to that great and last sacrifice2 and that great and last sacrifice will be the ,son of ,god2 yea1 infinite and eternal2 and thus he shall bring salvation to all those who shall believe on his name2 and this being the intent of this last sacrifice to bring about the bowels of mercy1 which over powereth justice1 and bringeth about means unto men that they may have faith unto repentance4 ,and thus mercy can satisfy the demands of justice1 and encircle them the penitent sinners in the arms of safety1 while he that exercises no faith unto repentance1 is exposed to the whole law of the demands of justice therefore only unto him that has faith unto repentance is brought about the great and eternal plan of redemption4,a ,footnote ,a3 ,alma xxxiv3#h1 #i1 #ad-af4 #e4 ,the ,counter ,claims of ,justice and ,mercy--,mercy ,triumphant3 ,and again ,alma3 ,all mankind were fallen1 and they were in the grasp of justice2 yea1 the justice of ,god which consigned them for ever to be cut off from his presence4 ,and now the plan of mercy could not be brought about1 except an atonement should be made2 therefore ,god himself atoneth for the sins of the world to bring about the plan of mercy1 to appease the demands of justice1 that ,god might be a perfect1 just ,god1 and a merciful ,god also4 99 99 99 ,but there is a law given1 and a punishment affixed1 and a repentance granted2 which repentance1 mercy claimeth3 otherwise justice claimeth the creature1 and executeth the law1 and the law inflicteth the punishment2 if not so1 the works of justice would be destroyed1 and ,god would cease to be ,god4 ,but ,god ceaseth not to be ,god1 and mercy claimeth the penitent1 and mercy cometh because of the atonement2 and the atonement bringeth to pass the resurrection of the dead2 and the resurrection of the dead bringeth back men into the presence of ,god2 and thus they are restored into his presence1 to be judged according to their works2 according to the law and justice2 for behold justice exerciseth all his demands1 and also mercy claimeth all which is her own2 and thus none but the truly penitent are saved4 ,what6 do ye suppose that mercy can rob justice8 ,i say unto you1 nay2 not one whit4 ,if so1 ,god would cease to be ,god4 ,and thus ,god bringeth about his great and eternal purposes which were prepared from the foundation of the world4 ,and thus cometh about the salvation and the redemption of men1 and also their destruction and misery4,a ,footnote ,a3 ,alma xlii4 ,the revelations given through ,joseph ,smith are equally explicit3 ,remember the worth of souls is great in the sight of ,god2 for1 behold1 the ,lord your ,redeemer suffered death in the flesh2 wherefore he suffered the pain of all men1 that all men might repent and come unto him4,a ,footnote ,a3 ,doc4 ,cov4 ,sec4 #ah3aj1 #aa4 #f4 ,man ,must ,repent or ,suffer3 ,and again3 ,and surely every man must repent or suffer1 for ,i1 ,god1 am endless2 wherefore1 ,i revoke not the judgment which ,i shall pass1 but woes shall go forth1 weeping wailing and gnashing of teeth1 yea1 to those who are found on my left hand2 nevertheless it is not written that there shall be no end to this torment1 but it is written endless torment4 99 99 99 ,therefore ,i command you to repent1 repent1 lest ,i smite you by the rod of my mouth1 and by my wrath1 and by my anger1 and your sufferings be sore--how sore you know not6 how exquisite you know not6 yea1 how hard to bear ye know not6 ,for behold1 ,i1 ,god have suffered these things for all1 that they might not suffer if they would repent4 ,but if they would not repent1 they must suffer even as ,i4 ,which suffering caused myself1 even ,god1 the greatest of all1 to tremble because of pain1 and to bleed at every pore1 and to suffer both body and spirit2 and would that ,i might not drink the bitter cup and shrink--nevertheless1 glory be to the ,father1 and ,i partook and finished my preparations unto the children of men2 wherefore1 ,i command you again to repent1 lest ,i humble you with my almighty power1 and that you confess your sins1 lest you suffer these punishments of which ,i have spoken1 of which in the smallest1 yea1 even in the least degree you have tasted at the time ,i withdrew my spirit4,a ,footnote ,a3 ,doc4 ,cov4 ,sec4 #ai3d-f1 and #ae-bj4 #g4 ,the ,advent of ,mercy--,summary3 ,from the doctrines of these scriptures1 how like a flood comes rushing into this world-scheme of things the ,love and ,mercy of ,god6 ,the ,justice of ,god1 as we have seen1 has been exacting--otherwise it would not be ,justice1 the very nature of ,justice is to be exacting--demanding all that is its due satisfaction for the injured honor and majesty of ,god2 and the penalty due to broken law4 ,but once these claims are satisfied1 ,justice is silent1 and ,love and ,mercy have free range to bring to pass the complete redemption of man4 ,let us for a moment contemplate our theme from this view-point though at the cost of iteration4 ,god1 loving always the spirits of men1 desires their progress and their eternal happiness4,a ,footnote ,a3 ,see ,lesson ,,iv where the doctrine is worked out in detail4 ,to achieve this the union of spirit and earth-elements are necessary1 that the spirit may get more perfect self expression1 and attain to higher manifestations and power than would otherwise be possible4,a ,footnote ,a3 ,see ,lesson ,,iv where the doctrine is developed somewhat in detail4 ,also to achieve this end1 the experience of earth-life amid broken harmonies is necessary2 the experience of viewing opposite existences in conflict--good and evil2 faith and doubt2 hope and despair2 victory and defeat2 freedom and bondage2 joy and sorrow2 perfect health and physical pain2 life and death4,a ,footnote ,a3 ,the subject is discussed at length in ,lesson ,,vii4 ,to bring to pass these broken harmonies that the rich lessons and necessary experiences they teach may be available to man1 there must needs be a fall of man1 a violation of law1 else there can be no broken harmonies4 ,man falls2 ,adam transgresses law and the earth-life of man begins among all the conditions essential to his instruction and experience with opposite existences in conflict4 ,but this violation of law1 though necessary to these ends1 is nevertheless a violation of law1 for which a satisfaction must be made and that the broken harmonies may be restored4 ,not only did ,adam transgress law in order to bring to pass the conditions necessary to man's instruction and consequent progress1 but man--all men--coming to years of accountability1 also violate law--sin on their own account and incur the consequences due to sin4 ,in both cases men are unable to restore that which was lost--give satisfaction to the injured honor and insulted majesty of ,god1 or create grounds of justification for the pardon of man's sin2 either for ,adam's transgression--the fall--or for man's personal sins4 #h4 ,alternatives--,but ,one ,admissable3 ,this creates a situation that can only be met in one of two ways if justice is to be maintained1 the integrity of the moral government of the world perpetuated1 and the harmony of ,god's attributes remain unbroken2 ,first3 ,justice must take its course1 the punishment must be inflicted upon the actual sinner1 leaving man to satisfy justice by an endless misery2 or ,second3 ,god must satisfy his own claims against man2 he must make a satisfaction to justice1 there must be a vicarious ,atonement made for man1 since1 as we have seen1 man himself is helpless4 ,the adoption of the first of these alternatives would thwart the general purpose of ,god with reference to man1 the bringing to pass his progress and the possibility of his eternal happiness2 and also it would violate the covenant of ,god with man1 made before the world began1 the promise of eternal life4,a ,this alternative1 is impossible1 then1 and may be dismissed without further consideration4 ,footnote ,a3 ,titus i3#b4 ,the second alternative is all that remains4 ,god must make a vicarious ,atonement for man2 a ,deity must satisfy the claims of ,god's honor4 ,god must satisfy the demands of justice1 that ,mercy may assert her claims and redeem man4 ,and that order of things is in force2 that is the great plan of happiness--the ,gospel--,glad tidings2 ,glad tidings of great joy1 which shall be unto all people4,a ,back of it1 underlying it1 is the great ,love of ,god for man2 ,love manifested in great acts of mercy2 for ,mercy is but ,love active4 ,footnote ,a3 ,luke ii3#aj4 ,this ,love prompts ,god to make reparation to ,god's honor1 and satisfy ,justice by undergoing the penalty due to ,adam's sin1 that he might bring to pass the resurrection from the dead2 and make it possible for man spirit and body united1 to resume his union with ,god4 ,this ,love prompts ,god to suffer for the individual sins of men2 to pay the penalty due to each man's sin1 that there might be ground for man's justification under the law4 ,that ,mercy might claim the sinner upon conditions that ,love may prescribe4 #i4 ,the ,justice1 ,wisdom1 and ,mercy of ,god3 ,in view of all this is it any marvel that men coming to a full consciousness of the balanced claims of ,justice and ,mercy in ecstasy exclaim--as ,jacob the brother of ,nephi did-- ,o the greatness and the justice of our ,god6 ,for he executeth all his words1 and they have gone forth out of his mouth1 and his law must be fulfilled4 99 99 99 ,o the greatness of the mercy of our ,god1 the ,holy ,one of ,israel6 for he delivereth his saints1 from that awful monster the devil1 and death and hell4,a ,o the wisdom of ,god6 his mercy and grace6 ,for behold1 if the flesh should rise no more1 our spirits must become subject to that angel who fell from before the presence of the eternal ,god1 and became the devil1 to rise no more4 ,and our spirits must have become like unto him1 and we become devils1 angels to a devil1 to be shut out from the presence of our ,god1 and to remain with the ,father of lies1 in misery1 like unto himself2 yea1 to that being who beguiled our first parents2 who transformeth himself nigh unto an angel of light1 and stirreth up the children of men unto secret combinations of murder1 and all manner of secret works of darkness4,b ,footnote ,a3 ,,ii ,nephi ix3#ag1 #ai4 ,footnote ,b3 ,,ii ,nephi ix3#h-i4 ,or else with ,paul declare-- ,by grace are ye saved through faith2 and that not of yourselves2 it is the gift of ,god4,a ,the law entered that sin might abound4 ,but where sin abounded1 grace did more abound2 that as sin hath reigned unto death1 even so might grace reign through righteousness1 unto eternal life by ,jesus ,christ our ,lord4,b ,footnote ,a3 ,eph4 ii4 ,footnote ,b3 ,rom4 v3#bj-ba4 ,,lesson ,,xx4 7,scripture ,reading ,exercise47 ,,co-,,operation ,,of ,,man ,,necessary ,,to ,,individual ,,redemption4 ,,analysis4 ,i4 ,the ,two ,effects of the ,atonement4 ,,ii4 ,the ,necessity of ,man's ,co-operation in ,individual ,salvation4 ,,iii4 ,sanctification as ,well as ,justification4 ,,iv4 ,spiritual and ,moral ,growth4 ,v4 ,free ,redemption of ,little ,children and ,those ,who ,die without ,law4 ,,references4 ,book of ,mormon3 ,,ii ,nephi ix2 ,doc4 ,cov41 ,sec4 #ai2 ,alma xi4 ,the ,gospel 7,roberts71 ,ch4 iii4 ,orson ,pratt's ,kingdom of ,god1 ,part ,,iii1 ,subdivision ,v4 ,works ,taylor's ,mediation and ,atonement1 ,chs4 xxi and ,,xxv4 ,the texts and contexts of the scriptures quoted in the body of this lesson4 ,,special ,,text3 ,wherefore the rather brethren1 give diligence to make your calling and election sure4 7,,ii ,peter i3#aj47 ,,discussion4 #a4 ,the ,atonement as ,related to ,adam's ,transgression1 and ,man's ,individual ,sins3 ,as already observed a difference is to be noted between the results flowing out of the ,atonement for ,adam's first sin--the fall2 and the results derived from the satisfaction made by the ,christ for man's individual sins4 ,the difference consists in this3 ,first1 from the consequences of ,adam's transgression1 there comes full and free redemption--salvation unconditional and universal4 ,by ,adam came the fall of man4 ,and because of the fall of man1 came ,jesus ,christ even the ,father and the ,son2,a and because of ,jesus ,christ came the redemption of man4 ,and because of the redemption of man1 which came by ,jesus ,christ1 they are brought back into the presence of the ,lord2 yea1 this is wherein all men are redeemed1 because the death of ,christ bringeth to pass the resurrection1 which bringeth to pass a redemption from an endless sleep1 from which sleep all men shall be awakened by the power of ,god when the trump shall sound2 and they shall come forth1 both small and great1 and all shall stand before his bar1 being redeemed and loosed from this eternal band of death1 which death is a temporal death4,b ,footnote ,a3 ,for explanation see ,doc4 ,cov4 ,sec4 xciii3#a-f4 ,footnote ,b3 ,book of ,mormon1 ,ch4 ix3#ab1 #ac4 ,also ,,ii ,nephi ,ch4 ix4 ,both chapters are devoted to the idea of the text above1 and should be studied carefully2 they are too long for quotation here4 ,to this may be added ,paul's great generalization3 ,since by man came death1 by man came also the resurrection from the dead2 for as in ,adam all die1 even so in ,christ shall all be made alive4,a ,footnote ,a3 ,i ,cor4 xv3#ba1 #bb4 ,the universal physical death is overcome by the equally universal resurrection4,a ,the universal banishment of men from the presence of ,god1 the spiritual death1 is overcome by the universally established possibility of reunion with ,god2 and all will be brought back into the presence of ,god at the day of judgment2 but their right and power to remain in that presence and maintain union with ,god1 will depend upon conditions to be considered later4 ,second1 redemption from the consequences of man's individual sins1 the penalties for which the ,christ has expiated1 are granted to men only upon compliance with certain conditions4 ,by grace are ye saved through faith,b ,he that believeth and is baptized shall be saved4,c ,wo unto him who knoweth that he rebelleth against ,god2 for salvation cometh to none such except it be through repentance and faith on the ,lord ,jesus ,christ4,d ,he shall take upon himself the transgression of those who believe on his name2 and these are they that shall have eternal life1 and salvation cometh to none else4,e ,behold1 ,i ,god1 have suffered these things for all that they might not suffer if they would repent1 but if they would not repent they must suffer even as ,i1 which suffering caused myself1 even ,god1 the greatest of all1 to tremble because of pain and to bleed at every pore1 and to suffer both body and spirit4,f ,and being made perfect1 he became the author of eternal life unto all them that obey him4,g ,footnote ,a3 ,doc4 ,cov4 ,sec4 xix3#bf-bi1 #da4 ,matt4 xxv3#ca-df4 ,alma xi3#dj1 #da4 ,footnote ,b3 ,eph4 ii3#h4 ,footnote ,c3 ,mark xvi3#af4 ,footnote ,d3 ,mosiah iii3#aa1 #ab4 ,footnote ,e3 ,alma xi3#dj1 #da4 ,footnote ,f3 ,doc4 ,cov4 ,sec4 xix3#af-ai4 ,footnote ,g3 ,heb4 v3#i4 #b4 ,man's ,co-operation ,with ,god in ,working out ,man's ,salvation1 ,grounded in ,necessity3 ,these scriptures establish the truth that for redemption from the consequences of man's individual sins the co-operation of man is required1 his faith1 his repentance2 in a word his obedience4 ,the ,gospel so far as the individual man is concerned1 is the power of ,god unto salvation to everyone that believes and obeys the same4 ,in the difference between the redemption from the transgression of ,adam and redemption from man's personal sins1 the one being free1 unconditional1 universal2 and the other being free1 possible to all1 but conditional1 and therefore limited to those who comply with the conditions1 there is to be observed nice discriminations in the justice of ,god4 ,free and universal redemption comes from the consequences of ,adam's fall because that fall is absolutely necessary to the accomplishment of the purposes of ,god with reference to man2 without it nothing may be done for his progress1 therefore since that fall is necessary to these ends ,justice demands that there be provided free and universal and complete and unconditional redemption from its consequences4 ,but in the case of man's personal sins they are not absolutely necessary to the accomplishment of the general purposes of ,god4 ,of course the earth-environment of man1 including the broken harmonies as we find them1 including the self-wilfullness1 and even the personal sins of men1 with the consequent suffering and sorrow1 may be necessary to the experience of man2 but all that will abundantly come once men are at the same time free to choose1 and good and evil is set before them4 ,but what is here meant is that it is not absolute necessity that individual men should sin1 or that they sin without limit4 ,men can refrain from sin if they will2 the power is in them4 ,they are able to stand1 yet free to fall4 ,they have power to choose good and to follow that instead of evil if they so elect4 ,therefore1 while it is eminently proper that the ,atonement of the ,christ should be made to include satisfaction to ,justice for the personal sins of men1 and the debt of suffering due to them should be paid vicariously1--especially since man is powerless to offer expiation himself--for it is needful that ample provision be made for the justification of man's pardon2 yet it is also in accordance with ,justice that man shall co-operate with ,god in bringing about the blessed result of his deliverance from the consequences of his personal sins2 and that conditions shall be required as necessary to participation in the forgiveness provided2 such conditions as belief in and acceptance of the terms of ,atonement2 repentance of sin1 and a hearty co-operation with ,god in overcoming evil and its effects in the human soul4 #c4 ,the ,work of ,salvation a ,work of ,sanctification as well as of ,justification3 ,moreover1 this salvation from the effects of personal sins is not only a matter of forgiveness of past sins2 a matter of justification before ,god2 a matter of re-establishing union with ,god1 which is spiritual life2 but it is a matter of sanctification of the soul2 and of power to maintain the renewed spiritual life with ,god4 ,it is a matter that involves human desires and human will4 ,surely it is unthinkable that ,god would hold man in union with himself against his desire1 or against his will4 ,such a condition would not be union but bondage4 ,the co-operation of man then in this work of his personal salvation becomes an absolute necessity1 and hence the conditions of individual salvation already noted1 and which may be summed up in the doctrine of man's self-surrender unto ,god1 manifested by his obedience to ,god under the law2 and the declared intention of that obedience by receiving the symbols of the ,atonement1 to be found in the ordinances of the ,gospel1 especially in baptism and the sacrament of the ,lord's supper4 #d4 ,spiritual and ,moral ,growth3 ,the attainment of this condition of ,christian righteousness1 however1 becomes a matter of character building under the favorable conditions provided by the gospel2 and character building1 even under favorable conditions is a matter of slow1 self-conquest1 ,it means to follow the admonition of the chief ,judean apostle1 and add to your faith1 virtue2 and to virtue1 knowledge2 and to knowledge1 temperance2 and to temperance1 patience2 and to patience1 godliness2 and to godliness1 brotherly kindness2 and to brotherly kindness1 charity4 ,for if these things be in you and abound1 said he1 they make you that ye shall neither be barren nor unfruitful in the knowledge of our ,lord ,jesus ,christ4,a ,footnote ,a3 ,,ii ,peter i4 ,to be fruitful in that knowledge means to be growing in grace1 in knowledge of the truth1 in righteousness4 ,it means development according to the type of the ,christian spiritual life1 which is ,christ ,jesus4 ,if you wish to go where ,god is1 said the ,prophet ,joseph1 you must be like ,god1 or possess the principles ,god possesses4 ,all of which1 of course1 may not be possessed without divine help1 as well as human effort4 ,he that lacketh these things--the virtues above enumerated by ,peter1 and the disposition to build them up by his own effort1 as well as by divine grace1 is blind and cannot see afar off1 continues that apostle1 and hath forgotten that he was purged from his old sins4 ,wherefore the rather1 brethren1 give diligence to make your calling and election sure3 for if ye do these things1 ye shall never fall3 for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our ,lord and ,savior ,jesus ,christ4,a ,footnote ,a3 ,,ii ,peter i3#i-aa4 #e4 ,phase of the ,atonement ,peculiar to ,mormonism3 ,it may be remarked in passing that the difference noted in the foregoing paragraphs of this lesson on applying the ,christ's ,atonement to ,adam's sin and man's personal sins--in the first case unconditional1 and in the second conditional--is a doctrine1 in modern times1 peculiar to ,mormonism2 or1 to speak more accurately1 to the ,new ,dispensation of the ,gospel revealed to ,joseph ,smith2 and is derived almost wholly from the teachings of the ,book of ,mormon4,a ,in that distinction the beauty and glory of the ,atonement1 the balanced claims of justice and mercy shine forth as no where else1 even in holy writ1--much less in the uninspired writings of men4 ,it may be regarded as the ,mormon contribution to views of the ,atonement of ,christ1 for it is to be found no where else except in ,mormon literature4 ,footnote ,a3 ,see ,,ii ,nephi ii4 ,ibid ix4 ,alma xxxiv and xlii4 ,mormon ix4 #g4 ,the ,free and ,complete ,redemption of ,little ,children3 ,from the foregoing difference in the application of the ,atonement to the sin of ,adam and the individual sins of men there arises another important matter viz43 ,if redemption from the consequences of ,adam's fall is to be absolutely unconditional1 and universal1 and that entirely through the ,atonement of the ,christ and without the co-operation of man1 then it logically follows that if man himself remains absolutely without sin1 he would stand in need of no satisfaction being made for his sin and no forgiveness of sins1 since in the case supposed they have no existence2 and therefore the ,atonement of the ,christ for the sin of ,adam1 would be all sufficient to redeem man from the power of death and restore him to union with ,god4 ,it follows that if any part of the human race die in this state of personal innocence then they are redeemed by virtue of the ,atonement of ,christ without any other consideration whatsoever4 ,hence ,mormon said3 ,listen to the words of ,christ1 your ,redeemer1 your ,lord and your ,god4 ,behold1 ,i came into the world not to call the righteous but the sinners to repentance2 the whole need no physician1 but they that are sick6 wherefore little children are whole1 for they are not capable of committing sin2 wherefore the curse of ,adam is taken from them in me1 that it hath no power over them4 99 99 99 ,little children need no repentance1 neither baptism4 99 99 99 ,little children are alive in ,christ1 even from the foundation of the world4,a ,footnote ,a3 ,moroni viii3#h-ab4 ,no less explicit is the word of the ,lord through the ,prophet ,joseph ,smith3 ,but1 behold1 ,i say unto you1 that little children are redeemed from the foundation of the world through mine only ,begotten1 wherefore they cannot sin1 for power is not given unto ,satan to tempt little children1 until they begin to become accountable before me4,a ,footnote ,a3 ,doc4 ,cov4 ,sec4 xxix3#df1 #dg4 #h4 ,the ,redemption of ,those ,who ,die ,without ,law3 ,moreover1 it appears that ,mercy has special claims upon those men and women1 and also upon nations and races who know not the ,gospel4 ,the first ,nephi in speaking of the ,atonement of ,christ and its effects where proclaimed and rejected1 says3 ,wherefore he ,god has given a law2 and where there is no law given there is no punishment2 and where there is no punishment1 there is no condemnation2 and where there is no condemnation1 the mercies of the ,holy ,one of ,israel have claim upon them because of the atonement2 for they are delivered by the power of him ,christ2 for the atonement satisfieth the demands of his justice upon all those who have not the law given to them1 that they are delivered from that awful monster1 death and hell1 and the devil1 and the lake of fire and brimstone ,see ,alma xii3#ag1;,a which is endless torment2 and they are restored to that ,god who gave them breath1 which is the ,holy ,one of ,israel4,b ,footnote ,a3 ,the torments of the ungodly sinners are likened unto a lake of fire and brimstone by this writer1 ,nephi4 ,not that the sinners are plunged into a lake of fire and brimstone as so-called orthodox ,christians teach4 ,indeed1 in the above passage there is a definition of what the lake of fire is--it is endless torment1 which ever exists for the punishment of impenitent sinners--each one partaking of it to such a degree and for such time as is necessary to satisfy the demand of justice4 ,in this very chapter above quoted ,nephi says of the wicked3 ,and their torment is as a lake of fire and brimstone1 whose flames ascend up for ever1 and have no end4 ,footnote ,b3 ,nephi ix3#be1 #bf4 ,and so ,moroni3 ,for the power of redemption cometh on all they that have no law2 wherefore1 he that is not condemned1 or he that is under no condemnation1 cannot repent2 and unto such baptism availeth nothing4,a ,footnote ,a3 ,moroni viii3#bb4 ,to this also agrees the teachings of ,paul3 ,for as many as have sinned without law shall also perish without law3,a and as many as have sinned in the law shall be judged by the law4,b ,footnote ,a3 ,i venture the suggestion1 basing it on the sense of the whole passage1 that it should read3 ,shall also be judged without the law4 ,footnote ,b3 ,rom4 ii3#ab4 ,,lesson ,,xxi4 7,scripture ,reading ,exercise47 ,,symbols ,,of ,,the ,,atonement4 ,,analysis4 ,i4 ,the ,two ,great ,christian ,symbols4 ,,ii4 ,baptism4 #a4 ,introduction and ,formula4 #b4 ,symbolism of ,atonement in ,baptism4 #c4 ,realities ,give ,virtue to ,symbols4 ,,iii4 ,the ,sacrament of the ,lord's ,supper--,eucharist4,a #a4 ,the ,prayer of ,consecration--,formula of4 #b4 ,symbolism of the ,atonement in the ,eucharist4 #c4 ,realities ,back of ,symbols4 ,,references4 ,all the texts and contexts of this lesson1 and also ,matt4 xi3#bf-bi2 ,luke xxii2 ,i ,cor4 xi3#bc-cj4 ,doc4 ,cov41 ,sec4 xx4 ,moroni ix1 v4 ,,special ,,text3 ,except a man be born of the water and of the spirit he can not enter into the kingdom of ,god4 7,st4 ,john iii3#e47 ,for as often as ye eat this bread and drink this cup1 ye do show the ,lord's death till he come4 7,i ,cor4 xi3#bf47 ,footnote ,a3 ,the commemoration of the sacrifice of our ,lord is often and ,i may say generally called ,eucharist4 ,the ,lord's ,supper1 a solemn rite commemorating the dying of ,christ for the salvation of men2 the ,holy ,sacrament1 the communion of the body and the blood of ,christ 7,funk ,wagnall ,dic474 ,,discussion4 #a4 ,the ,two ,great ,christian ,symbols3 ,the two great ,christian institutions of baptism and the sacrament of the ,lord's supper have already been alluded to as evidence of the fact of the ,atonement4,a ,they are now to be considered as symbols of the ,atonement4 ,i take up baptism first1 as introduced by the ,christ himself among the ,nephites1 because there more perfectly than elsewhere we have this symbol set forth1 and only there1 in ancient scripture1 is the exact formula of the ceremony given4 ,the account of it in the ,nephite record stands as follows3 ,footnote ,a3 ,lesson ,,xi which see4 #b4 ,introduction of ,baptism ,among the ,nephites--,its ,formula3 ,and he said unto them1 on this wise shall ye baptize2 and there shall be no disputations among you4 ,verily ,i say unto you that who so repenteth of his sins through your words1 and desireth to be baptized in my name1 on this wise shall ye baptize him2 behold1 ye shall go down and stand in the water1 and in my name shall ye baptize them4 ,and now1 behold1 these are the words which ye shall say1 calling them by name1 saying3 ',having authority given me of ,jesus ,christ1 ,i baptize you in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost4 ,amen4' ,and then shall we immerse them in the water and come forth again out of the water4,a ,footnote ,a3 ,,iii ,nephi xi3#bb-bf4 #c4 ,the ,symbol of the ,atonement in ,baptism3 ,in this ordinance we have recognized first of all ,jesus ,christ in whose authority the administrator acts--,having authority given me of ,jesus ,christ1 etc4 ,i baptize you 99 99 99 then shall we immerse them in the water and come forth again out of the water4 ,by this immersion in the water is symbolized the death and burial of the ,christ1 the ,atonement he made for the sins of man4 ,in the coming forth again out of the water1 is symbolized the resurrection of the ,christ1 his triumph over death1 the victory side of the ,atonement2 death is conquered1 life is triumphant2 ,christ is the first fruits of the resurrection and through him all men participate in the resurrection4 ,for since by man came death by man came also the resurrection of the dead4 ,for as in ,adam all die1 even so in ,christ shall all be made alive4',a ,footnote ,a3 ,cor4 xv3#ba1 #bb4 ,nor is this all2 but in baptism is symbolized the forgiveness of sins to the baptized4 ,john preached the baptism of repentance for the remission of sins4,a ,peter commanded the multitude on the day of ,pentecost to repent and be baptized in the name of ,jesus ,christ for the remission of sins4,b ,arise and be baptized and wash away thy sins4,c ,come unto me and be baptized in my name that ye may receive a remission of your sins4,d ,thou shalt declare 99 99 99 remission of sins by baptism4,e ,preach repentance and remission of sins by way of baptism in the name of ,jesus ,christ4,f ,footnote ,a3 ,mark i3#d4 ,luke iii3#c4 ,footnote ,b3 ,acts ii3#ch4 ,footnote ,c3 ,acts xxii3#af4 ,footnote ,d3 ,,iii ,nephi xxx3#b4 ,footnote ,e3 ,doc4 ,cov4 ,sec4 xix3#ca4 ,footnote ,f3 ,doc4 ,cov4 ,sec4 iv3#b4 ,know ye not that so many of us as were baptized into ,jesus ,christ were baptized into his death8 ,therefore we are buried with him by baptism into death2 that like as ,christ was raised up from the dead by the glory of the ,father1 even so we also should walk in newness of life4 ,for if we have been planted together in the likeness of his death1 we shall be also in the likeness of his resurrection4,a ,footnote ,a3 ,rom4 vi3#d1 #e4 ,see also ,the ,gospel--,third ,edition1 ,ch4 xvi4 ,baptism then not only becomes a symbol of the ,christ's death1 burial and resurrection to newness of life2 but also the death and burial to sin of the baptized2 and his resurrection to a newness of moral and spiritual life4 ,to him it is a birth to righteousness4 ,water baptism is completed by the baptism of the spirit1 by which man is placed in union with ,god1 through the reception of the ,holy ,ghost1 foreshadowing that more complete union which shall come when man shall dwell in the very presence of ,god the ,father1 and ,god the ,son after the resurrection4,a ,footnote ,a3 ,doc4 ,cov4 ,sec4 xxvi4 ,and thus the symbols of the ,atonement of ,christ to the very uttermost are found in this ,christian institution of baptism4 #d4 ,realities ,give ,virtue to ,symbols3 ,let it be said here1 however1 and because following the above presentation of baptism it may be seen better than in any other connection1 that it is not the physical fact of being immersed in water that brings remission of sins1 nor the physical fact of the imposition of hands that re-established the union with ,god through the medium of the ,holy ,ghost4 ,these as we have tried to explain are symbols of the deeper and greater realities that produce the results of forgiveness of sins and union with ,god4 ,back of the physical fact of baptism is the ,atonement of ,christ1 wrought out by his making satisfaction to the injured honor of ,god1 occasioned by sin1 and bringing to pass the resurrection from the dead1 because a ,lord of life1 and having the power to impart life to others1 to the dead4 ,back of the physical fact of the immersion of a man in water1 in order to a remission of his individual sins1 is the fact that ,jesus by his own suffering paid the penalty due to that and every other man's sins in the world1 and thus brought all men within the claims of ,mercy1 and made it possible for the sins of men to be forgiven without violence to the ,justice of ,god4 ,this ordinance of baptism supplies the symbols of these realities2 it is1 however1 in the realities instead of the signs or symbols of the realities whence arises the power of ,god unto salvation4 ,still the symbols of the realities may not be dispensed with2 they are necessary to the perpetuation1 in palpable form1 of the realities behind them1 hence the ,church teaches and will always teach the necessity of conforming to or obeying them2 they are but the signs and seals of our salvation1 however1 rather than the ground of it2 and they would have no virtue at all except for the existence of the realities which they image forth to outward senses1 and witness to the world the covenant which those who accept the gospel make with ,god4 #e4 ,the ,sacrament of the ,lord's ,supper as a ,symbol of the ,atonement3 ,this1 like baptism1 is a permanent ,christian institution2 and also like baptism it is best set forth in the ,nephite scriptures1,a the ,book of ,mormon2 for there1 and no where else in ancient scripture1 is the formula of the institution as given by the ,christ to be found4 ,the prayer of consecration of these symbols is of the highest value1 and one of the noblest monuments of ,nephite or any other ,christian literature extant4 ,i give the prayers of consecration together with the introductory remarks of ,moroni which declare their origin4 ,footnote ,a3 ,the best ,new ,testament account of the introduction of the ,lord's ,supper is 7#a7 ,that given by ,matthew2 and 7#b7 by ,paul4 ,the first of these is as follows3 ,and as they were eating1 ,jesus took bread and blessed it1 and brake it1 and gave it to the disciples and said1 ,take eat2 this is my body4 ,and he took the cup1 and gave thanks1 and gave it to them1 saying1 ,drink ye all of it2 for this is my blood of the new testament1 which is shed for many for the remission of sins 7,matthew ,ch4 xxvi3#bf-bh74 ,the second in ,paul's first letter to the ,corinthians3 ,for ,i have received of the ,lord that which also ,i delivered unto you1 that the ,lord ,jesus the same night in which he was betrayed took bread2 and when he had given thanks1 he brake it1 and said1 ,take eat2 this is my body1 which is broken for you2 this do in remembrance of me4 ,after the same manner also he took the cup1 when he had supped1 saying1 ,this cup is the new testament in my blood2 this do ye1 as oft as ye drink of it in remembrance of me4 ,for as often as ye eat this bread1 and drink this cup1 ye do shew the ,lord's death till he come4 ,wherefore whosoever shall eat this bread1 and drink this cup of the ,lord1 unworthily1 shall be guilty of the body and blood of the ,lord4 ,but let a man examine himself and so let him eat of that bread1 and drink of that cup4 ,for he that eateth and drinketh unworthily1 eateth and drinketh damnation to himself not discerning the ,lord's body 7,i ,corinthians1 ,ch4 xi3#bc-bi74 ,introduction3 ,the manner of their ,elders and ,priests administering the flesh and blood of ,christ unto the church4 ,and they administered it according to the commandments of ,christ2 wherefore we know the manner to be true2 and the ,elder or ,priest did minister it4 ,and they did kneel down with the ,church and prayed to the ,father in the name of ,christ1 saying3 ,prayer of ,consecration over the ,broken ,bread--the ,body3 ,o ,god1 the ,eternal ,father1 we ask thee in the name of thy ,son ,jesus ,christ1 to bless and sanctify this bread to the souls of all those who partake of it1 that they may eat in remembrance of the body of thy ,son1 and witness unto thee1 ,o ,god1 the ,eternal ,father1 that they are willing to take upon them the name of thy ,son1 and always remember him1 and keep his commandments which he hath given them1 that they may always have his spirit to be with them4 ,amen4 ,the manner of administering the wine4 ,behold they took the cup1 and said3 ,consecration of the ,wine--the ,blood3 ,o ,god1 the ,eternal ,father1 we ask thee1 in the name of thy ,son ,jesus ,christ1 to bless and sanctify this wine to the souls of all those who drink of it1 that they may do it in remembrance of the blood of thy ,son1 which was shed for them1 that they may witness unto thee1 ,o ,god1 the ,eternal ,father1 that they do always remember him1 that they may have his spirit to be with them4 ,amen4,a ,footnote ,a3 ,book of ,moroni1 ,chs4 iv and v4 ,of these formulas ,i have elsewhere said what ,archdeacon ,paley has said of the ,lord's prayer1 when appealing to its excellence as evidence of its divine origin--,for a succession of solemn thoughts1 for fixing the attention on a few great points1 for suitableness1 for sufficiency1 for conciseness without obscurity1 for the weight and real importance of their petitions1 these prayers are without an equal4 ,the composition of them in excellence arises far above any performance that ,joseph ,smith could be considered equal to2 and1 in a word1 carry within themselves the evidence of a divine authorship4 ,such passages as these need no argument in support of their divine origin4 ,we may trust entirely to the self-evidence which breathes through every sentence 7,new ,witnesses for ,god1 ,vol4 ,,iii1 p4 #dhi74 #f4 ,exposition of the ,symbols of the ,atonement in ,holy ,sacrament3 ,in these prayers1 the whole scheme of man's salvation is generalized and symbolized4 ,there is a more solemn and awe-inspiring title used in addressing the ,deity than is used in the ,lord's prayer1 but that is wholly warranted from the nature of the prayer of consecration which is to follow--,o1 ,god1 the ,eternal ,father4 ,and this is repeated in the body of both prayers in a second appeal to ,god the ,father4 ,but this does not fall under the head of vain repetition1 since it is the repetition of emphasis1 of deep solemnity1 as any one will determine if he considers it with attention and will allow for both the solemnity and greatness of the occasion4 ,but not only is ,god the ,eternal ,father recognized in this prayer1 but the ,son also--,we ask thee in the name of thy ,son1 ,jesus ,christ1 etc4 ,and not only is the ,father and ,son recognized but the ,holy ,spirit also--,that they may always have his ,spirit to be with them4 ,this prayer of consecration1 then1 is a confession of faith in the ,holy ,trinity4 ,bless and sanctify this bread to the souls of all those who partake of it1 that they may eat in remembrance of the body of thy ,son4 99 99 99 ,bless and sanctify this wine to the souls of all those who drink of it1 that they may do it in remembrance of the blood of thy ,son1 which was shed for them4 ,the broken bread is the symbol of the broken or wounded body of the ,christ1 broken for sinful man4 ,the wine is the symbol of the blood--the blood shed for the sins of men3 and the sincere ,christian eats of the one and drinks of the other in grateful remembrance of what the ,christ has done for him--the suffering he underwent in order to establish justification of man and the forgiveness of his sin under a reign of law1 without violence to the ,justice of ,god or the exclusion of ,mercy from our earth-scheme of things4 ,in all this the ,atonement is recognized and celebrated most beautifully1 and its benefits accepted and appropriated by the celebrants4 ,moreover1 they witness in the act of eating and drinking these emblems of the body and the blood of the ,christ1 that they are willing to take upon them the name1 of the ,christ1 become ,christians4 ,and always remember him2 and who could remember him and not with gratitude in view of what he had done for mankind6 ,and keep his commandments which he hath given them--a solemn covenant of obedience upon which1 as we have seen1 depends the reception of the benefits of the ,atonement made for man's individual sins--he the ,christ became the author of eternal salvation to all them that obey him4 ,and to what end does all this lead--this covenanting to take upon them the name of ,christ2 to always remember him2 to keep his commandments--to what culmination does all this conduct the celebrant8 ,to union with ,god1 the one thing most important2 the climax is that they may always have his spirit to be with them6 ,just as the several steps of faith1 repentance and baptism culminate in possession of the ,holy ,ghost4,a ,footnote ,a3 ,acts ii3#ch1 #ci4 ,heb4 vi3#a-f4 ,thus in two paragraphs1 making less than fifteen lines of printed matter is given the story of man's redemption1 in this symbol of the ,atonement--the ,lord's ,supper4 ,as in the case of baptism1 however1 ,i would remind the student that the virtue is not in the symbols1 but in the realities they represent2 in the actually broken body of ,christ--broken by nail-wounds1 by crown of thorns1 by spear thrusts in the side2 by suffering of mental and spiritual agony that made blood-sweat for the body1 and torture for the sin-burdened spirit--vicariously suffering for the sins of all men4 ,by these realities was our salvation purchased2 and the virtue lies in them1 not in the symbols of them4 ,the symbols we use in remembrance of the realities1 and without mistaking them for the realities themselves4 ,,lesson ,,xxii4 7,scripture ,reading ,exercise47 ,,does ,,the ,,necessity ,,of ,,the ,,atonement ,,arise ,,from ,,the ,,nature ,,of ,,the ,,case1 ,,or ,,from ,,arbitrary ,,arrangement8 ,,analysis4 ,i4 ,could ,other ,means than the ,atonement ,have ,been ,provided for ,man's ,salvation8 #a4 ,the ,evidence from the ,fact of ,divine ,institution4 #b4 ,the ,evidence of ,scripture4 ,,ii4 ,the ,severity of the ,atonement ,justified4 #a4 ,by the ,value of the ,things ,purchased4 #b4 ,on the ,ground that it was a ,voluntary ,sacrifice4 #c4 ,by the ,lessons it ,teaches ,man4 ,,references4 ,the texts and contexts of scriptures quoted and cited in the body of this lesson4 ,history of ,christian ,doctrine 7,shedd71 ,book ,v1 ,ch4 ii2 ,anselm's ,theory of ,satisfaction2 ,neander's ,history of the ,christian ,religion and ,doctrine1 ,vol4 ,,iv1 pp #di-eaa4 ,taylor's ,mediation and ,atonement4 ,,special ,,text3 ,put up thy sword into its place4 ,thinkest thou that ,i cannot now pray to my ,father1 and he shall presently give me more than ,twelve legions of angels8 ,but how then shall the scriptures be fulfilled1 that thus it must be8 7,matt4 xxvi3#eb1 #ed47 ,,discussion4 #a4 ,could ,other ,means than the ,atonement ,have ,been ,devised for ,man's ,salvation3 ,the question1 could any other plan have been devised for the redemption of man than the ,atonement as made by the ,christ1 was discussed1 in part1 in a previous lesson when considering the question of possible redemption by the sovereign act of ,god4,a ,it is a question that has been often asked1 and oftener in our own day perhaps than at any previous time1 since our age is pre-eminently critical1 and questions the rationality of the ,atonement as set forth in the scriptures and also as taught by the ,catholic and the ,protestant churches4 ,shedd propounds the question in this form3 ,footnote ,a3 ,see ,lesson ,,xvi4 ,does the necessity of expiation in order to pardon arise from the nature of the case1 or from an arbitrary arrangement8 ,could the ,deity have dispensed with any or all satisfaction of ,justice1 or is ,justice of such an absolute and necessary character1 that it would be impossible to save the guilty without an antecedent satisfaction of this attribute ,justice as it would be for ,god to lie8,a ,footnote ,a3 ,history of ,christian ,doctrine1 ,shedd--,vol4 ,,ii1 p4 #bbc4 ,answering these questions from the point of view developed in this treatise1 it would be necessary to say 7#a7 that the necessity of expiation in order to pardon does arise from the nature of the case and not from arbitrary arrangement2 7#b7 that the ,deity could not dispense with any or all satisfaction to ,justice since ,justice as an attribute of ,god is of such an absolute and necessary character that it would be as impossible to save the guilty without an antecedent,a satisfaction as it would be for ,god to lie4 ,the attribute of ,justice is as necessary to maintain in ,deity as the attribute ,truth4 ,footnote ,a3 ,or pre-determined satisfaction1 that ultimately must be realized in fact4 ,i make this qualification of antecedent satisfaction in the interest of the great truth that the effects of the ,atonement were realized by the ancient saints previous to the coming of ,christ to earth and hence previous to his actually making the ,atonement2 but that was because the ,atonement for man's sins1 the satisfaction to ,justice1 had been pre-determined upon1 and this fact gave virtue to their faith1 repentance and obedience to ordinances of the ,gospel4 7,see ,seventy's ,year ,book ,,ii1 ,lesson ,,xx4 ,antiquity of the ,gospel47 #b4 7a74 ,the ,evidence of ,scripture3 ,considered from the standpoint of scriptural evidence1 there can be no doubt of the absolute necessity of the ,atonement as it was wrought out in the suffering and death of the ,christ4 ,the two disciples overtaken on their way to ,emmaus by the unrecognized1 risen ,savior1 gave him an account of the crucifixion and the reported resurrection of ,jesus4 ,they also voiced their own great disappointment in the seeming anti-climax of the events which had resulted in the crucifixion by saying3 ,but we trusted that it had been he which should have redeemed ,israel2 but it was now three days since the crucifixion1 and consequently their hopes were disappointed4 ,then said the ,christ unto them3 ,o fools1 and slow of heart to believe all that the prophets have spoken3 ,ought not ,christ to have suffered these things1 and to enter into his glory8,a ,footnote ,a3 ,luke xxiv3#ac-bg4 ,the same evening ,jesus appeared to a company of his disciples and gave the most palpable demonstration of his resurrection1 and said to them3 ,these are the words which ,i spake unto you1 while ,i was yet with you1 that all things must be fulfilled1 which were written in the law of ,moses1 and in the ,prophets and in the ,psalms1 concerning me4 ,then opened he their understanding that they might understand the scriptures4 ,and said unto them1 ,thus it is written1 and thus it behooved ,christ to suffer1 and to rise from the dead the third day2 and that repentance and remission of sins should be preached in his name among all nations1 beginning at ,jerusalem4,a ,footnote ,a3 ,luke xxiv3#dd-dg4 ,if1 then1 all things must be fulfilled which are written in ,moses and in the ,prophets and in the ,psalms concerning ,christ2 and if it behoved ,christ thus to suffer and to rise from the dead 99 99 that repentance and remission of sins should be preached in his name among all nations2 then it would seem that there must have been absolute necessity for that order of procedure followed in the events which make up and attend upon the ,atonement as we now know it4 ,to this evidence there must be added the thrice repeated1 agonized prayer of the ,christ1 in ,gethsemane1 when contemplating the approaching climax of his passion3,a ,o1 my ,father1 if it be possible let this cup pass from me6 nevertheless1 not as ,i will1 but as thou wilt4,b ,footnote ,a3 ,passion--,any suffering or endurance of imposed or inflicted pain 99 99 especially the suffering of ,christ between the time of the last supper and his death--especially in the garden and on the cross4 7,webster47 ,footnote ,b3 ,matt4 xxvi3#ci4 ,the silence of ,god in the presence of that prayer tells us that it was not possible for other means to be devised for man's salvation4 ,and when the officers and the rabble led by ,judas came upon ,jesus and his friends in the garden and ,peter drew the sword in defense of the ,master1 the latter said3 ,put up thy sword into its place2 99 99 thinkest thou that ,i cannot now pray to my ,father1 and he shall presently give me more than twelve legions of angels8 ,but how then shall the scriptures be fulfilled1 that thus it must be8,a ,footnote ,a3 ,ibid1 verses #eb-ed4 ,thus it must be1 confirms again the absolute necessity of the ,atonement as the ,christ made it4 #c4 7b74 ,evidence of ,necessity from the ,fact that ,god ,instituted ,it3 ,the opinions of some of the early ,christian fathers upon the possibility of other and perhaps milder means being used to save men than the ,atonement1 have already been considered1 as connected with the suggestion that ,god might arbitrarily forgive sin by the virtue of his ,omnipotence4 ,also a list was given of both the principal early ,christian fathers and the medieval ,christian doctors and the views they respectively supported2,a and from the necessity of the principles involved1 the conclusion was reached that the ,atonement as made by ,christ was absolutely necessary4 ,it might be argued with great force that since ,god instituted the ,atonement it must have been necessary or it would never have been ordained2 especially if milder means could have been made to answer or the satisfaction to justice could have been set aside1 and man's reconciliation with ,god brought about by an act of pure benevolence2 for it is inconceivable that either ,god's ,justice or his ,mercy,b would require or permit more suffering on the part of the ,redeemer than was absolutely necessary to accomplish the end proposed4 ,footnote ,a3 ,lesson ,,xvi4 ,footnote ,a3 ,ibid1 p4-- and note -- ,on the influence of pain and suffering ,baring-,gould has the following fine passage3 ,there was no necessity1 some theologians have taught1 for ,christ to have died but as ,s4 ,bernard says1 perhaps that method is best1 whereby in a land of forgetfulness and sloth we might be more powerfully and vividly reminded of our fall1 through the so great and so manifold sufferings of ,him who repaired it4 ,then quoting ,oxenham3 ',pain is one of the deepest and truest things in our nature2 we feel instinctively that it is so1 even before we can tell why4 ,pain is what binds us most closely to one another and to ,god4 ,it appeals most directly to our sympathies1 as the very structure of our language indicates4 ,to go no further than our own1 we have ,english words1 such as condolence1 to express sympathy with grief2 we have no one word to express sympathy with joy4 ,so1 again1 it is a common remark that1 if a funeral and wedding procession were to meet1 something of the shadow of death would be cast over the bridal train1 but no reflection of bridal happiness would pass into the mourners' hearts4 ,scripture itself has been not inaptly called 'a record of human sorrow4' ,the same name might be given to history4 ,friendship is scarcely sure till it has been proved in suffering1 but the chains of an affection riveted in the fiery furnace are not easily broken4 ,so much1 then1 at least1 is clear1 that the ,passion of ,jesus was the greatest revelation of sympathy3 ',greater love hath no man than this1 that a man lay down his life for his friends4' ,and hence fathers and schoolmen alike conspire to teach1 that one reason why he chose the road of suffering was to knit us more closely to himself4 ,for this he exalted his head1 not on a throne of earthly glory1 but on the cross of death4 ,it is1 indeed1 no accident of the few1 but a law of our present being1 which the poet's words express3 ',that to the ,cross the mourner's eve should turn ,sooner than where the stars of ,christmas burn4' ,for in all1 in their several ways and degrees1 are mourners4 ,the dark threads are woven more thickly than the bright ones into the tangled skein of human life2 and as time passes on1 the conviction that it is so is brought home to us with increasing force4' ,i 7,oxenham3 ,doctrine of the ,atonement1 #ahfi1 pp4 #bij-bib47 ,the ,incarnation is the manifestation of perfect love1 but perfect love cannot halt at anything short of the extreme disintegration wrought by the fall4 ,christ must sacrifice ,himself wholly to man1 or his love is not sufficient to draw man to him4 ,he must enter into man's joys and man's woes1 to meet him at every turn of the winding lane of life4 ,love is not satisfied till it has made every sacrifice that is in its power to make and no more complete sacrifice can be imagined than that of honor1 ease1 and finally life4 ,the narrative of ,christ's life is1 therefore1 one of continuous sacrifice1 of emptying himself of everything in the overflowing ,passion of his love1 counting all as nought if only he might catch man's eye and draw him towards himself4 ,he came to seek and to save that which was lost4 ,such is reported by the ,evangelist to be the account he gave of his mission4 99 99 99 ,pain is the deepest thing we have in our nature1 and union through pain has always seemed more real and more holy than any other4,a ,footnote ,a3 ,origin and ,development of ,religious ,beliefs1 ,vol4 ,,ii1 pp1 #cje1 #cjg1 #ccj4 #d4 ,the ,severity of the ,atonement ,justified from the ,value of ,things ,purchased by ,it3 ,the severity of the ,atonement may be justified if viewed with reference to what it purchased for man1 and the effect it was doubtless designed to have in forever fixing the values upon certain great things1 in the mind of man4 ,when the plan of redemption is contemplated with reference to what it cost the ,christ1 then we must have exalted notions ever after of the majesty and ,justice of ,god1 for it was to make ample satisfaction to that majesty and ,justice of ,god that the ,christ suffered and died2 we must have exalted conceptions of the value of that stately fabric known as the moral government of the world1 for it was for the preservation of its integrity that the ,christ suffered and died2 we must hence forth have a higher regard for ,god's attribute of ,mercy1 for it was that ,mercy might be brought into the earth-scheme of things1 and claim her own1 that the ,christ suffered and died2 we must set a higher value even upon physical life hereafter1 for it was in order to bring to pass the resurrection of man to physical life1 and to make that life immortal1 that the ,christ suffered and died2 new glory must attach hereafter to spiritual life1--perpetual union between soul of man and soul of ,god1--for to bring to pass that spiritual life1 that indissoluble union with ,god on which it depends for existence1 that the ,christ suffered and died2 we must henceforth have a deeper reverence for the ,love of ,god and the ,love of the ,christ for man1--and a higher regard for man himself since ,god so loved him--for it was to give a manifestation of that ,love1 that the ,christ suffered and died4 ,if it be true1 and it is1 that men value things in proportion to what they cost1 then how dear to them must be the ,atonement1 since it cost the ,christ so much in suffering that he may be said to have been baptized by blood-sweat in ,gethsemane1 before he reached the climax of his passion1 on calvary4 ,behold he suffereth the pains of all men2 yea1 the pains of every living creature1 both men1 women1 and children1 who belong to the family of ,adam2,a surely every man must repent or suffer i4 e41 the eternal consequences of sin4 99 99 99 ,for behold1 ,i ,god1 have suffered these things for all1 that they might not suffer if they would repent1 but if they would not repent1 they must suffer even as ,i1 which suffering caused myself1 even ,god1 the greatest of all1 to tremble because of pain1 and to bleed at every pore1 and to suffer both body and spirit1 and would that ,i might not drink the bitter cup4,b ,advantages to be realized in eternal life purchased at such a cost as this1 should indeed be regarded by men as pearls of great price1 to obtain which a man would be justified in selling all that he hath1 that he might buy them4 ,footnote ,a3 ,,ii ,nephi ix3#ba4 ,footnote ,b3 ,doc4 ,cov4 ,sec4 xix3#d1 #af-ah4 ,but on the other hand if high values for the great and important things enumerated above could only be secured by the severity of suffering that attended upon the ,atonement made by the ,christ1 then1 ,i say1 and ,i trust with becoming reverence1 that they were worth all that even the ,christ by his blessed suffering paid for them4 #e4 ,the ,atonement a ,voluntary ,offering3 ,another thing may be urged in justification of the severity of the plan of redemption through the ,atonement--it was a voluntary act2 and no one was compelled to undertake the terrible mission unless he himself elected to do so4 ,whom shall ,i send1 asked ,god the ,father1 after he had explained the necessity of a ,redeemer for man in the earth-scheme of things4,a ,whom shall ,i send8 ,and one answered like unto the ,son of man1 saying1 ',here am ,i1 send me4' ,the act was voluntary4 ,indeed the glory of the ,atonement as well as the justification for its severity depend upon its being so4 ,therefore doth my father love me1 said the ,christ1 because ,i lay down my life1 that ,i might take it again4 ,no man taketh it from me1 but ,i lay it down of myself4 ,i have power to lay it down and ,i have power to take it again4 ,this commandment have ,i received of my ,father4,b ,and when one would have defended him by physical force the ,christ bade him put up his sword1 saying1 ,thinkest thou that ,i cannot now pray to my father and he shall give me more than twelve legions of angels8 ,that is1 to deliver him from his captors4 ,but1 he added1 after declaring the possibility of his deliverance by legions of angels1 how then shall the scriptures be fulfilled1 that thus it must be8,c ,footnote ,a3 ,see ,lesson ,,vi4 ,footnote ,b3 ,john x3#ag1 #ah4 ,footnote ,c3 ,matt4 xxvi3#ec1 #ed4 #f4 ,lesson ,taught by ,severity of the ,atonement3 ,let the severity of the ,atonement impress men with one very important truth1 viz41 that breaking up the harmony of the moral government of the world is a serious1 adventurous1 and dangerous business1 even though when necessary to bring about conditions essential to the progress of ,intelligences2 and more serious when man in his presumption and apostasy from ,god1 of his own perverse will1 to gratify his ambition1 or pride or appetite or passions1 violates the law of ,god and breaks the union between himself and ,deity4 ,that is serious2 and how difficult it is to re-establish that union1 to purchase forgiveness for that sin6 ,how hard it is to make amends to the majesty of ,god1 dishonored by man's individual transgression of divine law--let the severity of the ,christ's ,atonement for man's sin bear witness2 for it required all that the ,christ gave in suffering and agony of spirit and body1 to lay the grounds for man's forgiveness and reconciliation with ,god4 ,the severity of the ,atonement should impress men with the fact that we live in a world of stern realities2 that human actions draw with them tremendous consequences that may not be easily set aside if the actions in which they have their origin are wrong4 ,moral laws have their penalties as physical laws have their consequences2 there could be no moral laws without penalties2 and penalties of laws must be enforced1 else laws are mere nullities4 ,violations of moral law are attended by shame and suffering2 suffering is the consequence or the penalty of violating divine1 moral law2 and the penalty must be paid1 either by the one sinning or by another who shall suffer vicariously for him4 ,this brings us to one of the great questions inseparably connected with the ,atonement4 ,can there be such a thing as vicarious suffering8 ,and can the vicarious suffering of an innocent victim pay the debt to justice due from one who is guilty of the transgression of law8 ,,lesson ,,xxiii4 7,scripture ,reading ,exercise47 ,,the ,,efficacy ,,of ,,vicarious ,,atonement4 ,,analysis4 ,i4 ,the ,law of ,righteousness4 ,,ii4 ,possibility of the ,spirit ,suffering4 ,,iii4 ,the ,suffering of ,men4 #a4 ,because of ,their ,own ,sins4 #b4 ,because of the ,sins of ,others4 #c4 ,with ,each ,other on ,account of ,sin4 #d4 ,willingness of ,men to ,suffer for ,others and what it ,suggests4 ,,iv4 ,vicarious ,suffering the ,doctrine of ,christ4 ,v4 ,the ,reign of ,law and ,love4 ,,references4 ,the texts and contexts of the scriptures quoted and cited in the body of this lesson4 ,,special ,,text3 ,he that loveth not knoweth not ,god1 for ,god is love4 99 99 99 ,herein is love1 not that we loved ,god1 but that he loved us1 and sent his ,son to be the ,propitiation for our sins4 ,beloved1 if ,god so loved us1 we also ought to love one another4 7,i ,john iv3#h-aa47 ,,discussion4 #a4 ,the ,law of ,righteousness3 ,all sin against moral law is followed by suffering4 ,at first glance that statement may not be accepted without qualification2 but it is true4 ,sin is transgression of the law1 is scripture definition of sin4,a ,no difficulty will arise from that definition1 but there might arise difference of opinion as to what constitutes moral law1 which to violate would be sin4 ,of course moral law1 varies among different races1 and nations2 and indeed varies in the same race and nation in different periods of time2 but no matter how variant the law may be1 between different races or nations2 or how variant it may be between individuals1 the principle announced that suffering follows sin will hold good4 ,of course between the ,christian whose conscience is trained in the moral law of the doctrine of ,christ1 and the heathen1 who know not ,god1 there is a wide difference4 ,many things which are sin to the ,christian conscience are not sin to the heathen races1 unenlightened by the ethics of the ,christian religion2 but1 nevertheless1 what ,i say is true2 and if heathen peoples do not have the same moral standards that prevail in ,christian lands1 they have some moral standards2 and whenever they violate what to them is the rule of righteousness1 it is followed by chagrin1 by sorrow1 by mental suffering for them2 and so with the ,christian people who are instructed in the high1 moral principles of the ,christian religion4 ,when they fall below their ideals1 when they consciously violate their rule of righteousness1 it is followed by suffering1 by sense of shame1 by sorrow2 and1 indeed1 the great bulk of the sorrows of this world spring from sin1 the transgression of the moral law1 and there is no escaping its penalty--suffering4 ,footnote ,a3 ,i ,john iii3#d2 and ,rom4 iv3#ae4 #b4 ,possibility of the ,spirit ,suffering3 ,it is just as real1 this suffering of the spirit for the violation of the moral law1 as the suffering of physical pain that comes from the violation of some physical law4 ,the mind no less than the body may be hurt1 wounded as deeply as the body1 and carry its scars as the evidence of its wounds as long4 ,mental suffering is as real and poignant as physical pain2 and he who sins suffers4 ,and it often happens1 says ,guizot1 that the best men1 that is1 those who have best conformed their will to reason1 have often been the most struck with their insufficiency1 the most convinced of the inequality between the conduct of man and his task between liberty and law2 and therefore have they suffered most4 ,it is possible1 then1 for men to suffer because of their own sins4 #c4 ,men ,suffer ,because of the ,sins of ,others3 ,this we know1 also1 it is possible for men to suffer because of the sins of others1 and they often do it4 ,you can scarcely conceive of a man being so far isolated1 so far outside the sympathies of the world1 that it can be said of him that he lives unto himself alone2 that his sinning and his suffering concerns only himself4 ,we are so knit together in a net work of sympathies--not seen1 but real nevertheless--that we suffer because of each other4 ,it is easily proven4 ,take the case of an honorable father and mother who have led we will say--and there are such fathers and mothers--ideal lives4 ,they have lived in honor2 they have met their obligations to the world with reasonable fidelity2 they have lived lives of righteousness2 they have set good examples to their children2 they have taught the ,christian truths at the fireside2 they have surrounded their family with every advantage that would prepare them for honorable stations among men4 ,they have taken pride as they have seen their children grow from infancy to manhood1 and their souls have hoped that a sort of immortality would subsist in the perpetuation of their race through their children4 ,then out of this family group1 over which the parents have watched with such anxious solicitude1 there comes forth a reprobate youth1 in whom there seems to be scarcely any moral sense4 ,he violates all the conventions of society1 and of moral living2 he destroys his intellect by his excesses1 and he becomes a vagabond and outcast among men1 a degenerate1 perhaps finds his way through the sewers of sin1 into the prison house1 and at last1 perchance1 may go to the very gallows itself4 ,and what is the condition of that righteous father and mother the while1 when they look upon this sad mischance in their household8 ,sorrow6 ,the one who has led the shameful life1 though he may suffer somewhat for his sins1 has not suffered the one-thousandth part of the shame and humiliation and disgrace that has been experienced by this father and mother4 ,they suffer because of the sins of this wayward son4 ,they illustrate in their experience the fact that men can suffer because of each other2 the innocent are involved in the sins and crimes of the guilty4 ,from this confessedly extreme case all down the line of human experiences and relationships in constantly varying degrees men suffer because of each other4 #d4 ,men ,suffer ,with ,each ,other on ,account of ,sin3 ,then men suffer with each other8 ,an outsider1 looking at this scene ,i have presented --,i mean one not a member of the grief-stricken family--witnessing the sorrow of the father1 and the inconsolable grief of the mother2 the mental distress and shame experienced by brother and sisters2 the stranger witnessing all this1 weeps with the sorrowing father and mother2 he suffers with them4 #e4 ,willingness of ,men to ,suffer for ,each ,other3 ,there is still another phase of this suffering on account of sin1 and one that draws very near to the point ,i am trying to reach4 ,there is among men1 and especially among men of highly sensitive natures1 a willingness to suffer for others4 ,take the case1 for instance1 of ,david and ,absolom4 ,absolom was the most worthless of all ,david's many worthless sons2 he had planned rebellion against the grand old king2 he would have clutched the crown from the hoary head of ,david and put it upon his own4 ,in every way he had warred against the honor and the interests o4 his noble father4 ,yet when news was brought to the king that the worthless young man had been caught in the battle and slain1 the old king was stricken with sorrow1 and gave vent to the parent-cry that rings through all the ages--,oh ,absolom1 my son6 my son6 would to ,god ,i had died for thee6 ,in this experience of ,david's we see the willingness of one to suffer for another4 ,nor is this willingness confined to parents alone who would so often and so willingly take upon themselves the consequences of their children's sins1 though those consequences involved death4 ,the same willingness exists on the part of the children1 but perhaps is less frequently manifested1 to suffer for their parents4 ,the same is true also as to brothers and sisters1 and among friends1 where no tie of consanguinity exists2 and even among strangers1 on the occasion of great1 imminent danger1 this impulse in man1 this willingness to risk his own life for others is frequently manifested4 ,such experiences make up the history of heroism1 which is the chief glory of our human race4 #f4 ,the ,great ,principle ,suggested by the ,foregoing ,facts3 ,does this fact of willingness to suffer for others1 so abundantly attested in human experiences1 bear witness to the existence of no great and eternal principle1 that may be of incalculable benefit in the moral economy of the world8 ,is it meaningless8 ,i think not4 ,on the contrary it suggests the existence of a great and effective truth1 namely1 that the ,intelligences of the universe are so bound together in sympathetic relations that at need they can suffer for each other1 as well as with each other1 and because of each other4 ,greater love hath no man than this1 that a man lay down his life for his friends4,a ,this is true because when a man lays down his life for a cause or for a friend he has then given all he has to give2 for with life goes all things else2 he can give no more4 ,shall those ,intelligences we must needs think of as ,divine1 as making up ,david's congregation of the ,mighty1 the ,gods among whom ,god the greatest of all the ,intelligences1 standeth and judges1,b shall these be denied the privilege of love-manifestation which goes with this giving of all8 ,and shall this suffering for others have no benefiting effect upon those others for whom the suffering is endured8 ,shall this love-force of men and of divine ,intelligences be mere waste of the highest and most refined of all forces--spiritual force8 ,not so1 if reason answers the question4 ,certainly not so if scripture answers it4 ,here by perceive we the love of ,god1 because he laid down his life for us4,c ,god so loved the world that he gave his only begotten ,son1 that whosoever believeth on him should not perish but have everlasting life4,d ,for ,christ hath also once suffered for sin1 the just for the unjust1 that he might bring us to ,god4,e ,when we were yet without strength in due time ,christ died for us4 99 99 99 ,being now justified by his blood1 we shall be saved from wrath through him4 99 99 99 ,when we were enemies we were reconciled to ,god by the death of his son 99 99 994,f ,the scriptures then abundantly confirm the declaration made that divine ,intelligences are not denied the power of giving the highest love manifestation for others by suffering for them2 and in that love-manifestation giving all they can give even to taking upon themselves the consequences of the sins of others and making ,atonement for them2 suffering that others might have placed within their reach the means of escape from suffering1 if only they would accept such means and apply them4 ,otherwise1 of course1 the sinners themselves must suffer all the consequences due to their sins2 for nothing is clearer in the revealed word of ,god1 developed in this treatise1 than that satisfaction must be made to ,justice whenever the domain of ,justice is trespassed upon1 else all is confusion in the moral government of the world2 so that if men will not avail themselves of means which ,mercy provides for their redemption1 then they themselves must meet the inexorable demands of ,justice4 ,footnote ,a3 ,st4 ,john iii3#ae4 ,footnote ,b3 ,psalms lxxxii4 ,footnote ,c3 ,i ,john iii3#af4 ,footnote ,d3 ,st4 ,john iii3#af4 ,footnote ,e3 ,i ,peter iii3#af4 ,footnote ,f3 ,rom4 v3#f-aj4 #g4 ,vicarious ,suffering4 ,its ,reality and ,its ,effectiveness is the ,doctrine of the ,christ3 ,this1 then1 is the especial doctrine of the ,christ on which his earth-life's mission is based4 ,one ,intelligence at need can suffer for others4 ,it is possible for one to stand responsible for another2 a man can be his brother's keeper1 and vicariously endure even suffering for another's sins2 make a satisfaction to justice1 and bring the quality of ,mercy into the moral economy of things1 and give it legitimate standing under a reign of law1 softening somewhat the otherwise harsh aspect of things4 #h4 ,the ,reign of ,law and ,love3 ,to this then our inquiry and discussions lead us2 to recognize in the ,gospel of ,jesus ,christ1 the central truth of which is the ,atonement1 a reign of ,law and ,love2 and that to preserve this ,law1 and to manifest this ,love was the purpose of the earth-life's mission of the ,christ4 ,to teach and to demonstrate1 first of all1 ,god-love for man1 by a sacrifice that tasks ,god that man might be saved2,a and second1 to inspire man-love for ,god1 by the demonstration that ,god first loved man1 and how deeply ,god loved man2,b and third1 to teach man-love for man4 ,for beloved1 said the apostle whom ,jesus loved pre-eminently--,if ,god so loved us1 we also ought to love one another4,c ,in this love for one another the children of ,god are manifest1 he contends4 ,whosoever doeth not righteousness is not of ,god1 neither he that loveth not his brother4 ,for this is the message that ye heard from the beginning1 that we should love one another4 99 99 ,we know that we have passed from death into life1 because we love the brethren4 ,he that loveth not his brother abideth in death4 99 99 ,here by perceive we the love of ,god1 because he laid down his life for us2 and we ought to lay down our lives for the brethren4,d ,it is not to be marveled at that this same apostle declared that ,he that loveth not knoweth not ,god2 for ,god is love1,e or that ,paul1 accepting the same principles1 should say1 he that loveth another1 hath fulfilled the law4 99 99 99 ,love worketh no ill to his neighbor2 therefore love is the fulfilling of the law4,f ,footnote ,a3 ,st4 ,john iii3#af1 #ag4 ,footnote ,b3 ,in this was manifested the love of ,god toward us1 because that ,god sent his only begotten ,son into the world1 that we might live through him4 ,herein is love1 not that we loved ,god1 but that he loved us1 and sent his son to be the propitiation for our sins 7,i ,john iv3#i1 #aj47 ,footnote ,c3 ,i ,john iv3#aa4 ,footnote ,d3 ,i ,john iii3#aj-af4 ,footnote ,e3 ,i ,john iv3#h4 ,footnote ,f3 ,rom4 xiii3#h1 #aj4 ,jesus1 however1 teacheth the matter most perfectly4 ,accepting the love of ,god for man as assured1 then the great commandment for man is-- ,thou shalt love the ,lord thy ,god with all thy heart and with all thy soul1 and with all thy mind4 ,this is the first and great commandment4 ,and the second is like unto it1 ,thou shalt love thy neighbor as thyself4 ,on these two commandments hang all the law and the prophets4,a ,love is the fulfilling of the law,b-- ,all's ,love1 yet all's ,law4,c ,footnote ,a3 ,matt4 xxii4 ,footnote ,b3 ,rom4 xiii3#aj4 ,footnote ,c3 ,browning4 ,love exists in the earth-scheme of things1 in the moral government of the world1 as we have seen1 in harmony with the universal reign of law4 ,it is not born of some caprice1 or mere impulse1 howsoever beneficent2 but interwoven it is into the very web of things1 and is immanent in them1 an indestructible ,presence4 ,it is because love reigns in harmony with law that we mortals can be so sure of it2 and rest so secure in it4 ,for as it was not born of caprice1 so1 too1 it will not depart from the world1 nor from individuals on caprice2 but will endure as space itself endures--from the very nature of it2 as truth abides2 as law itself subsists2 as ,god lives2 for it is of the ,eternal ,things--the ,things that do not pass away4 ,,appendix4 ,other ,views of the ,atonement4 ,i4 ,,history ,,of ,,soteriology,a ,,from ,,apostolic ,,times ,,until ,,it ,,takes ,,definite ,,form ,,under ,,the ,,teaching ,,of ,,anselm ,,in ,,the ,,twelfth ,,century4 ,footnote ,a3 ,soteriology is that branch of theological science which treats of the work of the ,redeemer1 or of the divine agency in the salvation of the soul 7,die4 ,funk ,wagnall74 ,this brief historical statement of soteriology is either condensed or quoted from ,shedd's work on the ,history of ,christian ,doctrine1 and is not mine4 ,not even an epitome of the history of the doctrine of the ,atonement may be attempted here4 ,the title is written out1 not to attempt a summary of the history of this branch of theological science2 but merely to make a few remarks about that history4 ,it is quite generally conceded that the doctrine of the ,atonement developed slowly4 ,taking the term ,atonement in its technical signification to denote the satisfaction of divine justice for the sin of man1 by the substituted penal sufferings of the son of ,god1 we shall find a slower scientific unfolding of this great cardinal doctrine than of any other of the principal truths of ,christianity4,a ,footnote ,a3 ,history of ,christian ,doctrine ,v4 ,history of ,soteriology1 ,vol4 ,,ii1 p4 #bjd4 ,heretical ,views ,during the ,first ,two ,christian ,centuries3 ,there were two views of the atonement held to be heretical during the two first ,christian centuries1 the ,gnostic,a and the ,ebionite1,b respectively4 ,footnote ,a3 ,the ,gnostics were a sect which arose in the ,christian ,church in the first century1 flourished in the second1 and had almost entirely disappeared by the sixth4 ,the ,gnostics held that knowledge rather than faith was the road to heaven1 and professed to have a peculiar knowledge of religious mysteries4 ,they rejected the literal interpretation of the scriptures1 and attempted to combine their teachings with those of the ,greek and ,oriental philosophies and religions4 ,they held that ,god was the unknowable and the unapproachable2 that from him proceeded1 by emanation1 subordinate deities termed eons1 from whom again proceeded other still inferior spirits 7,cent4 ,dict4--,gnostics74 ,footnote ,b3 ,the ,ebionites were a party of ,judaizing ,christians which appeared in the church as early as the second century and disappeared about the fourth century4 ,they agreed in 7#a7 the recognition of ,jesus as the messiah2 7#b7 the denial of the divinity2 7#c7 belief in the universal obligation of the ,mosaic law1 and 7#d7 rejection of ,paul and his writings ,the two great divisions of ,ebionites were the ,pharisaic ,ebionites1 who emphasized the obligation of the ,mosaic law1 and the ,essentic ,ebionites1 who were more speculative and leaned toward ,gnosticism 7,cent4 ,diet4--,ebionites74 ,the ,gnostic heresy as affecting the ,atonement brought against the scripture doctrine on that subject two contradictions2 the first by one ,basilides 7,a4 ,d4 #abe71 who affirmed only a human suffering in the ,redeemer1 which was not expiatory for the reason1 first1 because as merely human it was finite1 and inadequate to atone for the sins of the whole world2 and1 second1 because the idea of substituted penal suffering is inadmissible4 ,suffering for the purposes of justice1 their teacher said1 of necessity implied personal criminality in the sufferer1 and therefore can never be endured by an innocent person like ,christ4 ,the principle of vicarious substitution1 in reference to justice1 he held to be untenable4 ,the other contradiction of ,gnosticism was made by ,marcion 7,a4 ,d4 #aej74 ,he affirmed a divine suffering in the ,redeemer1 which was but apparent1 however1 because the ,logos1 or ,word--,christ--having assumed a phantom1 not a real body1 only a seeming suffering could occur1 and could not1 of course1 be expiatory4 ,it was merely emblematical--designed to symbolize the religious truth1 that man1 in order to attain his true and highest life must die to his earthly life4 ,if now we examine these ,gnostic and ,judaizing theories1 says ,shedd1 from whom ,i am condensing this account1 we find that they agree in one capital respect1 viz41 in the rejection of the scripture doctrine of a real and true expiation of human guilt4 #b4 ,soteriology of the ,apostolic ,fathers3 ,in the writings of the ,apostolic ,fathers1 we obtain the views of the ,church upon the doctrine of the ,atonement during the first half century after the death of the last inspired apostle 7,a4 ,d4 #ajj-aej74 ,examining them1 we find chiefly the repetition of ,scripture phraseology1 without further attempt at an explanatory doctrinal statement4 ,there is no scientific construction of the doctrine of ,atonement in the writings of these devout and pious disciples of ,paul and ,john2 yet the idea of vicarious satisfaction is distinctly enunciated by them4 ,our author then quotes from the ,apostolic ,fathers in proof of the above statement4,a ,footnote ,a3 ,see ,history of ,christian ,doctrine1 ,vol4 ,,ii1 pp4 #bjh-bab4 #c4 ,early ,patristic ,soteriology3,a ,one characteristic of the early ,patristic ,soteriology which strikes the attention is the important part which the doctrine of ,satan plays in it4 ,the death of ,christ is often represented as ransoming man from the power and slavery of the devil4 ,such passages as ,colossians ii3#ae1 and ,hebrews ii3#ad3 ,having spoiled principalities and powers 7,satanic dominion71 he made a show of them openly1 triumphing over them in it4 99 99 99 ,that through death he might destroy him that had the power of death1 that is1 the devil1--were made the foundation of this view4 ,the writer who exhibits it more plainly and fully than any other is ,iranaeus 7#bjj87 ,as an illustration of his sentiments1 we quote a passage from the first chapter of the fifth book of his important work1 ,adversus ,haereses3 ,the ,word of ,god 7the ,logos71 omnipotent and not wanting in essential justice1 proceeded with strict justice even against the apostasy or kingdom of evil itself1 redeeming from it that which was his own originally1 not by using violence1 as did the devil in the beginning1 but my persuasion1 as it became ,god1 as that neither justice should be infringed upon1 nor the original creation of ,god perish4 ,footnote ,a3 ,this period extends into the last quarter of the #bnd century4 ,all true scientific development of the doctrine of the ,atonement it is very evident1 must take its departure from the idea of divine justice4 ,this conception is the primary one in the ,biblical representation of this doctrine4 ,the terms1 propitiation and sacrifice1 and the phraseology1 made a curse for us1 made sin for us1 justified by blood1 saved from wrath1 which so frequently occur in the revealed statement of the truth1 immediately direct the attention of the theologian to that side of the divine character1 and that class of divine attributes1 which are summed up in the idea of justice4 ,and as we follow the history of the doctrine down1 we shall find that just in proportion as the mind of the ,church obtained a distinct and philosophic conception of this great attribute1 as an absolute and necessary principle in the divine nature1 and in human nature1 was it enabled to specify with distinctness the real meaning and purport of the ,redeemer's passion1 and to exhibit the rational and necessary grounds for it4 ,now1 turning to the writings of the ,patristic period1 we shall see that sufferings and death of the ,redeemer are1 in the main1 represented as sustaining their most immediate and important relation to the justice of ,god4 ,it is not to be disguised that the distinctness with which this is done varies with different writers4 ,we shall find in this period1 as in every other one1 some minds for whom the pollution of sin is more impressive than its criminality1 and in whose experience the doctrine of justification,a is less formative than the doctrine of sanctification4,b ,footnote ,a3 ,justification1 as here used1 is the act of ,god by which the sinner is declared righteous1 or justly free from obligation to penalty1 and fully restored to divine favor4 ,footnote ,b3 ,sanctification1 the act of sanctifying or making holy4 ,in ,theology the act of ,god's grace1 coupled with the efforts of man1 by which the affection are purified and the soul is cleansed from sin and consecrated to ,god4 #d4 ,soteriology of ,athanasius and the ,greek ,fathers3 ,athanasius 7#cgc7 is distinct and firm in maintaining the expiatory nature of the work of ,christ4 ,he recognizes its relations to the attribute of divine justice1 and has less to say than his predecessors respecting its relations to the kingdom and claims of ,satan4 ,the more important bearings of the doctrine of vicarious satisfaction1 it is evident1 were now beginning to receive a closer attention1 while less stress was laid upon its secondary aspects4 ,we can find in the representations of ,athanasius the substance of that doctrine of plenary satisfaction of eternal justice by the theanthropic sufferings of ,christ which acquired its full scientific form in the mind of ,anselm1 and which lies under the whole ,protestant church and theology4 ,athanasius composed no tract or treatise upon the ,atonement and we must consequently deduce his opinions upon this subject from his incidental statements while discussing other topics4 ,in his discourses against ,arians1 there are frequent statements respecting the work of ,christ1 in connection with those respecting his person and dignity1 and from these we select a few of the most distinct and conclusive3 ',christ as man endured death for us1 inasmuch as he offered himself for that purpose to the ,father4' ,here1 the substitutionary nature of his work is indicated4 ',christ takes our sufferings upon himself1 and presents them to the ,father1 entreating for us that they be satisfied in him4' ,here1 the piacular,a nature of his work is taught1 together with his intercessory office4 ',the death of the incarnate ,logos is a ransom for the sins of men1 and a death of death4' ',desiring to annual our death1 he took on himself a body from the ,virgin ,mary1 that by offering this unto the ,father a sacrifice for all1 he might deliver us all1 who by fear of death were all our life through subject to bondage4' ',laden with guilt1 the world was condemned of law1 but ,logos assumed the condemnation and suffering in the flesh gave salvation to all4' ,here1 the obligation of the guilty world is represented not as relating to ,satan but to law2 and the ,redeemer assumes a condemnation1 or in modern ,protestant phraseology becomes a voluntary substitute for the guilty1 for purposes of legal satisfaction4 ,footnote ,a3 ,piacular--expiatory4 ,if we examine the soteriology of the ,greek church during the last half of the fourth and the first half of the fifth centuries1 we meet with very clear conceptions of the atonement of ,christ4 ,the distinctiveness of the views of ,athanasius upon this subject undoubtedly contributed to this2 for this great mind exerted as powerful an influence upon the ,eastern doctrinal system1 generally1 as ,augustine exercised over the ,western4 #e4 ,soteriology of ,augustine and ,gregory the ,great3 ,augustine 7#dcj73 ,augustine's view of the work of the ,christ is essentially that of the fathers who had preceded him1 neither falling short nor making any marked advance in scientific respects4 99 99 99 ',all men1' he says1 'are separated from ,god by sin4 ,hence they can be reconciled with him1 only through the remission of sin1 and this only through the grace of a most merciful ,savior1 and this grace through the one only victim of the most true and only priest4' ,in another place1 alluding to our ,lord's comparison of his own crucifixion with the lifting up of the serpent by ,moses1 ,augustine thus expresses himself3 ',our ,lord did not1 indeed1 transfer sin itself into his flesh as if it were the poison of the serpent1 but he did transfer death2 so that there might be1 in the likeness of human flesh1 the punishment of sin without its personal guilt1 whereby both the personal guilt and punishment of sin might be abolished from human flesh4' ,these passages1 and many others like them1 scattered all through his writings1 prove indisputably that ,augustine held the doctrine of vicarious satisfaction4 ,gregory1 the ,great1 ,bishop of ,rome 7#fjd73 ,gregory1 in his writings1 lays great stress upon the idea of a sacrifice offered in the death of ,christ4 ,he starts from the conception of guilt1 and from this derives immediately the necessity of a theanthropic,a sacrifice4 ,guilt1 he says1 can be extinguished only by a penal offering to justice4 ,but it would contradict the idea of justice1 if for the sin of a rational being like man1 the death of an irrational animal should be accepted as a sufficient atonement4 ,hence1 a man must be offered as the sacrifice for man2 so that a rational victim may be slain for a rational criminal4 ,but how could a man1 himself stained with sin1 be an offering for sin8 ,hence a sinless man must be offered4 ,but what man descending in the ordinary course would be free from sin8 ,hence1 the ,son of ,god must be born of a virgin1 and become man for us4 ,he assumed our nature without corruption4 ,he made himself a sacrifice for us1 and set forth for sinners his own body1 a victim without sin1 and able both to die by virtue of its humanity1 and to cleanse the guilty1 upon grounds of justice4 ,footnote ,a3 ,theantropic--both divine and human2 being or pertaining to the ,god-man4 #f4 ,anselm's ,theory of ,satisfaction3 ,a4 ,anselm's views of the ,atonement 7#aaji ,a4 ,d47 are fundamentally those of ,protestant ,christendom1 it is important that they be stated in sufficient detail to make the leading principle clear4 ,the fundamental position of ,anselm is that the ,atonement of the ,son of ,god is absolutely or metaphysically necessary in order to the remission of sin4 ,anselm concedes by implication1 throughout his work1 that if it cannot be made out that the vicarious satisfaction of divine justice by the theanthropic suffering of ,jesus ,christ is required by a necessary and immanent attribute of the ,divine ,nature1 then a scientific character cannot be vindicated for the doctrine2 for nothing that is not metaphysically necessary is scientific4 ,hence1 in the very beginning of the tract1 he affirms that a mere reference to the divine benevolence1 without any regard to the divine justice1 cannot satisfy the mind that is seeking a necessary basis in the doctrine of atonement4 ,for benevolence is inclined to dispense with penal suffering1 and of itself does not demand it4 ,it is not the attribute of mercy1 but the attribute of justice1 which insists upon legal satisfaction1 and opposes an obstacle to the salvation of a sinner4 ,setting aside1 therefore1 the divine justice1 and taking into view merely the divine compassion1 there does not appear to be any reason why ,god should not by an act of bare omnipotence deliver the sinner from suffering and make him happy4 ,this conducts ,anselm to that higher position from which the full-orbed nature and character of the ,deity is beheld1 and he proceeds to show that compassion cannot operate in an isolated and independent manner in the work of redemption1 and that if anything is done for the recovery and weal of the transgressor1 it cannot be at the expense of any necessary quality in the divine nature1 through the mere exercise of an arbitrary volition1 and unbridled omnipotence4 ,the leading positions1 and the connection of ideals1 in this exceedingly profound1 clear1 and logical tract of the eleventh century are as follows3 ,beginning with the idea of sin1 ,anselm defines this as the withholding from ,god what is due to him from man4 ,sin is debt4 ,but man owes to ,god the absolute and entire subjection of his will1 at all times to the divine law and will4 ,this is not given1 and hence the guilt1 or debt1 of a man to ,deity4 ,the extinction of this guilt does not consist in simply beginning again to subject the will entirely to its rightful sovereign1 but in giving satisfaction for the previous cessation in so doing4 ,god has been robbed of his honor in the past1 and it must be restored to him in some way1 while at the same time the present and future honor due to him is being given4 ,but how is man1 who is still a sinner1 and constantly sinning1 to render this double satisfaction1 viz43 satisfy the law in the future by perfectly obeying it1 and in the past by enduring its whole penalty8 ,it is impossible for him to render it2 and yet this impossibility1 argues ,anselm1 does not release him from his indebtedness or guilt1 because this impossibility is the effect of a free act1 and a free act must be held responsible for all its consequences1 in conformity with the ethical maxim1 that the cause is answerable for the effect4 ,but now the question arises3 ,cannot the love and compassion of ,god abstracted from his justice come in at this point1 and remit the sin of man without any satisfaction8 ,this is impossible because it would be irregularity and injustice4 ,if unrighteousness is punished neither in the person of transgressor1 nor in that of a proper substitute1 then unrighteousness is not subject to any law or regulations of any sort2 it enjoys more liberty than righteousness itself1 which would be a contradiction and a wrong4 ,furthermore1 it would contradict the divine justice itself1 if the creature would defraud the creator of that which is his due1 without giving any satisfaction for the robbery4 ,since there is no attribute more just and necessary than that primitive righteousness innate to deity which maintains the honor of ,god4 ,this justice1 indeed1 is ,god himself1 so that to satisfy it1 is to satisfy ,god himself4 ,having in this manner carried the discussion into the very heart of the divine nature1 and shown that a necessary and immanent attribute of the ,deity stands in the way of non-infliction of punishment and the happiness of the transgressor1 ,anselm proceeds to consider the possibility of satisfying the claims of justice--the claims of ,satan being expressly denied4 ,there are two ways1 he says1 in which this attribute can be satisfied4 ,first1 the punishment may be actually inflicted upon the transgressor4 ,but this1 of course1 would be incompatible with his salvation from sin1 and his eternal happiness1 because the punishment required is eternal1 in order to offset the infinite demerit of robbing ,god of his honor4 ,it is plain1 therefore1 that man cannot be his own atoner1 and render satisfaction for his own sin4 ,a sinner cannot justify a sinner1 any more than a criminal can pardon his own crime4 ,the second1 and only other way in which the attribute of justice can be satisfied is by substituted or vicarious suffering4 ,this requires the agency of another being than the transgressor4 ,but here everything depends upon the nature and character of the being who renders the substituted satisfaction4 ,for it would be an illegitimate procedure to defraud justice by substituting a less for a more valuable satisfaction4 ,it belongs1 therefore1 to the conception of a true vicarious satisfaction1 that something be offered to justice for the sin of man that is greater than the finite and created1 or1 in ,anselm's phrase1 is 'greater than all that is not ,god4' ,in other words1 an infinite value must pertain to that satisfaction which is substituted for the sufferings of mankind4 ,but he who can give and has the right to give1 out of his own resources1 something that is greater than the infinite universe1 must himself be greater than all that is not ,god1 or than all that is infinite and created4 ,but ,god alone is greater than all that is not in ,god1 or the created universe4 ,only ,god1 therefore1 can make this satisfaction4 ,only ,deity can satisfy the claims of ,deity4 ,but1 on the other hand1 man must render it1 otherwise it would not be a satisfaction for man's sin4 ,consequently1 the required and adequate satisfaction must be theanthropic1 i4 e41 rendered by a ,god-,man4 ,as ,god1 the ,god-,man can give to ,deity more than the whole finite creation combined could render4 ,furthermore1 this theanthropic obedience and suffering was not due from the mere humanity of ,christ4 ,this was sinless and innocent1 and justice had no claims1 in the way of suffering1 upon it4 ,and1 moreover1 only a man's obedience1 and not that of a ,god-,man1 could be required of a man4 ,consequently this ,divine ,human obedience and suffering was a surplusage1 in respect to the man ,christ ,jesus1 and might overflow and inure to the benefit of a third party--in other words1 to the benefit of the transgressor for whom it was voluntarily rendered and endured4 ,this satisfaction made by incarnate ,deity to meet the claims of one of his own attributes1 ,anselm represents as even more than an equivalent for the sin of mankind4 ,this brings us to the point where now the view of the ,atonement by ,catholics and ,protestants respectively may be stated4 ,,ii4 ,,the ,,roman ,,catholic ,,view ,,of ,,the ,,atonement4 ,original ,sin3,a ,original sin is distinguished from actual1 or personal sin1 because actual or personal sin is the sin which we personally with our own free will commit1 whilst original sin is that sin which our human nature has committed with the will of ,adam1 in whom all our human nature was included1 and with whom our human nature is united as a branch to a root1 as a child to a parent1 as men who partake with ,adam the same nature which we have derived from him1 and as members of the same human family of which ,adam was the head4 ,the difference that exists between original and personal sin is1 that the latter is committed with the will physically our own1 whilst original sin is committed with a will physically of another1 and only morally our own1 because it forms with that other 7,adam71 who is our head1 one moral body4 ,footnote ,a3 ,i take the ,catholic doctrine of the ,atonement from ,catholic ,belief1 by ,very ,rev4 ,joseph ,faa ,di ,bruno1 ,d4 ,d41 which is based1 of course1 upon the decisions of the ,council of ,trent1 held from #aede to #aefc1 and which among other things declared what the ,catholic doctrine was upon ,original ,sin and ,justification4 ,if our hand strike a fellow-creature unjustly1 though the hand has itself no will1 yet it is considered guilty1 not indeed as viewed separately by itself1 but inasmuch as it is united to the rest of the body1 and to the soul1 forming one human being therewith1 and thus sharing in the will of the soul with which it is connected4 ,also the sin committed inwardly by the human will1 by a bad desire1 belongs to the whole human being4 ,of the original sin in which we are born we are not personally guilty with our own personal will1 but our nature is guilty of it by the will of ,adam1 our head1 with whom we form one moral body through the human nature which we derive from him4 99 99 99 ,the ,catholic ,church teaches that ,adam1 by his sin1 has not only caused harm to himself1 but to the whole human race2 that by it he lost the supernatural justice and holiness which he received gratuitously from ,god1 and lost it1 not only for himself1 but also for all of us2 and that he1 having stained himself with the sin of disobedience1 has transmitted not only death and other bodily pains and infirmities to the whole human race1 but also sin1 which is the death of the soul4 ,the teaching of the ,council of ,trent 7,session ,v7 is confirmed by these words of ,st4 ,paul3 ',wherefore as by one man sin entered into this world1 and by sin death2 and so death passed upon all men1 in whom all have sinned' 7,rom4 v3#ab74 ,surely the early ,christians believed in original sin1 as it can be gathered from what ,st4 ,augustine said to ,pelagius1 opposing him on the matter3 ',i did not invent original sin1 which ,catholic faith holds from ancient time2 but thou1 who deniest it1 thou1 without doubt1 art a new heretic 7,de nuptiis1 lib4 xi1 c4 #ab74 ,it may be said that this belief is as old as the human race1 for traces of this ancient tradition are spread in all nations1 insomuch that ,voltaire had to confess that ',the fall of man is the base of the theology of nearly all ancient people' 7,philosophic de l'histoire1 chapter xvii74 ,beside the guilt of original sin1 which is that habitual state of sinfulness in which we are born 7because our human nature is justly considered to have consented in ,adam to the rejection of original justice71 there is also in man the stain of original sin1 entailing the privation in the human soul of that supernatural lustre which1 had we born in the state of original justice1 we all should have had4 ,as neither ,adam nor any of his offspring could repair the evil done by his sin1 we should ever have remained in the state of original sin and degradation in which we were born1 and we should have been forever shut out from the ,beatific ,vision of ,god in ,heaven1 had not ,god1 in his infinite mercy1 provided for us a ,redeemer4 ,the ,incarnation of ,god the ,son3 ,respecting this great mystery1 ,catholics believe that the ,holy ,trinity1 out of infinite mercy1 decreed to provide for us a ,redeemer1 who could suffer1 and suffer as an individual of the human race1 and at the same time be in himself so exalted as to be able to give infinite value to his sufferings2 because sin1 being an offense against the infinite majesty of ,god could only be atoned for by an expiation of infinite value4 ,to accomplish this end1 ,god the ,son1 the second person of the ,holy ,trinity1 the ,eternal ,word1 chose the ,blessed ,virgin ,mary of ,nazareth1 to become his ,mother1 and on receiving her consent1 he1 by the supernatural agency of the ,holy ,spirit1 took human flesh from her1 and thus became man1 and his holy name is ,jesus ,christ4 ,by becoming man the ,eternal ,word did not lay aside his divine nature1 but1 remaining what he had ever been from all eternity1 took upon himself human nature without a human personality1 so that from the first moment of his incarnation there was in him1 and there ever will be1 not one only but two natures1 the divine and the human1 united in his divine personality1 the person of ,god the ,son4 ,the divine nature of ,jesus is one and the same as that of the ,eternal ,father and of the ,holy ,spirit1 and his human nature is in all things like ours1 sin and tendency to sin excepted4 ,he is equal to the ,father as to his ,godhead1 and less than the ,father as to his manhood4 ,our ,lord ,jesus ,christ suffered and died in his human nature on ,mount ,calvary1 and thereby effectually interposed his atonement between his eternal ,father and man1 and thus made a plentiful expiation and paid a full ransom to the ,eternal ,justice for the sins of the whole world4 99 99 ,jesus ,our ,only ,mediator of ,redemption3 ,catholics believe that our ,lord ,jesus ,christ is alone the great ,centre of the ,christian religion1 the ,fountain of all grace1 virtue1 and merit as in the natural world 7if the comparison may be allowed71 the sun is the centre and enlivening created source of light1 heat1 and growth4 ,this grand truth they believe to be the vital1 essential part of ,christianity1 'for other foundation no man can lay but that which is laid2 which is ,christ ,jesus' 7,i ,corinthians iii3#aa74 ,they hold that to be united to ,jesus ,christ is the highest and noblest aim of man1 and that only the holy ,catholic church supplies the means for the closest union with ,jesus ,christ2 and they are convinced that the yearning to possess this closer communion with ,christ has1 by divine attraction1 drawn thousands of earnest minds to seek in the ,catholic church this1 the highest happiness to be enjoyed on earth4 ,they believe that ,jesus ,christ is our ,redeemer1 because he has redeemed us from the bondage of ,satan1 with the ransom of his most precious blood2 that he alone is our ,savior because he saves us from stain1 the guilt1 and the curse of sin2 that he is our only mediator of redemption and salvation1 because he alone1 by his own merits1 has efficiently interposed between ,god and man1 to obtain the full pardon of our sins through the sacrifice of himself3 ',there is one ,god1 and one mediator of ,god and men1 the man ,jesus ,christ1 who gave himself a redemption for all' 7,i ,st4 ,timothy ii3#e1 #f74 ,neither is there salvation in any other4 ,for there is no other name under heaven given to man1 whereby we must be saved' 7,acts iv3#ab74 ,they believe that ,jesus died on the cross to purchase mercy1 grace1 and salvation for all men--',who will have all men to be saved1 and to come to the knowledge of the truth' 7,i ,st4 ,timothy ii3#d74 ,and that since ,adam's fall1 mercy1 grace1 and salvation can be obtained by man only through the passion and death of ,jesus ,christ4 ,believing that ,jesus ,christ is truly ,god1 they hold that the homage of supreme adoration is due to ,him1 the ,god-man1 as well as to ,god the ,father1 and to ,god the ,holy ,spirit4 ,catholic ,view of ,justification3 ,justification is a divine act which conveys sanctifying grace1 and by that grace communicates a supernatural life to the soul which by sin1 whether original or actual1 had incurred spiritual death3 that is to say1 justification is a change in the human soul or translation from the state of sin into the state of grace4 ,it is a gift of ,almighty ,god1 a ray1 as it were1 coming direct from the divine goodness and filling the soul1 which makes those who receive it pleasing to ,god and justified in his sight4 ,the grace of justification produces a change affecting the soul of the regenerate by its presence1 elevating and perfecting it4 ,by this grace the likeness of ,god is brought out in them1 and they are raised to a state of friendship with him1 and of divine sonship4 ,the ,catholic church teaches that the grace of justification not merely covers sin1 but blots it out2 that is1 blots out the guilt and stain arising from sin1 and remits the everlasting punishment due to it4 ,justifying is not dressing splendidly a dead man's body1 it is vivifying it4 ,it is not covering a leprosy with a beautiful shining dress1 it is curing it thoroughly4 ,it is not gilding a piece of coal1 leaving it inwardly black1 but it is transforming it into a brilliant diamond4 ,what unspeakable regrets it would leave in the justified man if he had ever to see his soul1 indeed magnificently arrayed1 still in itself stained with sin1 deformed1 corrupt1 black1 and horrible as before4 ,merely covering sin is a human way of forgiving1 which consists in passing over the crime of a sinner1 and in treating him outwardly as if he had not committed it1 and as if no stain were in the soul in consequence of it1 though the guilt and the stain are still there4 ,god's way of pardoning a sinner is very different1 and wholly divine4 ,it is a way worthy of his infinite goodness1 sanctity1 omnipotence and worthy too of the immense efficacy of ,christ's blood1 and of his superabundant redemption1 and of his infinite merits4 ,god's way of pardoning is to cleanse away entirely the guilt and stain of sin1 so that instead of it1 ,god sees in the pardoned sinner the charity of ,god poured forth in our hearts by the ,holy ,ghost 7,rom4 v3#e71 which1 like a fire1 has destroyed all the dross of sin1 and rendered man pure1 upright1 and holy4 ,hence the justification of a sinner is represented in ,scripture as the putting on of the new man who is created in justice1 and holiness of truth 7,ephesians iv3#bd73 the renovation of the ,holy ,ghost 7,titus iii3#e74 ,in the case of the grown-up persons1 some dispositions are required on the part of the sinner in order to be fit to obtain this habitual and abiding grace of justification4 ,a man can only dispose himself by the help of divine grace1 and the dispositions which he shows do not by any means effect or merit justification1 but only serve to prepare him for it2 and for that reason are simply called dispositions or preparations4 ,this is the teaching of the ,council of ,trent1 which declares3 ,we are said to be justified gratuitously1 because none of the things which precede justification1 whether it be faith or good works1 can merit this blessing for us4 7,session ,,vi1 chapter viii47 ,the same holy council declares that sins are remitted gratuitously by the mercy of ,god through the merits of ,jesus ,christ 7,session ,,vi1 chapter vii74 ,the principal dispositions required for justification are the following acts1 which can only be made by the assistance of ,god's actual grace1 namely1 an act of faith or belief in revealed truths1 of fear of ,god1 of hope1 and of charity2 an act of repentance for past sins1 with a purpose to avoid sin in future1 and to keep the commandments3 a desire of receiving baptism for those who have not yet been baptized1 and for those who have fallen into sin after baptism1 a resolution to approach the sacrament of penance 7,council of ,trent1 ,session ,,vi1 chapter vi74 ,justification may be lost by wilfully violating a commandment of ,god1 either by doing what is forbidden1 or by not doing what is commanded4 ,justification is a talent or gift which should be made to bear fruit1 or we shall be punished for the neglect4 ,by justification we are raised to the dignity of ,sons of ,god1 heirs of his kingdom2 and this entails upon us the duty of acting in a way becoming to so high a dignity4 ,if thou wilt enter into life1 keep the commandments1' said the ,lord 7,st4 ,matt4 xix3#ag74 ,by justification we are incorporated with ,christ1 like a branch growing on a vine2 but if the branch produces no fruit it will be cut off and cast into the fire 7,st4 ,john xv3#f74 ,hence the grace of justification is compared by our ,savior1 not to a pond1 but to a fountain1 whose waters reach unto heaven3 ',but the water that ,i will give him shall become in him a fountain of water springing up into life everlasting 7,st4 ,john iv3#ad74 ,how ,christ's ,redemption is ,applied to ,men that ,they ,may ,be ,justified and ,sanctified3 ,jesus ,christ died for all mankind2 he truly died that 'he might taste death for all' 7,hebrews ii3#i74 ,yet we know that all men will not be saved but only those who do his will1 for we read in ,st4 ,paul3 ',and being consummated1 he became to all that obey him the cause of eternal salvation' 7,hebrews v3#i74 ,and so1 notwithstanding ,christ's redemption1 it is stated in the gospel that some 'shall go into everlasting punishment' 7,st4 ,matt4 xxv3#df74 ,st4 ,paul did not say that ,god will save all men1 but1 'who will have all men to be saved' 7,i ,timothy ii3#d71 implying thereby that for salvation1 man's will and co-operation is required to fulfill the conditions1 and use the means appointed by ,god himself for the purpose4 ,only those who have washed their robes and have made them white in the blood of the ,lamb 7,apocalypse ,rev4 vii3#ad71 that is1 who have the merits of ,christ applied to them1 and who persevere to the end in doing what is commanded1 will be saved4 ,the direct means instituted by ,christ himself for applying his infinite merits to the souls of men are the holy sacraments1 which are so many channels instituted by ,jesus ,christ to convey to men his grace purchased for us at the price of his most precious blood4 ,the ,holy ,sacraments3 ,the ,catholic church teaches that there are truly and properly seven1 and only seven sacraments of the new law1 instituted by ,jesus ,christ our ,lord1 and necessary for the salvation of mankind1 though not all of them necessary for every person1 as1 for instance1 holy order and matrimony4 ,these seven sacraments are3 #ast1 ,baptism1 by which we are made ,christians1 children of ,god1 and members of his holy church44 #bnd1 ,confirmation1 by which we receive the ,holy ,ghost1 to make us strong and perfect ,christians and soldiers of ,jesus ,christ4 #crd1 ,holy ,eucharist1 which is the true body and blood1 with the soul and divinity1 of ,jesus ,christ1 under the appearances of bread and wine4 #dth1 ,penance1 by which the sins that we commit after baptism are forgiven4 #eth1 ,extreme ,unction1 which in serious or dangerous illness1 comforts the soul1 remits sin1 and restores health of body1 if ,god sees it to be expedient4 #fth1 ,holy ,order1 by which bishops1 priests1 and other ministers of the ,church are ordained4 #gth1 ,matrimony1 the sacrament which sanctifies the union by marriage of man and woman4 ,each of these has the three conditions necessary for a sacrament understood in the strict sense of the word1 namely1 the outward sign1 the inward grace1 and the institution by ,jesus ,christ1 who alone has the power to institute sacraments1 that is1 outward signs as means of grace4 ,,iii4 ,,the ,,protestant ,,view ,,of ,,the ,,atonement4 ,there are some slight variations in the views of the leading subdivisions of ,protestant ,christendom in relation to the ,atonement2 but these do not so much concern the nature of the ,atonement itself as the manner of appropriating or receiving its benefits4 ,at any rate their views of the ,atonement are so nearly alike that they may be stated with sufficient clearness from any one of the standard works of these subdivisions4,a ,the statement here used to represent the views of the leading subdivisions of ,protestant ,christendom is from the ,westminster ,confession of ,faith of the ,presbyterian church4 ,footnote ,a3 ,at the time of the ,reformation1 we have seen that both ,lutheran and ,calvanistic theologians adopted the ,anselmic theory of a strict satisfaction4 ,this soteriology enters into all the ,lutheran and ,calvanistic symbols of the continent1 and into the ,episcopalian1 ,presbyterian1 and ,congregational symbols of ,england and ,america4 ,so far1 therefore1 as the principal ,protestant creeds are concerned1 the theory of an absolute necessity of atonement1 and a strict satisfaction of justice by the suffering of ,christ1 is the prevalent one 7,history of ,christian ,doctrine1 ,shedd1 ,vol4 ,,ii1 p4 #cdi74 ,of the ,fall of ,man1 of ,sin1 and of the ,punishment ,thereof3 ,section ,i4--,our first parents being seduced by the subtlety and temptation of ,satan1 sinned in eating the forbidden fruit4 ,this their sin ,god was pleased1 according to his wise and holy counsel1 to permit1 having purposed to order it to his own glory4 ,section ,,ii4--,by this sin they fell from their original righteousness1 and communion with ,god1 and so became dead in sin1 and wholly defiled in all faculties and parts of soul and body4 ,section ,,iii4--,they being the root of all mankind1 the guilt of this sin was imputed1 and the same death in sin and corrupted nature conveyed to all their posterity1 descending from them by ordinary generation4 ,section ,,iv4--,from this original corruption1 whereby we are utterly indisposed1 disabled1 and made opposite to all good1 and wholly inclined to all evil1 do proceed all actual transgressions4 ,section ,v4--,this corruption of nature1 during this life1 doth remain in those that are regenerated2 and although it be through ,christ pardoned and mortified1 yet both itself1 and all the motions thereof1 are truly and properly sin4 ,section ,,vi4--,every sin1 both original and actual1 being a transgression of the righteous law of ,god1 and contrary thereunto1 doth1 in its own nature1 bring guilt upon the sinner1 whereby he is bound over to the wrath of ,god1 and curse of law1 and so made subject to death1 with all miseries1 spiritual1 temporal1 and eternal4 ,of ,god's ,covenant with ,man3 ,section ,i4--,the distance between ,god and the creature is so great1 that although reasonable creatures do owe obedience unto him as their ,creator1 yet they could never have any fruition of him as their blessedness and reward1 but by some voluntary condescension on ,god's part1 which he hath been pleased to express by way of covenant4 ,section ,,ii4--,the first covenant made with man was a covenant of works1 wherein life was promised to ,adam1 and in him to his posterity1 upon1 condition of perfect and personal obedience4 ,section ,,iii4--,man by his fall having made himself incapable of life by that covenant1 the ,lord was pleased to make a second1 commonly called the covenant of grace3 whereby he freely offereth unto sinners life and salvation by ,jesus ,christ1 requiring of them faith in him1 that they may be saved2 and promising to give unto all those that are ordained unto life his ,holy ,spirit1 to make them willing and able to believe4 ,section ,,iv4--,this covenant of grace is frequently set forth in the ,scripture by the name of a testament1 in reference to the death of ,jesus ,christ the testator1 and to the everlasting inheritance1 with all things belonging to it1 therein bequeathed4 ,section ,v4--,this covenant was differently administered in the time of the law1 and in the time of the gospel3 under the law it was administered by promises1 sacrifices1 circumcision1 the paschal lamb1 and other types and ordinances delivered to the people of the ,jews1 all fore-signifying ,christ to come1 which were for that time sufficient and efficacious1 through the operation of the ,spirit1 to instruct and build up the elect in faith in the promised ,messiah1 by whom they had full remission of sins1 and eternal salvation3 and is called the ,old ,testament4 ,section ,,vi4--,under the gospel1 when ,christ the substance was exhibited1 the ordinances in which this covenant is dispensed are1 the preaching the ,word1 and the administration of the sacraments of baptism and the ,lord's supper3 which1 though fewer in number1 and administered with more simplicity and less outward glory1 yet in them it is held forth in more fulness1 evidence1 and spiritual efficacy1 to all nations1 both ,jews and ,gentiles2 and is called the ,new ,testament4 ,there are not1 therefore1 two covenants of grace differing in substance1 but one and the same under various dispensations4 ,of ,christ the ,mediator3 ,section ,i4--,it pleased ,god in his eternal purpose1 to choose and ordain the ,lord ,jesus1 his only begotten ,son1 to be mediator between ,god and man2 the ,prophet1 ,priest1 and ,king2 the ,head and ,savior of his ,church2 the ,heir of all things2 and ,judge of the world3 unto whom he did from all eternity give a people to be his seed1 and to be by him in time redeemed1 called1 justified1 sanctified1 and glorified4 ,section ,,ii4--,the ,son of ,god1 the second person in the ,trinity1 being very and eternal ,god1 of one substance1 and equal with the ,father1 did1 when the fulness of time was come1 take upon him man's nature1 with all the essential properties and common infirmities thereof1 yet without sin2 being conceived by the power of the ,holy ,ghost1 in the womb of the ,virgin ,mary1 of her substance4 ,so that two whole1 perfect1 and distinct natures1 the ,godhead and the ,manhood1 were inseparably joined together in one person1 without conversion1 composition1 or confusion4 ,which person is very ,god and very man1 yet one ,christ1 the only ,mediator between ,god and man4 ,section ,,iii4--,the ,lord ,jesus1 in his human nature thus united to the divine1 was sanctified and anointed with the ,holy ,spirit above measure2 having in him all the treasures of wisdom and knowledge2 in whom it pleased the ,father that all fulness should dwell3 to the end that being holy1 harmless1 undefiled1 and full of grace and truth1 he might be thoroughly furnished to execute the office of a ,mediator and ,surety4 ,which office he took not unto himself1 but was thereunto called by his ,father2 who put all power and judgment into his hands1 and gave him commandment to execute the same4 ,section ,,iv4--,this office the ,lord ,jesus did most willingly undertake2 which that he might discharge1 he was made under the law1 and did perfectly fulfil it endured most grievous torments immediately in his soul1 and most painful sufferings in his body2 was crucified1 and died2 was buried1 and remained under the power of death1 yet saw no corruption4 ,on the third day he arose from the dead1 with the same body in which he suffered2 with which he ascended into heaven1 and there sitteth at the right hand of his ,father1 making intercession2 and shall return to judge men and angels at the end of the world4 ,section ,,vii4--,christ1 in the work of mediation1 acteth according to both natures2 by each nature doing that which is proper to itself2 yet by reason of the unity of the person1 that which is proper to one nature is sometimes in ,scripture attributed to the person denominated by the other nature4 ,section ,,viii4--,to all those for whom ,christ hath purchased redemption1 he doth certainly and effectually apply and communicate the same3 making intercession for them2 and revealing unto them1 in and by the ,word1 the mysteries of salvation2 effectually persuading them by his ,spirit to believe and obey2 and governing their hearts by his ,word and ,spirit2 overcoming all their enemies by his almighty power and wisdom1 in such manner and ways as are most consonant to his wonderful and unsearchable dispensation 7,westminster ,confession of ,faith74 ,,iv4 ,,the ,,difference ,,between ,,catholic ,,and ,,protestant ,,soteriology4 ,the difference between the ,soteriology of these great divisions of ,christendom--,catholic and ,protestant--consists chiefly in the conception of the mode in which the ,atonement of the ,son of ,god became available to the believers4 ,shedd1 in pointing out these differences1 states that the decisions of the ,council of ,trent1 which1 as we have seen1 formulated the church's doctrine on ,original ,sin1 and ,justification1 makes inward holiness in conjunction with the merits of ,christ the ground of justification4 ,the unintentional confounding of the distinction between justification and sanctification1 which ,shedd admits appears occasionally in the writings of some of the ,christian ,fathers--,augustine especially--becomes a deliberate and emphatic identification in the scheme of the papal church4 ,he then sets forth the ,protestant view as follows3 ,the ,protestant ,position3 ,the ,anselmic and ,protestant soteriologies mean by the term 'justification1' that divine act1 instantaneous and complete1 by which sin is pardoned4 ,if we distinguish the entire work of redemption into two parts1 a negative and a positive1 justification in the ,pauline and in the ,reformed sanctification would include the former and would include nothing more4 ,justification is the negative acquittal from condemnation1 and not in the least the positive infusion of righteousness1 or production of holiness4 ,this positive element1 the ,reformers were careful to teach1 invariably accompanies the negative2 but they were equally careful to teach that it is not identical with it4 ,the forgiveness of sin is distinct and different from the sanctification of the heart4 ,it is an antecedent which is always followed1 indeed1 by its consequent2 but this does not render the consequent a substitute for the antecedent1 or one and the same thing with it4 ,in a foot note our author quotes the ,westminster ,confession on the distinction of justification and sanctification3 ,the ,westminster ,confession thus states the distinction between justification and sanctification4 ',although sanctification be inseparably joined with justification1 yet they differ1 in that ,god in justification imputeth the righteousness of ,christ2 in sanctification1 his ,spirits infuseth grace1 and enableth to the exercise thereof3 in the former1 sin is pardoned2 in the other it is subdued2 the one doth equally free all believers from the revenging wrath of ,god1 and that perfectly in this life1 that they never fall into condemnation2 the other is neither equal in all1 nor in this life perfect in any1 but growing up to perfection 7,larger ,catechism1 ,q4 #gg74 ,shedd1 continuing the discussion of the differences between the ,catholics and ,protestants upon this subject1 says3 ,the ,council of ,trent resolved justification into sanctification1 and in the place of a gratuitous justification and remission of sins through the expiation of the ,redeemer1 substituted the most subtle form of the doctrine of justification by works that has yet appeared1 or that can appear4 ,man is justified and accepted at the bar of justice by his external acts of obedience to the moral or the ecclesiastical law4 ,this is1 indeed1 the doctrine that prevails in the common practice of the papal church1 but it is not the form in which it appears in the ,tridentine canons4 ,according to these1 man is justified by an inward and spiritual act which is denominated the act of faith2 by a truly divine and holy habit or principle infused by the gracious working of the ,holy ,spirit4 ,the ground of the sinner's justification is thus a divine and a gracious one4 ,god works in the sinful soul to will and to do1 and by making it inherently just justifies it4 ,and all this is accomplished through the merits and mediation of ,jesus ,christ2 sot that1 in justification there is a combination of the objective work of ,christ with the subjective character of the believer4 ,this statement is the more subtle1 because it distinctly refers the infused grace or holiness to ,god as the author1 and thereby seems to preclude the notion of self-righteousness4 ,but it is fundamentally erroneous1 because this infused righteousness1 or holiness of heart1 upon which remission of sins rests in part1 is not piacular4,a ,it has in it nothing of the nature of a satisfaction to justice4 ,so far forth1 therefore1 as infused grace in the heart is made a ground and procuring cause of the pardon of sin1 the judicial aspects and relations of sin are overlooked1 and man is received into the divine favor without any true and proper expiation of his guilt4 ,footnote ,a3 ,piacular1 expiatory1 atoning4 ,our author quotes ,hooker as in substantial agreement with the above views as follows3 ,then what is the fault of the church of ,rome8 ,not that she requireth works at their hands which will be saved3 but that she attributeth unto works a power of satisfying ,god for sin 7,hooker ,on ,justification1 ,works ,,ii1 #ech74 ,another ,statement of the ,protestant ,attitude3 ,it was in their profound sense of the reality of sin1 and of its dominion in the human will1 that the ,protestants laid the foundation of their theology4 ,the body of the ,reformers rested on the ,anselmic idea of satisfaction in the ,atonement which likewise formed a part of the opposing i4 e41 the ,roman ,catholic creed4 ,the point of difference was on the vital question how the soul1 burdened with self-condemnation1 is to obtain forgiveness of sins and peaceful reunion to ,god in the character of a reconciled father4 ,in the teachings1 injunctions1 services1 ceremonies of the ,church1 the ,reformers had sought for this infinite good in vain4 ,they found it in the doctrine of gratuitous pardon1 from the bare ,mercy of ,god1 through the mediation of ,christ2 a pardon that waits for nothing but acceptance on the part of the soul--the belief1 the trust1 the faith of the penitent4 ,everything of the nature of satisfaction or merit on the part of the offender is precluded1 by the utterly gratuitous nature of the gift1 by the sufficiency of the ,redeemer's expiation4 ,every assertion of the necessity of works or merit on the side of the offender1 as the ground of forgiveness1 is a disparagement of the ,redeemer's ,mercy and of his expiatory office4 ,faith1 thus laying hold of a free forgiveness and reconnecting the soul with ,god1 is the fountain of a new life of holiness1 which depends not on fear and homage to law1 but on gratitude and on filial sentiments4 ,christ himself nourishes this new life by spiritual influences that flow into the soul through the channel of its fellowship with him4 ,justification is thus a forensic,a term2 it is equivalent to the remission of sins4 ,to justify1 signifies not to make the offender righteous1 to deliver him from the accusation of the law by the bestowal of a pardon4 ,saving faith is not a virtue to be rewarded1 but an apprehensive act2 the hand that takes the free gift4 ,such1 in a brief statement1 was the cardinal principle of the ,protestant interpretation of the ,gospel4 ,the ,christian life has its centre in this experience of forgiveness4 ,virtues of character and victories over temptation grow out of it4 ,christian ethics are united to ,christian theology by this vital bond4 ,footnote ,a3 ,a term used in argumentation or discussion4 ,footnote3 ,this idea of justification is the keynote in ,luther's ,commentary on the ,epistle to the ,gallatians1 and ,malancthon's ,commentary on the ,epistle to the ,romans4 ,it is the distinctive feature of the ,protestant exegesis of the writings of ,paul 7,fisher74 ,the ,authority for ,protestant ,conclusions3 ,but to what authority could the ,reformers appeal in behalf of their proposition8 ,what assurance had they of its truth8 ,how did they arrive at the knowledge of it8 ,they had found this obscured and half-forgotten truth recorded as they believed with perfect clearness1 in the ,scriptures4 ,the authority of the ,scriptures was fully acknowledged by the church in which they had been trained1 however it might superadd to them other authoritative sources of knowledge1 and however it might deny the competence of the individual to interpret the ,bible for himself4 ,that ,christ spoke in the ,scriptures all admitted4 ,what his voice was the ,reformer could not doubt2 for the truth that he uttered was one of which they had immediate1 spiritual recognition4 ,their interpretation verified itself to their hearts by the light and peace which that truth brought with it1 as well as to their understandings on a critical examination of the text4 ,the church then denied their interpretation and commanded them to abandon it1 was in error2 it could not be authorized1 infallible interpreter of ,holy ,writ4 ,thus the traditional belief in the authority of the ,roman church gave way1 and the principle of the exclusive authority of the ,scriptures1 as the rule of faith1 took its place4 ,by this process the second of the distinctive principles of ,protestantism was reached4 ,that the meaning of the ,bible is sufficiently plain and intelligible was implied in this conclusion4 ,hence1 the right of private judgment is another side of the same doctrine 7,the ,reformation1 by ,geo4 ,p4 ,fisher1 ,d4 ,d4--,scribners--pp4 #dfj-dfb74 ,the ,roman ,catholic ,side of the ,controversy3 ,on the ,roman side of the controversy it is but proper that the statement of the ,council of ,trent on essential points at issue should be quoted3 ,justification is not the mere remission of sins1 but also the sanctification and renovation of the inward man through the voluntary reception of grace and gifts of grace2 whereby an unjust man becomes just1 the enemy a friend1 so that he may be an heir according to the hope of eternal life4 99 99 99 ,the only formal cause of justification is the justice 99 99 99 of ,god1 not that by which he himself is just1 but that by which he makes us just--that namely by which we are gratuitously renewed by him in the spirit of our minds1 and are not only reputed1 but really are and are denominated just1 receiving justice into ourselves each one according to his own measure1 which the ,holy ,spirit imparts to each as he pleases1 and also1 according to each one's own disposition and co-operation4 99 99 99 99 99 99 ,when the ,apostle asserts that man is justified by faith and gratuitously1 his language is to be understood in that sense which the constant agreement of the ,catholic church has affixed to it2 in such a manner1 namely1 as that we are said to be justified by faith1 because faith is the beginning of human salvation1 the foundation and root of all justification1 without which it is impossible to please ,god 7,heb4 xi3#f74 ,and we are said to be justified gratuitously1 because none of those things which precede justification1 whether faith or works1 merits the grace itself of justification4,a ,footnote ,a3 ,canones ,concilii1 ,tridentini3 ,de ,justificatione vii1 viii4 ,the contrast between ,protestant and ,catholic views on justification are even more distinctly seen when the anathematizing clauses of the ,trent ,council utterances are considered1 and which are added to guard the ,catholic faith4 ,they follow3 ,if any one shall say that the sinner is justified by faith alone1 in the sense that nothing else is required which may co-operate towards the attainment of the grace of justification1 and that the sinner does not need to be prepared and disposed by the motion of his own will3 let him be accursed4 ,if any one shall say1 that men are justified either by the sole imputation of the righteousness of ,christ1 or by the sole remission of sin1 to the exclusion of that grace and charity which is shed abroad in their hearts by the ,holy ,spirit1 and which inheres in them1 or shall say that the grace whereby we are justified is merely and only the favor of ,god3 let him be accursed4 ,if any one shall say that justiying faith is nothing but confidence in the divine mercy remitting sin on account of ,christ1 or that this faith is the sole thing by which we are justified2 let him be accursed4 ,protestant ,rejoinder3 ,upon this statement ,shedd makes the following comment1 with which1 we think1 not even ,catholics would be displeased1 as it but emphasizes their position on justification3 ,it will be perceived from these extracts that the ,tridentine theologian regarded 'justification' as prospective and not retrospective1 in its essential nature4 ,it is not the forgiveness of 'sins that are past1' but the cure and prevention of sins that are present and future4 ,the element of guilt is lost sight of1 and the piacular expiatory work of ,christ is lost sight of with it2 and the whole work of redemption is interpreted to be merely a method of purification4 ,thus the ,tridentine theory implies1 logically1 that sin is not guilt1 but only disease and pollution4 ,furthermore1 according to the papal theory1 justification is not instantaneous1 but successive4 ,it is not a single and complete act upon the part of ,god1 but a gradual process in the soul of man4 ,for it is founded upon that inward holiness or love which has been infused by divine grace4,a ,footnote ,a3 ,history ,christian ,doctrine--,shedd--,vol4 ,,ii1 p4 #cbf4 ,v4 ,,the ,,modern ,,liberal ,,view ,,on ,,the ,,doctrine ,,of ,,atonement4 ,there is still another class of ,christians entertaining views upon the ,atonement whose ideas ought to be presented and yet are extremely difficult to classify1 as they may neither be called ,protestant nor ,catholic4 ,they are a modern product1 accepting the conclusions of what is called higher criticism1 and the doctrine of evolution4 ,they make a wide departure from the old conception of the doctrine of ,atonement as of all things else in the old ,christian theological schools1 and yet retain a respect and ,i may say a veneration for the ,christ1 and seek to give him place in the order of things as conceived by them4 ,for want of a better title ,i have called their conception of the work of ,christ1 ,the ,modern ,liberal ,view1 which1 while it may not be as perfectly descriptive as could be desired1 will not1 ,i trust1 be offensive1 and will serve the mere purpose of classification4 ,perhaps the most complete statement1 in concise form1 of this ,liberal ,view is made by ,dr4 ,lyman ,abbott in his ,theology of an ,evolutionist1 published in #ahig4 ,i begin his statement with what he says of sin4 ,innocence1 ,temptation1 ,fall1 ,sin3 ,this is the biography of every man1 save only ,him who passed from innocence to virtue through temptation1 yet without sin4 ,man cannot grow from innocence to virtue without temptation2 he cannot experience temptation without a possibility of sin1--that is1 of yielding to temptation2 and yielding to temptation is fall4 ,every man when he yields to temptation and sins falls from a higher to a lower1 from a spiritual to an animal condition4 ,he falls back from that state from which he had begun to emerge4 ,it is true that the animal man is worse in his animalism than the animal from which he has emerged or is emerging4 ,the ferocity of the tiger is no match for that of the ferocious man2 the intemperance of the brute is far less than that of the brutalized man4 ,how can it be otherwise when the higher powers which ,god has conferred upon him are subordinated to and made the instruments of his animalism8 ,sin1 then1 is not a means to good4 ,it is not good in the making4 ,the fall is not a fall upward4 ,every yielding to temptation is a hindrance1 not a help1 to moral development2 but every temptation offers what1 rightly employed1 is an indispensable means of moral development4 ,for all moral development is through temptation to virtue4 ,there can be no virtue without temptation2 for virtue is victory over temptation4 ,an untempted soul may be innocent1 but cannot be virtuous1 for virtue is the choice of right when wrong presses itself upon us and demands our choosing4 ,how can we have courage1 unless there is danger and apprehension of the danger8 ,how can we have patience1 unless there are burdens8 ,how can we have fidelity1 unless there is some trust to be maintained1 and some temptation calling on us to leave the trust and be false to it8 ,the scorn of goody-goody is justified1 for goody-goody is innocence1 not virtue2 and the boy who never does anything wrong because he never does anything at all is of no use in the world4 ,temptation is struggle1 and virtue emerges from struggle4 ,and we cannot have the choice of right without the possibility of doing wrong2 and choosing wrong is sin2 and sin is fall2 because it is choosing the animal from which we are emerging rather than the spiritual condition into which we have partially emerged4 ,the ,means of ,salvation3 ,saved by the ,blood--i4 e41 ,the ,life of the ,christ3 ,vicarious sacrifice is not an episode4 ,it is the universal law of life4 ,life comes only from life4 ,this is the first proposition4 ,lifegiving costs the life-giver something4 ,that is the second proposition4 ,pain is travail-pain1 birth-pain2 and it is a part of the divine order--that is1 of the order of nature--that the birth of a higher life should always be through the pain of another4 ,this is the law of ,god1--that is1 the nature of ,god4 ,for the laws of ,god are not edicts promulgated2 they are the expressions of ,himself2 and the law that life comes only by the pouring out of life through suffering is an expression of the divine nature4 ,this is the meaning of ,paul's teaching in the eighth chapter of ,romans3 first1 that it is the universal law that all life is by impartation of life2 and1 secondly1 that this is universal because it is divine2 that ,god ,himself is the great ,life-giver1 and gives by ,his own suffering ,his life to the children of men4 ,this1 too1 is what is meant by that statement so dear to some and so shocking to others1--that we are saved by the blood of ,christ4 ,let us try for a moment to disabuse our minds of traditional opinions and see what that phrase means looked at in the light of history4 ,is 'the blood of ,christ' the blood which flowed from ,him at the crucifixion8 ,his was almost a bloodless death2 a few drops of blood only trickled from the pierced hands and feet2 for the blood and water that came from the side when the spear pierced it came after death1 when the suffering was all over4 ,blood1 the ,bible itself declares1 is life2 we are saved by the blood of ,christ when we are saved by the life of ,christ1 by ,christ's own life imparted to us1 by ,christ's life transmitted2 and by ,christ's life transmitted1 as life alone can be transmitted1 through the gateway of pain and suffering4 ,the suffering of ,jesus ,christ was not a single episode1--one short hour1 one short three years3 the suffering of ,jesus ,christ was the revelation of the eternal fact that ,god is from eternity the ,life-giver1 and that giving life costs ,god something as it costs us something4 ,meaning of ,revelation and the ,struggle for ,righteousness3 ,knowledge of the truth1 clearness of apprehension and tenacity of grasp upon it1 are developed by struggle with error4 ,revelation is not a divine contrivance for saving men from struggle1 but a divine incitement to and encouragement in struggle6 ,virtue is developed by struggle with temptation4 ,grace is not an easy bestowment of virtue on an unstruggling creature1 but such aid as is necessary to inspire the courage of hope and give assurance of victory4 ,but struggle is for others as well as for self3 the struggle of love as well as of self-interest2 the struggle of parents for their offspring1 of reformers for the state1 of martyrs for the church4 ,and these struggles all point to and are prophetic for the service and the sacrifice of the ,son of ,god4 ,for this struggle of love is divine4 ,it belongs not to the infirmity of humanity1 but is an essential element in that process of evolution which is ,god's way of doing things4 ,it is only by human experiences that we can interpret the ,divine4 99 99 99 99 ,we shall never enter into the mystery of redemption unless we enter in some measure into these two experiences of wrath and pity1 and into the mystery of their reconciliation4 ,we must realize that ,god has an infinite and eternal loathing of sin4 ,if the impure and the unjust1 the drunkard and the licentious1 are loathsome to us1 what must be the infinite loathing of an infinitely pure ,spirit for those who are worldly and selfish1 licentious and cruel1 ambitious and animal6 ,but with this great loathing is a great pity4 ,and the pity conquers the loathing1 appeases it1 satisfies it1 is reconciled with it1 only as it redeems the sinner from his loathsomeness1 lifts him up from his degradation1 brings him to truth and purity1 to love and righteousness2 for only thus is he or can he be brought to ,god4 ,the ,old ,theology has1 it seems to me1 grievously erred in personifying these two experiences2 in imputing all the hate and wrath to the ,father and all the pity and compassion to the ,son4 ,but the ,new ,theology will still more grievously err if it leaves either the wrath or the pity out of its estimate of the divine nature1 or fails to see and teach that reconciliation is the reconciliation of a great pity with a great wrath1 the issue of which is a great mercy and a great redemption4 99 99 99 99 99 ,there are many in the ,church of ,christ who think of ,god as a just and punitive ,god1 who must be satisfied either by penalty laid on the guilty1 or by an equivalent for the penalty4 ,that is one form of paganism4 ,there are many who1 reacting against that conception1 think of ,god1 as an indifferent1 careless ,god1 who does not care much about iniquity1 does not trouble ,himself about it1 is not disturbed by it6 ,that is another form of paganism4 ,and there are many who try to solve the problem by thinking of two ,gods1 a just ,god and a merciful ,god1 and imagining that the merciful ,god by the sacrifice of ,himself appeases the wrath of the just ,god4 ,that also is a modified form of paganism4 ,the one transcendent truth which distinguishes ,christianity from all forms of paganism is that it represents ,god as appeasing ,his own wrath or satisfying ,his own justice by the forth-putting of ,his own love4 ,but ,he saves men from their sins by an experience which we can interpret to ourselves only by calling it a struggle between the sentiments of justice and pity4