The Seventy's Course in Theology

Fifth Year

Divine Immanence and the Holy Ghost

By B. H. ROBERTS

Of the First Council of Seventy

"He comprehendeth all things, and all things are before him, and all things are round about him: and he is above all things, and in all things, and is through all things, and is round about all things; and all things are by him, and of him, even God, for ever and ever."—Doc. and Cov., Sec. 88.

"I have always declared God to be a distinct personage, Jesus Christ a separate and distinct personage from God the Father, and that the Holy Ghost was a distinct personage and a Spirit."—Joseph Smith, (June 16th, 1842.)

Salt Lake City

1912

Introduction.

I. THE CLOSE OF THE SEVENTY'S SPECIAL COURSE IN THEOLOGY.

[Footnote: It is suggested that this Introduction be treated in the class as a lesson.]

This Introduction is intended to serve two purposes: an Introduction to the treatise which follows; and a valedictory to the "Seventy's Course in Theology." The latter has reached a period, for the present at least, as arrangements are being made to have prepared one course of study in successive annual manuals for the three quorums of the Melchizedek Priesthood, the Seventies, High Priests, and Elders Quorums. The reasons for making this change are that the "Gospel is one;" that the duty of becoming acquainted with it rests equally upon High Priests, Seventies, and Elders; that which will qualify one of these quorums to preach this one gospel abroad, will qualify the others for preaching it at home; and vice versa. Each of these quorums, where there is a sufficient number in each to form a good, strong class, will still continue, as now, in their separate classes, though studying the same manual. Where the quorums in the smaller wards are not strong enough in numbers to assure a good class separately, they can meet conjointly for class work and under such circumstances, having the same text book, will be a very great advantage. The plan will also economize both time and money in the matter of publishing manuals; for it is patent that one text book can more readily be produced than three, and at less expense.

These considerations, it is hoped, will outweigh any feeling of disappointment which but for them might arise over the discontinuance of the Seventy's special course in Theology; and then, undoubtedly, when the new and united course shall be opened, we may reasonably expect that its lines will be laid on a much larger ground plan, and in its development there will be employed brethren of such scholarship and talent as shall warrant the expectation of the very best text books that can be produced on the great theme of which they will treat—the Gospel of our Lord Jesus Christ.

II. SUBJECT OF THE PRESENT YEAR BOOK.

So much for the "valedictory" part of this Introduction; and now as to the subject of the present Year Book. We have here the consideration of a theme in some respects the loftiest and mightest that the mind of man can be led to contemplate: God Immanent in the world; and God in union with men through the medium of the Holy Ghost. Confessedly the subject is one around which much of mystery gathers; and there are not wanting those who, on that account, are in favor of leaving it so, without attempting an exposition of the nature or offices of the Spirit Immanent in the world, and the Spirit Witness to the soul of man. I think no one can be more conscious of human limitations to understand divine things than I am. And I doubt if any one can have greater appreciation of the need of being careful to keep within the limits of what God has revealed upon these subjects; for it is only what he has revealed that can rightly instruct men in the things of God. Moreover in no department is the frank and honest confession "I don't know," more imperative than in Theology; and when it is given as an actual confession of having reached the limits of our knowledge, it is worthy of all praise. But if it becomes tainted with the spirit of "I don't care," then I have no respect for it.

III. MENTAL EFFORT REQUIRED TO MASTER THE THINGS OF GOD.

There is another phase in which the same thing occurs. It requires striving—intellectual and spiritual—to comprehend the things of God—even the revealed things of God. In no department of human endeavor is the aphorism "no excellence without labor"—more in force than in acquiring knowledge of the things of God. The Lord has placed no premium upon idleness or indifference here—"seek and ye shall find;" "knock and it shall be opened unto you;" "seek ye diligently and teach one another words of wisdom; yea, seek ye out of the best books words of wisdom; seek learning even by study and also by faith"—such the admonitions God gives in reference to our pursuit of knowledge of divine things.

Oliver Cowdery thought the work of translating from the Nephite plates would be easy. He sought the privilege of translating and was given an opportunity. He, it appears, believed that all that would be necessary would be for him to ask God, and without giving further thought the translation would be given him. His expectation in this was disappointed. He failed to translate. Then the Lord said: "You supposed that I would give it [i. e., the power to translate] unto you, when you took no thought save it was to ask me; but behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore you shall feel that it is right." (Doc. and Cov. Sec. 9.)

The incident illustrates the truth here contended for—achievement in divine things, progress in the knowledge of them, comes only with hard striving, earnest endeavor, determined seeking.

IV. THE PLEA OF "THUS FAR, BUT NO FURTHER."

Mental laziness is the vice of men, especially with reference to divine things. Men seem to think that because inspiration and revelation are factors in connection with the things of God, therefore the pain and stress of mental effort are not required; that by some means these elements act somewhat as Elijah's ravens and feed us without effort on our part. To escape this effort, this mental stress to know the things that are, men raise all too readily the ancient bar—"Thus far shalt thou come, but no farther." Man cannot hope to understand the things of God, they plead, or penetrate those things which he has left shrouded in mystery. "Be thou content with the simple faith that accepts without question. To believe, and accept the ordinances, and then live the moral law will doubtless bring men unto salvation; why then should man strive and trouble himself to understand? Much study is still a weariness of the flesh." So men reason; and just now it is much in fashion to laud "the simple faith;" which is content to believe without understanding, or even without much effort to understand. And doubtless many good people regard this course as indicative of reverence—this plea in bar of effort—"thus far and no farther." "There is often a great deal of intellectual sin concealed under this old aphorism," remarks Henry Drummond. "When men do not really wish to go farther they find it an honorable convenience sometimes to sit down on the outmost edge of the 'holy ground' on the pretext of taking off their shoes." "Yet," he continues, "we must be certain that, making a virtue of reverence, we are not merely excusing ignorance; or under the plea of 'mystery' evading a truth which has been stated in the New Testament a hundred times, in the most literal form, and with all but monotonous repetition." (Spiritual Law, pp. 89, 90.)

This sort of "reverence" is easily simulated, and is of such flattering unction, and so pleasant to follow—"soul take thine ease"—that without question it is very often simulated; and falls into the same category as the simulated humility couched in "I don't know," which so often really means "I don't care, and do not intend to trouble myself to find out."

V. THE PRAISE OF SIMPLE FAITH.

I maintain that "simple faith"—which is so often ignorant and simpering acquiescence, and not faith at all—but simple faith taken at its highest value, which is faith without understanding of the thing believed, is not equal to intelligent faith, the faith that is the gift of God, supplemented by earnest endeavor to find through prayerful thought and research a rational ground for faith—for acceptance of truth; and hence the duty of striving for a rational faith in which the intellect as well as the heart—the feeling—has a place and is a factor.

But, to resume: This plea in bar of effort to find out the things that are, is as convenient for the priest as it is for the people. The people of "simple faith," who never question, are so much easier led, and so much more pleasant every way—they give their teachers so little trouble. People who question because they want to know, and who ask adult questions that call for adult answers, disturb the ease of the priests. The people who question are usually the people who think—barring chronic questioners and cranks, of course—and thinkers are troublesome, unless the instructors who lead them are thinkers also; and thought, eternal, restless thought, that keeps out upon the frontiers of discovery, is as much a weariness to the slothful, as it is a joy to the alert and active and noble minded. Therefore one must not be surprised if now and again he finds those among religious teachers who give encouragement to mental laziness under the pretense of "reverence;" praise "simple faith" because they themselves, forsooth, would avoid the stress of thought and investigation that would be necessary in order to hold their place as leaders of a thinking people.

VI. THE INCENTIVES TO, AND THE GLORY OF, KNOWLEDGE IN THE NEW DISPENSATION.

Against all the shams of simulated humility and false reverence which are but pleas to promote and justify mental laziness, I launch the mighty exhortations and rebukes of the New Dispensations of the Gospel of the Christ—the Dispensation of the Fulness of Times, in which God has promised "to gather together in one all things in Christ, both which are in heaven and which are on earth; even in him." They are as follows:

"The glory of God is Intelligence." (Doc. and Cov. Sec. 93.)

"It is impossible for a man to be saved in Ignorance." (Doc. and Cov. Sec. 131.)

"Whatever principles of intelligence we attain unto in this life, it will rise with us in the resurrection." (Doc. and Cov. Sec. 130.)

"If a person gains more knowledge and intelligence in this life through his diligence and obedience than another, he will have so much the advantage in the world to come." (Doc. and Cov. Sec. 130.)

"A man is saved no faster than he gets knowledge, for if he does not get knowledge, he will be brought into captivity by some evil power in the other world, as evil spirits will have more knowledge, and consequently more power, than many men who are on the earth." (Joseph Smith—History of the Church, Vol. IV., p. 588.)

"Knowledge saves a man; and in the world of spirits no man can be exalted but by knowledge; so long as a man will not give heed to the commandments he must abide without salvation. If a man has knowledge he can be saved; although he has been guilty of great sins, he will be punished for them. But when he consents to obey the Gospel, whether here or in the world of Spirits, he is saved." (Joseph Smith—Minutes of the General Conference of the Church, April, 1844. "Improvement Era," Jan., 1909, p. 186.)

"Seek ye diligently and teach one another words of wisdom; yea, seek ye out of the best books words of wisdom: seek learning even by study, and also by faith." (Doc. and Cov. Sec. 88:118.)

"I give unto you a commandment, that you teach one another the doctrine of the Kingdom."

"Teach ye diligently and my grace shall attend you, that you may be instructed more perfectly in theory, in principle, in doctrine, in the law of the gospel, in all things that pertain unto the kingdom of God, that are expedient for you to understand;

"Of things both in heaven and in the earth, and under the earth; things which have been, things which are, things which must shortly come to pass; things which are at home, things which are abroad; the wars and the perplexities of the nations, and the judgments which are on the land, and a knowledge also of countries and of kingdoms,

"That ye may be prepared in all things when I shall send you again to magnify the calling whereunto I have called you, and the mission with which I have commissioned you." (Doc. and Cov. Sec. 88:79-90.)

"It is important that we should understand the reasons and causes of our exposure to the vicissitudes of life and of death, and the designs and purposes of God in our coming into the world, our sufferings here, and our departure hence. What is the object of our coming into existence, then dying and falling away, to be here no more? It is but reasonable to suppose that God would reveal something in reference to the matter, and it is a subject we ought to study more than any other. We ought to study it day and night, for the world is ignorant in reference to their true condition and relation. If we have any claim on our Heavenly Father for anything, it is for knowledge on this important subject." (Joseph Smith—History of the Church, Vol. VI., p. 50.)

"God shall give unto you (the saints) knowledge by his Holy Spirit, yea by the unspeakable gift of the Holy Ghost, that has not been revealed since the world was until now: which our forefathers have waited with anxious expectation to be revealed in the last times, which their minds were pointed to, by the angels, as held in reserve for the fullness of their glory; a time to come in the which nothing shall be withheld, whether there be one God or many Gods, they shall be manifest; all thrones and dominions, principalities and powers, shall be revealed and set forth upon all who have endured valiantly for the gospel of Jesus Christ; and also if there be bounds set to the heavens, or to the seas; or to the dry land, or to the sun, moon, or stars; all the times of their revolutions; all the appointed days, months, and years, and all the days of their days, months, and years, and all their glories, laws, and set times, shall be revealed, in the days of the dispensation of the fulness of times, according to that which was ordained in the midst of the Council of the Eternal God of all other Gods, before this world was, that should be reserved unto the finishing and the end thereof, when every man shell enter into his eternal presence, and into his immortal rest. How long can rolling waters remain impure? What power shall stay the heavens? As well might man stretch forth his puny arm to stop the Missouri river in its decreed course, or to turn it up stream, as to hinder the Almighty from pouring down knowledge from heaven, upon the heads of the Latter-day Saints" (Doc. and Cov. Sec. 121, 26-33.)

VII. NECESSARY ATTITUDE OF THE CHURCH IN THE MATTER OF MENTAL ACTIVITY AND INTELLECTUAL DEVELOPMENT.

Surely, in the presence of this array of incentives, instructions and commandments to seek for knowledge, taken from the revelations and other forms of instruction by the Prophet of the New Dispensation—taking into account also the scope of the field of knowledge we are both persuaded and commanded to enter—whatever position other churches and their religious teachers may take, the Church of Jesus Christ in the New Dispensation can do no other than to stand for mental activity, and earnest effort to come to a knowledge of truth up to the very limit of man's capacity to find it, and the goodness and wisdom of God to reveal it.

The New Dispensation having opened with such a wonderful revelation respecting God, making known as the very first step in that revealed knowledge not only the being of God but the kind of beings both the Father and the Son are—its representatives may not now attempt to arrest the march of inquiry and plead "mystery" or "humility" or "reverence" as a bar to entrance into those very fields of knowledge God has commanded us to enter, and reap in, and of which he gives us assurance that our harvest shall be abundant.

VIII. THE LIMITS OF OUR INQUIRIES.

Let me not be misunderstood. Again I say, I am aware that there are limits to man's capacity to understand things that are. That God also in his wisdom has not yet revealed all things, especially respecting the Godhead; and that where his revelations have not yet cast their rays of light on such subjects, it is becoming in man to wait upon the Lord, for that "line upon line, and precept upon precept" method by which he, in great wisdom, unfolds in the procession of the ages the otherwise hidden treasures of his truths. All this I agree to; but all this does not prevent us from a close perusal and careful study of what God has revealed upon any subject, especially when that study is perused reverently, with constant remembrance of human limitations, and with an open mind, which ever stands ready to correct the tentative conclusions of today by the increased light that may be shed upon the subject on the morrow. Which holds as greater than all theories and computations the facts—the truth. These are the principles by which I have sought to be guided in these five Year Books of the Seventy's Course in Theology, and in some more than in the one herewith presented.

But some would protest against investigation lest it threaten the integrity of accepted formulas of truth—which too often they confound with the truth itself, regarding the scaffolding and the building as one and the same thing. The effective answer to that may be given in the words of Sir Oliver Lodge: "A faith dependent on blinkers and fetters for its maintenance is not likely in a progressive age to last many generations.(Science and Immortality, p. 130.) "From age to age, our knowledge is growing from more to more," remarks John Fiske, in his "Century of Science." "By this enlarged experience our minds are affected from day to day and from year to year, in more ways than we can detect or enumerate. It opens our minds to some notions, and makes them incurably hostile to others; so that, for example, new truths well nigh beyond comprehension, like some of those connected with the luminiferous ether are accepted, and old beliefs once universal like witchcraft, are scornfully rejected. Vast changes in mental attitude are thus wrought before it is generally realized." ("Century of Science," p. 145.) This holds good in theology as in science. Not that the universal and fundamental truths in theology which God has revealed change, but that men's method of viewing them and expounding them changes, and, let us hope, changes for the better, for the more clear and perfect understanding and development of them—else there would be no progress in theology—while in all things else there is progress. But here let me conclude Fiske's noble passage:

"In this inevitable struggle [between vanishing old ideas and incoming new ones] there has always been more or less pain, and hence free thought has not usually been popular. It has come to our life-feast as a guest unbidden and unwelcome; but it has come to stay with us, and already proves more genial than was expected. Deadening, cramping finality has lost its" charm for him who has tasted of the ripe fruit of the tree of knowledge. In this broad universe of God's wisdom and love, not leashes to restrain us are needed, but wings to sustain our flight. Let bold but reverent thought go on and probe creation's mysteries, till faith and knowledge "make one music as before, but vaster."

IX. THE RIGHT TO SEEK KNOWLEDGE ASIDE FROM REVEALED KNOWLEDGE.

One other thing: Such subjects as are treated in this Year Book necessarily rest on what God has revealed—that is, for the data, the facts involved; but that does not necessarily hold as to illustration and argument for development of the truth and making clear the revealed things of God. Here one may do as it is said Clement of Alexandrea did in urging men to strive for a knowledge of Christian truth, rather than a mere belief of it; "such instruction was to come primarily from the 'Divine Word'; but everything in the range of human learning was to be welcomed as co-operating with him. For Clement gratefully acknowledged truth wherever found, whether among heathens or heretics." It should be observed, however, "that while constantly confirming his propositions from his Greek writers, he ever turns for a final appeal to the scriptures"—that, too, must be our course.

So much by way of presenting the spirit in which I have pursued my own studies upon the high themes of these Seventy's Year Books, and this present one in particular.

X. JUSTIFICATION FOR USING DOUBLE TITLE.

The subject of Divine Immanence and the Holy Ghost should be considered together because there are such relations and apparent contrasts subsisting between them—such a likeness and such apparent differences, that they may properly be understood only when so considered—that is, conjointly.

The conception of God immanent in the world, not in bodily presence, of course, but by his spirit—a divine power, carrying with it everywhere the influence of God—proceeding forth from the presence of God to fill the immensity of space; the light which lighteth every man that cometh into the world—to which all men have access whether following the light of nature or of revelation, the light which is in all things and the power by which all things are sustained and in which they live and move and have their being—this conception, with the conception of the Holy Ghost as a Spirit-personage, union with whom and companionship with whom can only be secured by obedience to the laws and ordinances of the Gospel, is a conception that will correct some errors of argumentation that have here and there obtained in the literature of the subject, and leads to an understanding of things at once rational and uplifting, because it is a development of the truth as God has revealed it. This is the purpose of the treatise—The Divine Immanence, and the Holy Ghost.

WORKS OF REFERENCE.

Relative to works of reference I would remind the student that outside of the scriptures accepted by the Church the works that may be cited to assist one in studying the subject of this treatise are very scarce, since the doctrine of the Church on the subject is so radically different from that of the world. I can therefore only recommend as helpful the following brief list.

The Seventy's Library, viz.:

The Bible,

The Book of Mormon,

The Doctrine and Covenants,

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

The above books are certainly indispensable to every Seventy, and should be owned by every member of our quorums. The First Council in their recommendations, added to the above list, "Richards and Little's Compendium of the Doctrines of the Gospel," and called the set the "Seventy's Indispensable Library."

Elder James E. Talmage's Articles of Faith,

Orson Pratt's Works—Kingdom of God.

Rays of Living Light, by President Charles W. Penrose.

Scientific Aspects of Mormonism, N. L. Nelson.

The Gospel, Roberts.

The Mormon Doctrine of Deity, Roberts.

The Seventy's Year Books, a complete set. There is constant reference made in the present number to previous numbers; and the student who is not in possession of those numbers is by so much deprived of the opportunity to complete his inquiry on the division of the subject he may have in hand, and as this number completes at present the set of Seventy's Year Books, each member of the respective quorums, we think, should be anxious to obtain the complete set.

After enumerating the above books, published by writers in the Church, I suggest as in a way helpful to an understanding of the trend of modern thinking, somewhat along the lines of spiritual and scientific thought with which the Seventies of the Church ought to be acquainted, the following:

Natural Law in the Spiritual World, Henry Drummond, 1893.

Studies in Religion, Fiske.

A Century of Science, Fiske.

Reconstruction of Religious Beliefs, Mallock.

The Religious Conceptions of the World, Rogers.

Science and Immortality, Sir Oliver Lodge.

All the books enumerated in the above list of works of reference may be obtained at the Deseret Sunday School Union Book Store, Salt Lake City.

The Seventy's Course in Theology.

FIFTH YEAR

PART I

Divine Immanence.

LESSON I.

(Scripture Reading Exercise.)

IMMANENCE OF GOD.

SPECIAL TEXT: "The Light which now shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings; which Light proceedeth forth from the presence of God to fill the immensity of space." (Doc. and Cov. Sec. lxxxviii:11, 12.)

DISCUSSION.

1. Definition of Immanent: The word "Immanent" means "indwelling," "remaining within;" "opposed to transient," or "transitive."^[A] Such the definition of the adjective. The noun, "Immanence," is defined as "the state of being immanent," "a permanent abiding within"—"indwelling."^[B] As applied to God it conveys the idea of essential and permanent Divine presence in all the universe. It excludes the idea of movement or transition from one place to another in order for the Deity to be at a given place, since immanence conveys the idea of Divine presence being already and constantly at every point in the universe; hence movement conceived as necessary to presence is not essential, but is excluded from the conception of immanence.

[Footnote A: The Standard Dictionary, Funk and Wagnalls.]

[Footnote B: See both Standard and Century Dictionaries.]

2. Distinction Between Omnipresence and Immanence: It may be thought that "immanence" is but the restatement in another form, of the attribute of omnipresence in Deity—simply an affirmation of his every-whereness; and it must be admitted that there is at least a close resemblance if not identity between the two things for which the two terms stand. And yet there is a difference between immanence and omnipresence. The latter means merely the every-whereness of God, "present in all places and at the same time."^[A]

[Footnote A: Century Dictionary.]

Immanence means that, too; but it means more than that. It means presence accompanied by power; or presence plus power; presence accompanied by doing, or act, leading to manifestations of God's power. In modern philosophy the word is applied to the operations of a Creator conceived of as in organic connection with the creation;^[A] and we shall see presently that this is as true in theology as it is in philosophy.

[Footnote A: Century Dictionary. Joseph Le Conte, Professor of Geology and Natural History in the University of California, discussing what belief in God would be for rational philosophy, says: "It is the belief in a God not far away beyond our reach, who once long ago enacted laws and created forces which continue of themselves to run the machine we call nature, but a God immanent, a God resident in Nature, at all times and in all places directing every event and determining every phenomenon; a God in whom in the most literal sense not only we but all things have their being, in whom all things consist, through whom all things exist, and without whom there would be and could be nothing. According to this view the phenomena of Nature are naught else than objectified modes of divine thought, the forces of Nature naught else than different forms of one omnipresent, divine energy or will; the laws of Nature naught else than the regular modes of operation of that divine will, invariable because he is unchangeable. According to this view the law of gravitation is naught else than the mode of operation of the divine energy in sustaining the cosmos—the divine method of sustentation." ("Evolution and Its Relation to Religious Thought"—1902—pp. 300, 301.)]

3. Does Revelation Teach Immanence of God: Here we may as well consider the question whether or not the scriptures teach the doctrine of immanence as defined above. Of the doctrine of God's omnipresence there can be no question at all. David states it beautifully:

"Whither shall I go from thy spirit, or whither shall I flee from thy presence? If I ascend up into heaven thou art there: if I make my bed in hell, behold, thou art there. If I take the wings of the morning and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me. If I say surely the darkness shall cover me; even the night shall be light about me. Yea the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee."^[A]

[Footnote A: Psalms cxxxix:7-12.]

Jeremiah is equally as clear in a statement of the same truth, even if less poetical:

"Can any hide himself in secret places that I shall not see him? saith the Lord. Do not I fill heaven and earth? saith the Lord."^[A]

[Footnote A: Jeremiah xxiii:24.]

Solomon said of God:

"The heaven, and heaven of heavens cannot contain thee, how much less this house that I have builded?"^[A]

[Footnote A: I Kings viii:27.]

Paul declares that God is "not far from every one of us; for in him we live and move and have our being."^[A]

[Footnote A: Acts xvii:26-28.]

4. Limitations of Foregoing Revelations to Omnipresence: These declarations go at least as far as to establish the omnipresence of God, not of his bodily, but of his spiritual presence; but they do not quite express the conception presented in the word immanence which I have said equals the attribute of omnipresence plus divine power, and act. It was left for our modern revelations to present that idea. This is done in the revelation which first declares that "the elements"—having reference to the elements of the material world—"are eternal;" that "spirit and element inseparably connected receive a fulness of joy;" that "the elements are the tabernacle of God."^[A] That is, in some way, God is immanent, ever present and everywhere present, in the universe.^[B]

[Footnote A: Doc. and Cov., Sec. xciii:33-35.]

[Footnote B: The Universe: It may be well to bring before the mind of the student a brief definition of this term "universe," in which we are saying that God is immanent, in order that we may appreciate somewhat at least the largeness of things with which we are dealing. I take the definition from Haeckel:

"(a) The extent of the universe is infinite and unbounded; it is empty in no part, but everywhere filled with substance.

"(b) The duration of the world (i. e. Universe) is equally infinite and unbounded; it has no end; it is eternity." (Riddle of the Universe, p. 242.) And in this infinite and eternal universe, God, in some way, is everywhere present and potentially or actually active—immanent.]

5. God Not Only Everywhere Present, But Power and Act: Our theology recognizes Jesus Christ as not only divine but Deity;^[A] and this Immanence of God in the world is in some of our modern revelations spoken of as the "Light of Christ:"^[B]

[Footnote A: Seventy's Year Book No. III, Lessons XXXIII and XXXIV.]

[Footnote B: A near equivalent to this phrase, "the light of Christ," is also used in the New Testament in connection with the idea of its being a vital as well as an intelligent principle—the life and the light of the world: "In him [the Christ, see context] was life; and the life was the light of men; and the light shineth in the darkness, and the darkness comprehended it not." John was sent to bear witness of that light: "That was the true light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name." (St. John's Gospel i:1-12.) See also Doc. and Cov., Sec. lxxxiv:45-47.]

"He that ascended up on high, as also he descended below all things; in that he comprehended all things, that he might be in all and through all things, the light of truth;

"Which truth shineth. This is the light of Christ. As also he is in the sun, and the light of the sun, and the power thereof by which It was made;

"As also he is in the moon, and is the light of the moon, and the power thereof by which it was made.

"As also the light of the stars, and the power thereof by which they were made.

"And the earth also, and the power thereof; even the earth upon which you stand.

"And the light which now shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings;

"Which light proceedeth forth from the presence of God to fill the immensity of space.

"The light which is in all things; which giveth life to all things; which is the law by which all things are governed: even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things."^[A]

[Footnote A: Doc. and Cov., Sec. lxxxviii:6-13.]

And later in the same Revelation it is said:

"Judgment goeth before the face of him who sitteth upon the throne [God], and governeth and executeth all things;

"He comprehendeth all things, and all things are before him, and all things are round about him: and he is above all things, and in all things, and is through all things, and is round about all things; and all things are by him, and of him, even God, for ever and ever.

"And again, verily I say unto you, he hath given a law unto all things by which they move in their times and their seasons;

"And their courses are fixed; even the courses of the heavens and the earth, which comprehend the earth and all the planets;

"And they give light to each other in their times and in their seasons, in their minutes, in their hours, in their days, in their weeks, in their months, in their years: all these are one year with God, but not with man.

"The earth rolls upon her wings, and the sun giveth his light by day, and the moon giveth her light by night, and the stars also give their light, as they roll upon their wings in their glory, in the midst of the power of God.

"Unto what shall I liken these kingdoms, that ye may understand?

"Behold, all these are kingdoms, and any man who hath seen any or the least of these, hath seen God moving in his majesty and power.

"I say unto you, he hath seen him; nevertheless, he who came unto his own was not comprehended.

"The light shineth in darkness, and the darkness comprehendeth it not; nevertheless, the day shall come when you shall comprehend even God; being quickened in him and by him.

"Then shall ye know that ye have seen me, that I am, and that I am the true light that is in you, and that you are in me, otherwise ye could not abound."^[A]

[Footnote A: Ibid. Sec. lxxxviii:41-50.]

A more complete or thorough-going statement of the ever-whereness of God in the world, accompanied with the idea of power—God immanent, dynamic, as well as present,—I do not remember to have seen.

LESSON II.

(Scripture Reading Exercise.)

NATURE AND POWERS OF THE DIVINE IMMANENCE.

SPECIAL TEXT: "H. that ascended up on high, as also he descended below all things; in that he comprehended all things, that he might be in all and through all things, the light of truth; which truth shineth. This is the Light of Christ the light which is in all things; which giveth life to all things: which is the law by which all things are governed: even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things." (Doc. and Cov. sec. lxxxviii:6, 7, 13.)

DISCUSSION.

1. The Immanent Spirit as Related to the Christ: It is to be observed that Immanence of God as set forth in the preceding lesson is associated with a personality; in the passages of scripture quoted in the preceding lesson, the Immanence is directly associated with the personality of the Christ. It is "The Light of Christ" that is immanent in the world.^[A]

[Footnote A: Doc. and Cov., Sec. lxxxviii:7.]

2. Creative Power of the Immanent God: It is "The Light of Christ" that is "in the sun, and the light of the sun, and the power thereof by which it was made."^[A] It is "The Light of Christ" that is "in the moon, and is the light of the moon, and the power thereof by which it was made; as also the light of the stars and the power thereof by which, they were made; and the earth also, and the power thereof, even the earth on which you stand."^[B]

[Footnote A: Ibid.]

[Footnote B: Ibid, verses 8-10.]

3. Sustaining Power of the Immanent God: This "light which proceeded forth from the presence of God to fill the immensity of space," "The Light of Christ," is also the sustaining power of the world as well as the creative power—"the light which is in all things; which giveth life to all things: which is the law [i. e. power] by which all things are governed: even the power of God."^[A]

[Footnote A: Doc. and Cov., Sec. lxxxviii:13. "The law and power by which all things are governed," is the late Elder Orson Pratt's foot note on the passage. See foot note "k" from verse 13.]

"The earth rolls upon her wings, and the sun giveth his light by day, and the moon giveth her light by night, and the stars also give their light, as they roll upon their wings in their glory, in the midst of the power of God. * * * Behold all these are kingdoms, and any man who hath seen any or the least of these, has seen God moving in his majesty and power"—a manifestation of God in the orderly movement of the planetary systems of the world.

4. Vital Force of the Immanent God: This "Light of Christ"—which "fills the immensity of space," is also a vital, or life-giving force or spirit—"The Light which is in all things; which giveth life to all things."^[A] "I am the light of the world," said Jesus, "he that followed me shall not walk in darkness, but shall have the light of life."^[B] "In him [the Christ] was life; and the life was the light of men."^[C]

[Footnote A: Doc. and Cov., Sec. lxxxviii:3.]

[Footnote B: St. John viii:12.]

[Footnote C: Ibid i:4.]

5. Intelligence-Inspiring Power of the Immanent God: Nor is this "Light of Christ," immanent in the world, creative, sustaining and vital power only; but also it has a power of giving intelligence; it inspires intelligence; it is the inspiration of God which gives to the spirit of man understanding:^[A] "The light which now shined," said the Lord to his servants, "which giveth you light, is through him [the Christ] who enlightened your eyes, which is the same light that quickened your understandings; which light proceedeth forth from the presence of God to fill the immensity of space."^[B]

[Footnote A: There is a spirit in man; and the inspiration of the Almighty giveth them understanding; (Job xxxiii:8.)]

[Footnote B: Doc. and Cov., Sec. lxxxviii:11, 12.]

Again, and this from another revelation:

"For the word of the Lord is truth, and whatsoever is truth is light, and whatsoever is light is Spirit, even the Spirit of Jesus Christ;

"And the Spirit giveth light to every man that cometh into the world; and the Spirit enlighteneth every man through the world, that hearkeneth to the voice of the Spirit;

"And every one that hearkeneth to the voice of the Spirit, cometh unto God, even the Father;"^[A]

[Footnote A: Doc. and Cov., Sec. lxxxiv:45-47. See also St. John i:3-12.]

6. The Immanent Spirit's Relationship to a Race of Divine, Exalted Intelligences: We may now say from the analysis of the scriptures so far developed that God Immanent in the world—"The Light of Christ"—the "Spirit of Christ"—is the power creative; the sustaining power; the life-giving power; and the intelligence-inspiring power. It is the active principle in all these respects; and is omnipresent.

As observed in the opening paragraph of this lesson, however, God immanent in the world is associated with a personality; it is directly associated with the personality of Christ. It is called "The Light of Christ"—it "proceedeth forth from the presence of God to fill the immensity of space." It is not then a personality in itself, that is in the sense of being of individual form, but proceeds forth from a personality; it is a presence rather than a person; an influence, a spiritual atmosphere, a power proceeding from another, and therefore is dependent on that other for its existence rather than being an independent existence; but as that "Other" on which it depends is eternal, so too this that proceeds forth from the personal presence to fill the immensity of space "is likewise eternal."^[A]

[Footnote A: From the nature of things one has to develop his subject gradually, "line upon line," and the writer suggests that the student, if he finds the statement not fully established as here made, that he await its fuller statement in later pages.]

Again: This God Immanent, as we have seen, is called the "Light of Christ," "The Spirit of Christ." For which reason I have said above that the God Immanent is associated with the personality of the Christ. But if the God Immanent may be associated with the Christ, may it not also be associated with God, the Father, as well as with God the son? If God the Son has a spiritual influence, a light, an holy atmosphere radiating forth from him into space, in some manner analogous to the manner in which rays of light radiate from luminous suns in the physical world—may it not be reasonably concluded that God, the Father, also has such an influence, such a spiritual atmosphere proceeding forth from him? And if Father and Son have such a spiritual light proceeding forth from their presence, may it not be that all divine Intelligences have, similarly proceeding forth from their presence, such divine "light"?

7. The Spirit Atmosphere of Men: Our discussion may be helped here by an appeal to a matter of common experience. We know that every man and woman has an individual influence, a personal atmosphere extending beyond the personal self, more or less pronounced, according to the strength or weakness of his individuality. So generally is this conceded to be true that we designate its kind, or dominating character; as good or bad; refined or coarse; intellectual or boorish; spiritual or carnal. If, then, one may argue, the intelligences we know as men possess this atmosphere of personal influence extending beyond the personal self, how much more angels, arch-angels, and the higher Intelligences who have taken on, or participated in, the Divine Nature and entered into their exaltation and glory with other innumerable Divine Intelligences whom we call Gods—with how much more reason may we expect that these may have such spiritual influence proceeding forth from their presence?

8. The Identity of Spirit Influence Proceeding from all Divine Beings: From the scriptures we learn of the perfect oneness subsisting between God, the Father, and God, the Son. "I and my Father are one," is the oft repeated declaration of the Christ.^[A] "I in thee, and thou in me,"^[B] is the emphasis he lays upon the oneness of himself and the Father. Granting this moral and spiritual oneness—not physical oneness, for physically our theology holds Father and Son to be distinct and separate individuals^[C]—but granting this moral, intellectual and spiritual alikeness—then it must follow that the spiritual influence of each, the intellectual and moral atmosphere of each, will be the same. "The Light of Christ" will be the same or identical with the light of the Father; and with the light of all Intelligences who have participated in the divine nature and become one with the Father and the Son. So that it might be properly held that the God Immanent is as much the "Light of the Father" as "The Light of Christ;" and since that light would be identical with the light of all perfected and holy beings, participating in the Divine nature, it could receive a name that would generalize it—the "Divine Spirit, Immanent in the Universe;" or, "God, the Spirit of the Gods,^[D] Immanent in the Universe;" any of these characterizations would doubtless be admissible; but since it is through the Christ that the Divine nature and spirit is manifested in our world, it is but proper that this Divine Light which lighteth every man into the world—which is creative, sustaining, vital, and intelligence-inspiring power, should bear the name of Christ—and henceforth we shall recognize it as our modern revelations do, primarily, as "The Light of Christ." But there has always been a race of divine beings in existence, an eternal race, from whom such a divine influence or atmosphere has proceeded forth to "fill the immensity of space;" and that is what I meant a few paragraphs back when I said that as the source whence the God Immanent proceeded is eternal, so too is the immanence eternal, has always existed, and will always exist by whatsoever name it might have been or may be known.

[Footnote A: St. John x:30; xvii:22, et seq.]

[Footnote B: Ibid, verse 21.]

[Footnote C: Seventy's Year Book III, Lesson XXXV.]

[Footnote D: I have so treated it in my Mormon Doctrine of Deity, pp. 166-169; also in the Seventy's Year Book No. III, Lesson XXXV.]

9. Being Whom We Call God: This is that Spirit which men call God, but "know no more;" that "something sacred and sublime," which men recognize as moving "wool-shod" behind the worlds; this that Spirit that permeates all space; that makes all presence bright; all motion guides; the Power "unchanged through Time's all-devastating flight"—God Immanent, the Spirit proceeding from all Divine Intelligences intermingled and harmonized into one Spirit. This the true light, which lighteth every man that cometh into the world; the light of which John the Baptist was the witness; and of which Jesus, to us men, was the manifestation,^[A] and to which all men have access—"The Light of Christ."

[Footnote A: St. John i:4-12.]

10. Brigham Young on Object of Existence: "We are created for the express purpose of increase, there is nothing within us but that which can increase, from the birth to old age; what is there that is not ordained after eternal law of existence, for it is the Deity within us that causes increase. Doth this idea startle you? Are you ready to exclaim, what! the supreme in you? Yes, he is in every person upon the face of the earth. The elements that every individual is made of, and lives in, possesses a portion of the Deity, this you cannot now understand, but you will hereafter. The Deity within us, is the great principle that causes men and women to increase and to grow in grace and truth. The operation once begun, strict obedience to the requirements of heaven is necessary to obtain the end for which we were created, but if we never commence to propagate our species, and keep the commandments of God we cannot attain to the end in view."^[A]

[Footnote A: Discourse by Pres. Brigham Young, June 13, 1852. Deseret News, Vol. 4, No. 6.]

LESSON III.

(Scripture Reading Exercise.)

MORAL AND SPIRITUAL VALUE IN THE CONCEPTION OF THE DIVINE IMMANENCE.

SPECIAL TEXT: "Am I a God at hand, saith the Lord, and not a God afar off? Can any hide himself in secret places that I shall not see him? saith the Lord. Do not I fill heaven and earth? saith the Lord" (Jeremiah xxiii:23, 24.)

DISCUSSION.

1. Possible Attributes of the Immanent Spirit: So far I have refrained from ascribing any attributes, quality, or characteristic to the Immanent God not directly warranted by the phraseology of the modern revelations which teach the doctrine of immanence; creative and sustaining power; vital force, and intelligence-inspiring power.^[A] Yet if the Immanent God is the spirit proceeding from the presence of Divine Beings, to fill the immensity of space, and called for us men "the Light of Christ," it may well be regarded as true that the Spirit carries with it the whole nature of God, and in some way, reflects all characteristics and attributes of Deity, the moral attributes of wisdom, holiness, truth, justice, love, and mercy as well as the four powers before noted.

[Footnote A: See the revelations quoted in preceding lesson.]

2. The Mission of the Christ: Manifestation of the Immanent Spirit: It was part of the mission of the Christ to manifest this Immanent God, as well as God the Father. He came to reveal the whole of the divine nature. He was God manifested in the flesh;^[A] in him dwelt all the fullness of the Godhead bodily;^[B] it pleased the Father that in him should all fullness dwell;^[C] he was the brightness of the Father's glory and the express image of his person.^[D] But he was also the manifestation of, "the true Light, which lighteth every man that cometh into the world."^[E] Light of Christ, the God Immanent; the invisible made visible; the "Unknown God" of the Greeks made known in Jesus Christ through the preaching of Paul unto them; for whom they ignorantly worshiped declared he unto them by preaching Christ; saying that God whom he preached was not afar off—"not far from every one of us: for in him we live, and move, and have our being,"^[F] making direct reference to that Spirit which fills the immensity of space, the "Unknown God" of the Greeks—the God Immanent, now manifested by the Christ whom Paul was preaching—from whose presence David could not flee; and to whom the darkness was the same as the light—to whom the night shineth as the day.^[G]

[Footnote A: Tim iii:16 and marginal rendering of "manifest" in Oxford Bible.]

[Footnote B: Col. ii:9.]

[Footnote C: Col. i:19.]

[Footnote D: Heb. i:3.]

[Footnote E: St. John i:9.]

[Footnote F: Acts xvii:22-28.]

[Footnote G: Psalms cxxxix.]

3. Moral Effect of the Conception of Immanence, Negatively Expressed: The conception of God as Immanent in the world is of utmost importance both as a religious and a philosophical truth. Its effect upon the mind as establishing a sense of nearness of God is most salutary in its moral effects, and uplifting in its spiritual power. To sense that one lives in the presence of the Divine Consciousness—that known unto God are all his thoughts and all his doings; to dwell with One from whom the darkness and the light are both alike; from whom there is no fleeing; for if one ascend into heaven, lo, He is there; if one make his bed in hell, behold, He is there; if one would take the wings of the morning and dwell in the uttermost parts of the earth or of the sea—there also is this Immanent Spirit.^[A] To live thus in a consciousness of the Divine Presence and Power, makes for righteousness of life. For where may sin and wickedness hide themselves? There is no refuge for them—no escape. If one shall say—"surely the darkness shall cover me," even the night shall be light about him.^[B] Iniquity may not hide itself, and as sin loves not the light, negatively the moral force of consciously living in the presence of God is very great.

[Footnote A: Psalms cxxxix.]

[Footnote B: Ibid.]

4. Moral Effect of the Doctrine of Immanence, Affirmatively Expressed: Affirmatively expressed, the conception and the result of it are even greater, both morally and spiritually. To live consciously in the presence of God must be a source of annoyance and vexation to evil disposed men; and even to men inclined to virtue, an embarrassment, at times, when they recall their many failures to live in harmony with their ideals.^[A] But, on the other hand, for these of the latter class, when they realize that the Divine Presence is sympathetic; that He knows, not only "what's done," but also "what's resisted;" that He knows of the struggle for the attainment of virtue—the hungering and the thirsting after righteousness; that He knows the strength of the temptation, and the weakness of the tempted; that He knows the heart, "each chord, its various tone; each spring, its various bias;" and He will judge, not after the sight of the eyes, neither reprove after the hearing of the ears, but with righteousness shall He judge, and reprove with equity;^[B] judging, "not according to the appearance, but judge righteous judgment."^[C] Men can be assured of a correct registration and truthful report of their deeds, and a judgment upon them neither partial nor prejudiced; which, while it may cause the wicked to tremble, to men conscious of the uprightness of their intentions, and of honest effort in right directions, as God gives them vision to see the right—what encouragement to earnest striving this conception of living in the very presence of God must bring! What calmness it must bring in the midst of conflict! what peace! what assurance of triumph notwithstanding failures, and losses, and the sad exhibitions of human weakness—the outgrowth of a fallen human nature!

[Footnote A: Professor Joseph Le Conte, Professor of Geology and Natural History in the University of California, answering a supposed objection that one might not live and work effectively in the presence of the Immanent Deity, said: "It may alas! be true that this view [Immanence of God in the world] brings us too near Him in our sense of spiritual nakedness and short-coming. It may, indeed, be that we can not live and work in the continual realized presence of the Infinite. It may, indeed, be that we must still wear the evil of a practical materialism on our hearts and minds. It may, indeed, be that in our practical life and scientific work we must still continue to think of natural forces as efficient agents. But, if so, let us at least remember that this attitude of mind must be regarded only as our ordinary work-clothes—necessary work-clothes it may be of our outer lower life—to be put aside when we return home to our inner higher life, religious and philosophical. (Evolution in Its Relation to Religious Thought"—1902—pp. 302-3.)]

[Footnote B: Isaiah xi:3, 4.]

[Footnote C: St. John vii:24.]

5. The Helpfulness that Comes from the Sense of the Nearness of God—His Immanence: Moreover, if the view point of this treatise be the true one, and all the attributes of the Divine nature are carried over into the Divine Spirit that proceeds forth from the presence of God to fill the immensity of space—being the God Immanent—then one may be assured that living at all times and in all places in the presence of the Immanent Spirit, he resides in the atmosphere, at least, of the wisdom, the love, and the mercy of God; which can but add to his comfort, to his assurance, to his strength. Such an one with David can say—

"Search me, O God, and know my heart; try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting."^[A]

[Footnote A: Psalms, cxl:23, 24.]

And else he may say—

"Though I walk through the valley of the shadow of death, I will fear no evil; for thou are near me; thy rod and thy staff they comfort mc."^[A]

[Footnote A: Psalm, xxiii:24.]

Under this sense of nearness, which springs from the doctrine of Immanence, one may again say with David:

"Behold, the eye of the Lord is upon them that fear him, upon them that hope in his mercy;

"To deliver their soul from death, and to keep them alive in famine.

"Our soul waiteth for the Lord: he is our help and our shield."^[A]

[Footnote A: Psalms xxxiii:18-20.]

And yet again:

"The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit.

"Many are the afflictions of the righteous: but the Lord delivereth him out of them all."^[A]

[Footnote A: Psalms xxxiv:18, 19.]

Also:

"God is our refuge and strength, a very present help in trouble.

"Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea;

"Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof.

"There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most high.

"God is in the midst of her; she shall not be moved: God shall help her, and that right early.

"The heathen raged, the kingdoms were moved; he uttered his voice, the earth melted.

"The Lord of hosts is with us; the God of Jacob is our refuge."^[A]

[Footnote A: Psalms xlvi:1-7.]

All which loving trust comes from that blessed sense of nearness of God born of the great doctrine of Immanence—God resident in the world, here and now—a dynamic power in the world—that makes for righteousness, and of which the Christ was and is the manifestation, the Revealer; and the Immanent Spirit is "the Light of Christ."

LESSON IV.

(Scripture Reading Exercise.)

THE PHILOSOPHICAL VALUE OF THE DOCTRINE OF IMMANENCE.

SPECIAL TEXT: "Thou, God, seest me." (Gen. xvi:13.)

DISCUSSION.

1. Modern Revival of the Doctrine of Immanence: On the philosophical side of this conception of the Immanence of God, we are assured that it is the result of the modern world's (i.e. post Kantian) thinking.^[A] Of its value to human thinking and to religion itself, John Fiske—after pointing out the fact that both Clement and Athanasius among the early Christian fathers had held somewhat to the doctrine of immanence as conceived in more modern philosophy, viz—"God Immanent in the universe, and eternally creative"—says:

[Footnote A: "One can securely say that nothing of crucial import has come forward in the interest of human freedom [i.e. freedom of the human will—man as a free moral agent] since Kant started the inspiring but hitherto little fruitful conception of moral autonomy. Instead, as we have seen, the world's thinking has been absorbed in questions that thus far have ended in a persuasion of the immanence of the eternal in all things—at best the all-pervasive presence of an immanent spirit." Howison, "Conceptions of God," Introductions p. 32.]

"Once really adopt the conception of an ever-present God, without whom not a sparrow falls to the ground, and it becomes self-evident that the law of gravitation is but an expression of a particular mode of divine action. And what is thus true of one law is true of all laws. The thinker in whose mind divine action is thus identified with orderly action and to whom a really irregular phenomenon would seem like a manifestation of sheer diabolism, forsees in every possible extension of knowledge a fresh confirmation of his faith in God. From his point of view there can be no antagonism between our duty as inquirers and our duty as worshipers. To him no part of the universe is godless. In the swaying to and fro of molecules and the ceaseless pulsations of ether, in the secular shiftings of planetary orbits, in the busy work of frost and raindrop, in the mysterious sprouting of the seed, in the everlasting tale of death and life renewed, in the dawning of the babe's intelligence, in the varied deeds of men from age to age, he finds that which awakens the soul to reverential awe; and each act of scientific explanation but reveals an opening through which shines the glory of the Eternal Majesty."^[A]

[Footnote A: Fiske-Studies in Religion, pp. 167-3, Works Vol. IX]

2. The World Immanent in God: Still one other thought from the philosophical side of the conception of Immanence is that it enables one to see not only God in nature, but as a necessary corollary, nature in God—"Divine immanence in the world, and the reciprocal immanence of the world in God."^[A] That is to say, in one view, God's presence and power penetrates and pervades nature—the universe; in another view, nature is received into the all-including spiritual presence of God: as the One indwells in the other; so the other dwells in the One.

[Footnote A: Howison—"The Conception of God." p. 96.]

Before now the student has doubtless looked into the clear depths of a crystal-like spring of water; and has seen on the sandy floor of the spring the sunlight that tells him that the sun penetrates the water, in-dwells in the water, or, in poetic terms—

"The sunshine in water lies sleeping."

And as the sunlight penetrates the water so does the water receive and hold the sunlight. As it is in the crystal spring, so is it in the ocean. And so in the universe with the immanence of God and the reciprocal immanence of the world in God. As saith the revelation:

"Judgment goeth before the face of him who sitteth upon the throne, and governeth and executeth all things. He comprehendeth all things, and all things are before him, and all things are round him; and he is above all things, and in all things, and is through all things, and is round about all things; and all things are by nim, and of him, even God forever and forever."^[A]

[Footnote A: Doc. and Cov., Sec. lxxxviii:41.]

The chief value of this statement of the case—apart from the fact of it as a truth—is, it helps one to understand the completeness of the presence of God in the world; so complete is it, that the world is also in God! Also it helps one to an understanding of the more restricted view of the same principle announced in St. John, the declaration of the Christ: "Believe me that I am in the Father, and the Father in me"; and that he and the Father are one^[A]—i.e., the divine nature and spirit are one. One nature participated in by both Father and Son and finally to be participated in by those who are the disciples of the Christ; for in his prayer immediately preceding the hour of his passion—the most pathetic and soul-moving prayer preserved in human language—referring to his disciples he said:

[Footnote A: St. John xiv:11; also xvii.]

"Holy Father, keep through thine own name those whom thou has given me, that they may be one as we are. Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us, and the glory which thou gavest me, I have given them, that they may be one, even as we are one: I in them and thou in me, that they may be made perfect in one. * * * I have declared unto them thy name, and will declare it; that the love wherewith thou hast loved me, may be in them, and I am them."^[A]

[Footnote A: St. John xvii. Paul doubtless refers to the same principle when he says: "For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named; that he would grant you, according to the riches of his glory, to be strengthened with might by his spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in Jove, may be able to comprehend with all Saints what is the breadth and length and depth, and height; and to know the love of Christ which passeth knowledge, that ye may be filled with all the fullness of God." (Eph. iii:14-19.)

And also when he said:

"Let this mind be in you which was also in Christ Jesus: who being in the form of God, thought it not robbery to be equal with God." (Philippians ii:5, 6.)]

3. One Divine Nature in Many Persons: One divine nature, then, is the conclusion; but a divine nature in manifold persons, many, though indeed one, because harmonized into unity of purpose, and will; one divine spirit, rising from one divine nature—though participated in by many; a spirit rising from all Intelligences who have attained to the divine nature and unity in all and through all, manifesting God in his splendor and glory, as creating, sustaining, and guiding power in the universe—both Immanent and personal.

Elsewhere I have said on this subject: One cannot help being profoundly impressed with the great truth that creation, throughout its whole extent, bears evidence of being one system: that it presents at every point unity of design, and harmony in its government. Nor am I unmindful of the force there is in the deduction usually drawn from these premises, viz., that the Creator and Governor of the universe, must necessarily be One. But I am also profoundly impressed by another fact that comes within the experience of man, at least to a limited extent, viz.: the possibility of intelligences arriving at perfect agreement, so as to act in absolute unity. We see manifestations of this principle in human governments, and other human associations of various kinds. And this, too, is observable, viz., that the greater and more perfect the individual intelligence, the more perfect can the unity of purpose and of effort become for the community of intelligences; so that one need only conceive the existence of perfect intelligences to operate together in order to secure perfect oneness; then shall come the one system evident in the universe, exhibiting at every point unity of design, and perfect harmony in its government. In other words, "oneness" can be the result of perfect agreement among many intelligences as surely as it can be the result of the existence of One Only Intelligence. Also, the decrees and purposes of the perfectly united Many can be as absolute as the decrees and purposes of the One Only Intelligence. One is also confronted with the undeniable fact that inclines him to the latter view as the reasonable explanation of the "Oneness" that is evidently in control of the universe—the fact that there are in existence many Intelligences, and, endowed as they are with free will, it cannot be denied that they influence, to some extent, the course of events and the conditions that obtain. Moreover, it will be found, on careful inquiry, that the explanation of the "Oneness" controlling in the universe, on the theory that it results from perfect agreement or unity of Many Intelligences, is more in harmony with the revelations of God on the subject than the theory that there is but One Only Intelligence that enters into its government.^[A]

[Footnote A: Mormon Doctrine of Deity, pp. 137-8.]

John Stuart Mill, in his Essay on Theism, in speaking of the evident unity in nature, which suggests that nature is governed by One Being, comes very near stating the exact truth in an alternative proposition to his first remark, viz.: "A. least, if a plurality be supposed, it is necessary to assume so complete a concert of action and unity of will among them, that the difference is for most purposes immaterial between such a theory and that of the absolute unity of the Godhead."^[A]

[Footnote A: Essays on Religion; Theism p. 133.]

4. Immanence and Manifestation: We must believe from the scriptures previously considered in these lessons that God by his spirit is everywhere and equally present, but it does not follow that the manifestation of God is everywhere and equally the same. There are doubtless persons, conditions, and places, that present more favorable natures and conditions to the manifestation of this universal presence than others. Undoubtedly, if the assumption of this treatise be the right one, viz., that the God Immanent, for us men in the kingdom of the universe we inhabit known as "the Light of Christ"—carries with it the divine attributes of truth, wisdom, justice, holiness, and love, with the rest, then it follows, since like his affinity^[A] to like, that there may be, as said above, persons, conditions and places more congenial to manifestation of the divine spirit than others. There are individual men and perhaps races of men more responsive to the Divine Presence and the divine attributes of which that presence is the atmosphere, than others; and where this is the case there will be the larger manifestation of God. Hence the difference observable among individuals and races and at variant times and places. Those who draw near to God, he draws near to them in manifestations of his presence and power; those who love darkness rather than light, because their deeds are evil, receive not the light; the manifestation of God in them either in presence or power is not possible because the conditions which attend upon that manifestation are not there.

[Footnote A: "For intelligence cleaveth unto intelligence; wisdom receiveth wisdom; truth embraceth truth; virtue loveth virtue; light cleaveth unto light; mercy hath compassion on mercy, and claimeth its own; judgment goeth before the face of him who sitteth upon the throne, and governeth and executeth all things." (Doc. & Cov. Sec. lviii:37-40.)]

6. The Law of Manifestation of the Immanent Spirit: "Draw nigh unto God, and he will draw nigh to you,"^[A] is the law of divine manifestation. Christ, the Revealer of the Divine, Immanent Spirit, as well as of the person, character, brightness, and glory of the Father—the manifestation of all that is divine—"Came unto his own, but his own received him not; but unto as many as received him, to them gave he power to become the sons of God, even to them that believed on his name.^[B] He that believeth on him (i. e. the Christ) is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God."

[Footnote A: James iv:8.]

[Footnote B: St. John i:11, 12.]

"And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.

"For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.

"But he that doeth truth, cometh to the light, that his deeds may be manifest, that they are wrought in God."^[A]

[Footnote A: St. John iii:18-21.]

LESSON V.

(Scripture Reading Exercise.)

DIFFICULTIES INVOLVED IN THE DOCTRINE OF IMMANENCE.

SPECIAL TEXT: "Thou [God] are of purer eyes than to behold evil, and canst not look on iniquity: wherefore lookest thou upon them that deal treacherously and holdest thy tongue when the wicked devoureth the man that is more righteous than he?" (Habakkuk i:13.)

[Footnote A: Under this subdivision of the lesson should be considered especially the matter in note m, this lesson, and the lessons cited from Year Books II and IV above and a review of the lessons cited from former Year Books in note.]

DISCUSSION.

1. Incompatibility of Immanence and Evil Stated: It is conceded that the conception of God Immanent in the universe—everywhere existing and everywhere dynamic power, though not everywhere equally manifested, carries with it many and great difficulties that attend upon all forms of human thinking when seeking the harmony that one feels must exist in the things that are—in truth.

For example: one naturally would say, as soon as the conception of the Immanence of God takes firm lodgment in his mind,—"why, then, if God is in his world everywhere present, and everywhere, not only powerful, but all-powerful; not only knowing, but all-knowing; not only good but all-good, holy in fact, and cannot look upon sin with the least degree of allowance^[A]—why then is there evil in the world, physical suffering, and moral wrong, injustice, cruelty?^[B] Why is the sum of human misery so great?^[C] Why is the sum of human happiness so small?^[D] Why do the good suffer adversity? Why does prosperity so frequently, in this world at least, attend upon the wicked? In the words of the Hebrew prophet addressed to God: "Wherefore lookest thou upon them that deal treacherously, and holdest thy tongue, when the wicked devoureth the man that is more righteous than he"?^[E] Why do the sins of the wicked involve the innocent—why are the innocent made to suffer with the guilty?^[F] Why does truth make such tardy appearance in the world, and why of so partial rather than of universal distribution? How can freedom co-exist, that is, the freedom of man as a free moral agent, co-exist with the Sovereign will of the All-Powerful and Immanent God?^[G]

[Footnote A: Doc. and Cov., Sec. i:31. Also Habakkuk i:13 and Psalms v:4-6.]

[Footnote B: "We cry out for some explanation—for some philosophy which shall show us how evil is consistent with the infinite goodness." (Le Conte, "Conceptions of God," p. 71.)]

[Footnote C: "How terribly large is the proportion of evil? comparing the number of those who are or have been happy, with the number of those who are or have been unhappy, can we say that the great pessimist was very far wrong in calling this the worst possible—he did not say the worst conceivable—world". (Goldwin Smith, discussing "Evolution, Immortality, and Christianity," in North American Review, October, 1907, p. 196.)]

[Footnote D: "The great quest of humanity is happiness. But was the world created to make us happy? I've studied people in all places and conditions and everywhere I've found, when you get below the surface, that it's mostly the insincere individual who says, 'I am a happy man.'" (Thomas A. Edison, the great American Inventor in a Vienna-Austria Interview on "Success in Life," reported in New York World, October 25. 1911.)]

[Footnote E: Habakkuk i:13.]

[Footnote F: See Seventy's Year Book II, Lessons III and IX. Also Year Book IV, Lessons IV and VII and VIII.]

[Footnote G: In order that it may be seen that this is regarded really as doubtful by some powerful minds, and also as a question of grave importance, I quote the following presentation of it by Professor Howison, and which he prints in italics in the work from which I quote it: "Can the reality of human free-agency, of moral responsibility and universal moral aspiration, of unlimited spiritual hope for every soul,—can this be made out, can it even be held, consistently with the theory of an Immanent God? This, for a few awakened minds at least, now becomes the 'burning question.' * * * At all events, the time has come when the question whether this is not so should be raised with all emphasis, and examined to the end. For if our genuine freedom is to disappear when we accept the religion whose God is the Immanent Spirit, then the new religion is in truth a decline from the highest conceptions of the historic faith, and in this regard has no advantage over the religion of the 'Unknowable.'" ("Conceptions of God," p. 30.)]

Professor Le Conte has a valuable passage apropos these questions which I consider too valuable to omit at this point, though it makes rather an extended quotation. On the great question of moral evil, its nature, its origin, its reason—a question inseparably connected with the conception of God, he says:

"In a general way I agree with his [Professor Royce's] explanation of the dark problem of evil. Evil cannot be the true meaning and real outcome of the universe; on the contrary, it means the necessary means of the highest good. * * * Our moral and religious nature is just as fundamental and essential as our scientific and rational nature. As science is not simply passionless acquisition of knowledge, but also enthusiasm for truth, so morality is not passionless rules of best conduct, but impassioned love of righteousness. And this last is what we call religion; for religion is morality touched and vivified with noble emotion. Now, the necessary postulate of science, without which scientific activity would be impossible, is a rational order of the universe; and, similarly, the necessary postulate of religion, without such religious activity would be impossible, is a moral order of the universe. As science postulates the final triumph of reason, so religion must postulate the final triumph of righteousness. Science believes in the rational order, or in law, in spite of apparent confusion; she knows that disorder is only apparent, only the result of ignorance; and her mission is, to show this by reducing all appearances, all phenomena, to law. So also religion is right in her unshakable belief in the moral order, in spite of apparent disorder or evil; she knows that evil is only apparent, the result of our ignorance and our weakness; and her mission is, to show this by helping on the triumph of moral order over disorder. We may, if we like,—as many indeed do,—reject the faith in the Infinite Goodness, and thereby paralyze our religious activity; but then, to be consistent, we must also reject the faith in the Infinite Reason, and thereby paralyze our scientific activity.

So much for a rational justification of the indestructible faith religion has in the Infinite Righteousness, even in the presence of abounding evil. It is founded on the same ground as our indestructible faith in the reign of law in the natural world, and is just as reasonable. Why is it, then, it may be asked, that every one is willing to admit the postulate of science, while so many doubt that of religion? I answer: partly because of feebleness of our moral life in comparison with our physical life; but mainly because the steady advance of science, with its progressive conquest of chaos, and its extension of the domain of order and law, is a continual verification of the postulate of science, and justification of our faith therein; while, on the contrary, the progress of morality and religion is uncertain and often unrecognized, the increase of righteousness and decrease of evil doubtful and even denied. In the presence of such uncertainty, our faith is often sorely tried. We cry out for some explanation—for some philosophy which shall show us how evil is consistent with the Infinite Goodness. We know it is, for that is a necessary postulate. But—how?"^[A]

[Footnote A: The Conception of God—Le Conte's paper, pp. 70-71.]

This philosophy so earnestly asked for I trust is found in the New Dispensation of the Gospel, the light from the revelations in which, I believe, warrant the conclusions in the above paragraph of the Lesson text, and also the conclusions reached in the lessons of previous Year Books cited in note f. Then Professor Le Conte himself gives a reasonably good explanation for the existence of moral evil, which it is only just should be given here since I have quoted him up to the question of why evil exists. This is his answer: "It is that the existence or at least the possibility of a moral being like that of man [should exist]. There are some things which God himself cannot do, viz., such things as are contrary to his essential nature, and such things as are a contradiction in terms and therefore absurd and unthinkable. Such a thing would be a moral being without freedom to choose right or wrong. God could not make man eternally and of necessity sinless, for then he would not be man at all. To make him incapable of virtue, of righteousness, of holiness, for he must acquire these for himself by free choice, by struggle and conquest."^[A]

[Footnote A: The Conception of God, p. 72.]

2. Things Seen and Known but in Part: One may not find the complete answer to all the questions of the second paragraph of this lesson, which make up largely the sum of difficulties for the theist, who believes in God Immanent in the world; but they are somewhat lessened by remembering that here on our plane of human life we know things but in fragments—"We know in part:" We see as through a glass, darkly; not face to face; and will have to await the time of more perfect knowing and seeing before we shall comprehend things as they are in their entirety.

A fine illustration of the mistaken conclusions men form by judging of things seen only in part is to be found in the Prophet Malachi:

"Your words have been stout against me, saith the Lord. Yet ye say, What have we spoken so much against thee?

"Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts?

"And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered.

"Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name.

"And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.

"Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not"^[A]

[Footnote A: Mal. iii:13-18.]

All which tends to establish the thought that this world is the scene of struggle and trial for man, not the place of his full triumph and reward. "In this world your joy is not full [saith the Lord], but in me your joy is full. Therefore care not for the body, neither the life of the body; but care for the soul, and for the life of the soul; and seek the face of the Lord, always, that in patience ye may possess your souls, and ye shall have eternal life."^[A]

[Footnote A: Doc. and Cov., Sec. ci:36-38.]

3. Amid Broken Harmonies: We may be helped somewhat in our present earth-view of things, by holding in consciousness the fact that we live at present in our world amid broken harmonies, under the effects of "the fall," for a wise purpose in God; in a sphere of trial and test; in a purposely arranged department of God's great university for the instruction of the spirits of men in certain all-important matters,^[M] involving also our union with earth elements, leading to a fulness of joy, and without which union men cannot receive a fulness of joy.^[B] Therefore we may say that in our earth-life things are not in a normal state; but in confusion; under stress of special trial and development that shall ultimate in higher and better things—in the golden age of the earth and of humanity, predicted by sages and poets—the millennium of the seers and prophets of God, and the apostles of the Christ—these all bid us hope for higher and better things than we have known on our present plane of existence—a world where we shall no longer see as through a glass darkly, "but face to face;" when we shall no longer know only in part, but know even as we are known; when that which is in part "shall be done away," and that "which is perfect is come."^[C]

[Footnote M: "Religion accounts for the existence of evil as probationary, resistence to the evil being a training of humanity to good." (Goldwin Smith in "North American Review," October, 1907. In connection with this statement see Seventy's Year Book II, Lesson III; also Lesson VIII, IX, X, which deal with "The Fall," "The Purpose of Man's Earth Life," and the "Problem of Evil.")]

[Footnote B: Doc. and Cov., Sec. xciii:32-35.]

[Footnote C: I Cor. xiii.]

There remaineth then a rest for the people of God.^[A] They may look for a city "which hath foundations, whose builder and maker is God."^[B] The vision of St. John, in which he saw descending out of heaven the New Jerusalem, is yet to be realized in fact. Also what he heard proclaimed by "a great voice"—

[Footnote A: Heb. iv:9.]