THE LIVING AND THE DEAD
Both to Hear The Gospel
THE Atonement of Jesus Christ is the means by which salvation has been placed within the reach of all mankind—poor and rich, bond and free, and, be it added, living or dead.
We have seen in the light of scriptural demonstration that, except through compliance with the laws and ordinances of the Gospel as enunciated and prescribed by the Lord Jesus Christ, no man can attain a place in the Kingdom of God.
What then of the dead, who have lived and passed without so much as hearing that there is a Gospel of salvation or a Savior of the race? Are they to be hopelessly and forever damned? If so, the phrase "eternal justice" should be stricken from Scripture and literature, and "infamous injustice" substituted.
Think of the myriads who died before and at the Deluge, of the hosts of Israel who knew only the Law and died in ignorance of the Gospel, and count in with them the millions of their pagan contemporaries; then think of the generations who passed away during the long dark night of spiritual apostasy, predicted by prophecy and attested by history; and contemplate the heathen and but partly civilized tribes of the present day. Are these, to whom no knowledge of the Gospel has come, to be under eternal condemnation in consequence?
In the hereafter the saved and the lost are to be segregated. The Scriptures so avouch. Therefore, were there no salvation for these who have died in ignorance of Christ's Atonement and His Gospel, these benighted spirits could never associate with their descendants who have been privileged to live in an age of Gospel enlightenment, and who have made themselves eligible for salvation by faith and its fruitage, obedience.
I have read of a heathen king, who, through the zealous efforts of missionaries whom he had tolerantly admitted to his realm, was inclined to accept what had been presented to him as Christianity and make it the religion of his people. Though he yearned for the blessed state of salvation which the new religion seemed to offer, he was profoundly affected by the thought that his ancestors, the dead chieftains of his tribe, together with all the departed of his people, had gone to their graves unsaved. When he was told that while he and his subjects could reach heaven, those who had died before had surely gone to hell, he exclaimed with a loud oath "Then to hell I will go with them."
He spoke as a brave man. Though, had he been more fully informed he would have known that the Gospel of Jesus Christ entails no such dire certainty; but that, on the contrary, the spirits of his noble dead would have opportunity of learning, in the world of the disembodied, the saving truth which in the flesh had never saluted their ears.
The Gospel is being preached to the dead. Missionary service in the spirit world has been in progress since its inauguration by the disembodied Christ while His crucified body lay in the tomb. (John 5:25.)
Christ's promise from the cross to the penitent thief dying by His side, that the man should that day be in paradise with the Lord, tells us where the Savior's spirit went and ministered during the interval between death and resurrection. Paradise is not heaven, if by that name we mean the abode of God and the place of the supremely blessed; for in the early light of the resurrection Sunday the Risen Lord decisively affirmed that He had not then ascended to His Father. (See John 20:17.)
Peter tells of the Lord's ministry among the disembodied: "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: By which also he went and preached unto the spirits in prison." (1 Peter 3:18-19.)
The terms of salvation are equally binding upon the quick and the dead: "For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit." (1 Peter 4:6.)
The Atonement would be shorn of its sublime import and effect were its provisions limited to the relative few who have complied with the ordinances of the Gospel in the body. But the Scriptures abundantly show that the Atonement is of universal effect, reaching every soul, both in the certainty of resurrection from death and in the opportunity for salvation through individual obedience. With particular reference to redemption from death Jacob, a Nephite prophet, thus spake: "Wherefore it must needs be an infinite atonement; save it should be an infinite atonement, this corruption could not put on incorruption." (Book of Mormon, 2 Nephi 9:7.)
Obedience to Gospel requirements is likewise of universal application. It follows that if any man has failed, either through neglect or lack of opportunity to meet the requirement, the obligation is not cancelled by death.
GOD OF THE LIVING
All Live Unto Him
"BUT as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living." See Matt. 22:23-33.
These words of the Master were addressed to a party of Sadducees, who had asked, though in irony, concerning certain details of the resurrected state, all the while holding to their unscriptural dogma that there could not be a resurrection from the dead.
The Lord dismissed their circumstantial instance with terse reproof and brief explanation, and went direct to the real point of their question—the actuality of the resurrection then future. He cited a Scripture often quoted in the rabbinical discourses of the time, daily sung in the refrain of the temple chants, and of frequent recurrence in their ceremonial orisons: "I am the God of Abraham, and the God of Isaac, and the God of Jacob."
Jehovah's affirmation of His own identity as expressed in this passage was made to Moses at Horeb. See Exo. 3. At that time Abraham, Isaac, and Jacob, with whom He who there spake unto Moses from amidst the fiery splendor of the burning bush had made covenant of everlasting effect, were dead. The climax of the Master's explanatory and positive doctrine was unanswerable: "He is not a God of the dead, but of the living: for all live unto him." (Luke 20:38.)
Small wonder that certain of the Scribes exclaimed, "Master, thou hast well said," nor that the multitude "were astonished at His doctrine." To acclaim as one of the distinguishing titles of Jehovah that He was the God of the patriarchs whom they most revered, and yet hold that those worthies were dead in the Sadducean sense of death, was inconsistency itself.
The real import of death varies with the point of view. Looked at from this side of the veil it means bereavement, departure, separation, and as some ignorantly profess to believe, annihilation. From the other side it is seen in its verity as the disembodiment of the living, active, intelligent spirit, which existed before its entrance into a tabernacle of flesh and bones, which maintains its individuality after bodily dissolution, and which is destined to be reembodied in the resurrection.
In these several states of existence the spirit is the same being, with specific powers and functions, endowed with agency or choice, and therefore strictly accountable. Death of the body in no sense extinguishes the conscious personality of the spirit nor does it terminate individual accountability.
Peter tells us of disembodied spirits who had lived in the flesh during the Noachian dispensation, and who through disobedience and wilful rejection of the Gospel had incurred bodily destruction, and imprisonment of their undying spirits throughout the centuries from Noah to Christ. Unto them the disembodied Savior went and preached the Gospel. They were therefore alive, possessed of understanding, and capable of accepting or again rejecting the Gospel of salvation.
Yet they were all numbered among the dead as man counts the departed; and for that matter so was the Christ, for His visitation to those "spirits in prison" was made during the interval of His death on the cross and His emergence from the tomb with spirit and body reunited—a resurrected Soul.
The Nephite prophet Alma set forth in words of inspired plainness the continuity of intelligent existence after death:
"Now concerning the state of the soul between death and the resurrection. Behold, it has been made known unto me, by an angel, that the spirits of all men, as soon as they are departed from this mortal body; yea, the spirits of all men, whether they be good or evil, are taken home to that God who gave them life. And then shall it come to pass that the spirits of those who are righteous are received into a state of happiness, which is called paradise; a state of rest; a state of peace, where they shall rest from all their troubles and from all care, and sorrow. . . . Now this is the state of the souls of the wicked; yea, in darkness, and a state of awful, fearful, looking for the fiery indignation of the wrath of God upon them; thus they remain in this state, as well as the righteous in paradise, until the time of their resurrection." (Book of Mormon, Alma 40.)
And as to the individual existence in and after the resurrection, the same revelator has given us this Scripture:
"Now, there is a death which is called a temporal death: and the death of Christ shall loose the bands of this temporal death, that all shall be raised from this temporal death. The spirit and the body shall be reunited again in its perfect form; both limb and joint shall be restored to its proper frame, even as we now are at this time; and we shall be brought to stand before God, knowing even as we know now, and have a bright recollection of all our guilt. Now this restoration shall come to all, both old and young, both bond and free, both male and female, both the wicked and the righteous." (Alma 11.)
BEYOND THE GRAVE
Repentance Possible Even There
IN view of scriptural affirmation that between His death and resurrection Christ visited and ministered to the spirits who had been disobedient, and who, because of unexpiated sins were still held in duress, it is pertinent to inquire as to the object and scope of the Savior's ministry among them. (See 1 Peter 3:18-19; and 4:6.)
His preaching "to the spirits in prison" must have been purposeful and positive. Moreover, it is not to be assumed that His message was other than one of relief and mercy. Those to whom He went had long been in a state of durance, deprivation and suffering. To them came the Redeemer to preach, not to further condemn, to show them the way that led to light, not to intensify the darkness of their despair.
Had not that visit of deliverance been long predicted? Centuries earlier Isaiah had voiced the word of Jehovah concerning the state of proud and wicked spirits: "And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited." (Isa. 24:22; see also 42:6, 7.) David, conscious of his own transgression, but thrilled with contrition and hope, sang in measures of mingled sorrow and joy: "Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. For thou wilt not leave my soul in hell." (Psa. 16:9-10.)
Inasmuch as Christ preached the Gospel to the dead, His ministry must have included the affirmation of His own atoning death, the inculcation of faith in Himself and in the whole plan of salvation, which includes as a fundamental essential, contrite repentance acceptable unto God.
Peter specifies the purpose of the Savior's introduction of the Gospel to departed spirits as "that they might be judged according to men in the flesh, but live according to God in the spirit." (1 Pet. 4-6.) Through latter-day revelation we learn that among the inhabitants of the terrestrial world, or lesser kingdom of glory, are "they who are the spirits of men kept in prison, whom the Son visited, and preached the gospel unto them, that they might be judged according to men in the flesh; who received not the testimony of Jesus in the flesh, but afterwards received it." (D&C 76:73-74.)
Progression, then, is possible beyond the grave. Advancement is eternal. Were it otherwise, Christ's ministry among the disembodied would be less than fable and fiction. Equally repugnant is the thought that though the Savior preached faith, repentance and other principles of the Gospel to the imprisoned sinners in the realm of spirits, their compliance was impossible.
It is not difficult to conceive of disembodied spirits being capable of faith and repentance. Death has not destroyed their status as individual intelligences. As they hear the glad tidings of the Gospel some will accept, and others, the obstinate and rebellious, will reject and for a further period will have to languish in prison.
Besides the principles of the Gospel there are certain ordinances involving material works, which are indispensable to salvation. Among these the Scriptures specify baptism by immersion in water, and the reception of the Holy Ghost by the imposition of authorized hands. How can a man be baptized when he is dead? The answer is that the necessary ordinances may be administered vicariously for the dead to their living representatives in the body. Thus, as a man may be baptized in his own person for himself, he may be baptized as proxy for his ancestral dead. Herein we find point and explanation of Paul's challenging question to the doubting Corinthians: "Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?" (1 Cor. 15:29.)
The Church of Jesus Christ of Latter-day Saints affirms that the Divine plan of salvation is not bounded by the grave; but that the Gospel is deathless and everlasting, reaching back through all the ages that have sped, and forward into the eternities of the future. Vicarious service by the living in behalf of the dead is in line with and a result of the supreme vicarious sacrifice embodied in the Atonement wrought by the Savior of the world.
Largely for the administration of ordinances in behalf of the dead the Latter-day Saints build and maintain Temples, wherein the living posterity enter the waters of baptism and receive the laying on of hands for the gift of the Holy Ghost, as representatives of their departed progenitors. This labor was foretold through Malachi as a necessary and characteristic feature of the last dispensation, preceding the advent of Christ in glory and judgment. Thus, the dead fathers and living children are turned toward one another in the affection of a kinship that is to endure throughout eternity. (See Mal. 4:5-6.)
We solemnly aver that on April 3, 1836, Elijah the ancient prophet came to earth and committed unto the restored Church the authority and commission to administer in behalf of the dead. (See D&C 110: 13-16.)
OPPORTUNITY HERE AND HEREAFTER
Free Agency and Its Results
REPENTANCE and other good works, whereby the saving grace of Christ's Atonement may be made of individual effect for the remission of sins, are possible to the dead; and furthermore, the required ordinances of the Gospel may be administered to the living in behalf of the departed.
Let it not be assumed that the doctrine of vicarious labor for the disembodied implies, even remotely, that the administration of ordinances in behalf of the dead operates in the least degree to interfere with the right of choice and the free exercise of agency on their part. They are at liberty to accept or reject ministrations intended for their benefit; and so they will accept or reject in accord with their penitent or unregenerate condition, even as is the case with those whom the Gospel message reaches in mortality.
Though baptism be authoritatively administered to a living person as proxy for a dead ancestor, that spirit will derive no immediate advancement nor salvation thereby if he has not yet attained faith in the Lord Jesus Christ, or if he be still unrepentant. Even as Christ has made salvation possible to all, though few there be who accept the prescribed conditions in the flesh, so vicarious ordinances may be administered for many in the spirit realm who are not yet prepared to avail themselves of the opportunities thus placed within their reach.
It is evident that labor in behalf of the dead is two-fold; that performed on earth would remain incomplete and futile but for its supplement and counterpart beyond the veil. Missionary work is in progress there—work compared with which the evangelistic labor on earth is relatively of small extent. There are preachers and teachers, ministers invested with the Holy Priesthood, all engaged in proclaiming the Gospel of Jesus Christ to spirits still sitting in darkness. This great labor was inaugurated by the Savior during the brief period of His disembodiment. It is reasonable and consistent to hold that the saving ministry so begun was left to be continued by others duly authorized and commissioned; just as the work of preaching the Gospel and administering therein among the living was committed to the Apostles of old through their ordination by the Lord Himself.
Missionary service in the spirit world is primarily effective among two classes: (1) those who have died in ignorance of the Gospel—i. e., those who have lived and died without law, and who therefore cannot be condemned until they have come to the knowledge and opportunity requisite to obedience; and (2) those who failed to comply with the laws and ordinances of the Gospel in the flesh, and who through the experiences of the other world have come to the contrite and receptive state.
It is unreasonable and vitally opposed to both letter and spirit of Holy Scripture to assume that neglect or rejection of the call to repentance in this life can be easily remedied by repentance hereafter. Forfeiture through disobedience is a very real loss, entailing deprivation of opportunity beyond all human computation. Refusal to hear and heed the word of God is no physical deafness, but a manifestation of spiritual disease resulting from sin. Death is no cure for such. The unrepentant state is a disorder of the spirit, and, following disembodiment, the spirit will still be afflicted therewith.
What ages such an afflicted one may have to pass in prison confines before he becomes repentant and therefore fit for cleansing, we may not know. The unrepentant hosts who rejected the Gospel in the days of Noah remained in thraldom until after the crucifixion of Christ. (See 1 Peter 3:18-20.) The prophet Amulek admonished the people to repent while opportunity permitted. Consider his inspired appeal:
"For behold, this life is the time for men to prepare to meet God. . . . Ye cannot say, when ye are brought to that awful crisis, that I will repent, that I will return to my God. Nay, ye cannot say this; for that same spirit which doth possess your bodies at the time that ye go out of this life, that same spirit will have power to possess your body in that eternal world. For behold, if ye have procrastinated the day of your repentance, even until death, behold, ye have become subjected to the spirit of the devil, and he doth seal you his." (Book of Mormon, Alma 34:32-35.)
Revelation in the current age confirms the earlier Scriptures in emphasizing the fact that mortality is the probationary state, and that the individual achievements or forfeitures in this life will be of eternal effect, notwithstanding the merciful provision made for advancement in the hereafter. The celestial kingdom of glory and eternal communion with God and Christ is provided for those who obey the Gospel when they learn of it. The lower or terrestrial state will be the inheritance of such as "received not the testimony of Jesus in the flesh, but afterwards received it." Yet lower is the telestial abode of the less deserving; and deepest of all, the awful banishment of the sons of perdition. (See D&C 76.)
THE SPIRIT WORLD
Paradise and Hades
IT is a common practise to designate the place, the time, or the state of existence following death as the hereafter; indeed, that term is defined by lexicographers as the future life. The application is a broad one, too broad to be regarded as descriptive except in the matter of sequence.
Nevertheless, the expression is a convenient one, and is practically synonymous with the poet's phrase "the great unknown." Its usage is a confession of uncertainty or ignorance of what awaits us beyond; and as to duration it embraces eternity, without divisions or periods either as to condition or time. Holy Scripture is more definite, and like Paul's commanding call, on Mars' Hill, to the worshipers of "the unknown God," summons us to hear and learn the truth.
The world of the disembodied was known to the Hebrews as Sheol and to the Greeks as Hades; and these terms, meaning the unseen or unknown world, are translated Hell in our version of the Old and New Testaments, respectively. In a few New Testament passages referring to the state of the damned, Gehenna is the original of the term Hell.
"Paradise" first appears in the Bible in the Savior's utterance from the cross promising the penitent thief a place there (Luke 23:43); and the word occurs subsequently but twice. Paradise is distinctively the abode of the righteous during their period of disembodiment, and is in contrast with the "prison" tenanted by disobedient spirits. (1 Peter 3:19, 20.)
The several places or states mentioned above have reference to the existence of disembodied spirits, and therefore embrace only that period of the hereafter between death and resurrection. Beyond the spirit world, with its Paradise and its prison, lies the eternity of the resurrected state, in the which men shall endure, with spirits and bodies reunited, redeemed from the thraldom of death, and, according to the record of their mortal lives, saved or condemned.
The hereafter, therefore, comprises severally the disembodied and the reembodied existences of the individual; and these must be distinctly segregated in any rational conception of the future life based on Scripture. Read the testimony of the prophet Alma:
"Now concerning the state of the soul between death and the resurrection. Behold, it has been made known unto me, by an angel, that the spirits of all men, as soon as they are departed from this mortal body; yea, the spirits of all men, whether they be good or evil, are taken home to that God who gave them life.
"And then shall it come to pass that the spirits of those who are righteous are received into a state of happiness, which is called paradise; a state of rest; a state of peace, where they shall rest from all their troubles and from all care, and sorrow, etc.
"And then shall it come to pass, that the spirits of the wicked, yea, who are evil; for behold, they have no part nor portion of the Spirit of the Lord; for behold, they chose evil works rather than good; therefore the spirit of the devil did enter into them, and take possession of their house; and these shall be cast out into outer darkness; there shall be weeping, and wailing, and gnashing of teeth; and this because of their own iniquity; being led captive by the will of the devil.
"Now this is the state of the souls of the wicked; yea, in darkness, and a state of awful, fearful, looking for the fiery indignation of the wrath of God upon them; thus they remain in this state, as well as the righteous in paradise, until the time of their resurrection." (Book of Mormon, Alma 40:11-14.)
It is evident that the final judgment of mankind is to be reserved until after the resurrection; while in another sense judgment is manifest in the segregation of the disembodied, for in the intermediate state like will seek like, the clean and good finding companionship with their kind, and the wicked congregating through the natural attraction of evil for evil.
The essential features of the intermediate state are deducible from the Lord's parable of the rich man and Lazarus. Read Luke 16:19-31. While it would be critically unfair to affirm doctrinal principles on the incidents of an ordinary story, we cannot admit that Christ would teach falsely even in parable; and therefore we accept as true our Lord's portrayal of conditions in the spirit world. That righteous and unrighteous dwell apart between death and resurrection is made clear. Paradise, or, as the Jews liked to designate that blessed abode, "Abraham's bosom," is not the place of final glory, any more than the hell to which the rich man's spirit went is the final habitation of the lost. Between the two, however, "there is a great gulf fixed." To that intermediate state of existence men's works do follow them (Rev. 14:13); and the dead shall find that in their bodiless state their condition is that for which they have prepared themselves while in the flesh.
HOW LONG SHALL HELL LAST?
The Duration of Punishment
WE are accustomed to speak broadly of salvation and condemnation in the hereafter as reward and punishment, respectively. The Scriptures justify this usage, and furthermore make plain the fact that reward or punishment will be a natural and inevitable heritage resulting from individual righteousness or sin.
The Eternal Judge of the quick and the dead is bound by His own inviolable laws—and no less so than by His Divine attributes of justice and mercy—to exalt every deserving soul, and to validate and enforce the loss and suffering consequent to wilful wickedness. Verily, the Lord God is no respecter of persons, condoning the unexpiated sins of favorites and inflicting punishment upon others for but equal guilt. Such an unbelievable condition would mean injustice and vindictiveness.
Everlasting blessedness is thoroughly consistent with justice. The souls that attain to salvation and eternal life "shall have glory added upon their heads forever and ever." (Pearl of Great Price, p. 66.) But the thought of never-ending punishment as the fate of all who die in their sins is repugnant; and rightly so.
As reward for righteous living is to be proportionate to deserts, so punishment for sin must be graded according to the offense. The purpose of punishment is disciplinary, reformatory, and in support of justice. God's mercy is as truly manifest in the expiatory suffering, which He allows, as in the endless joys of salvation, which He bestows.
As to the duration of punishment, we may take assurance that it shall be measured to the individual in just accordance with the sum of his iniquity. That every sentence for sin must be interminable is as directly opposed to a rational conception of justice as it is contradictory of the revealed Word of God.
It was mercifully foreordained that even the prisoners thronging the pit should in due time be visited (Isa. 24:21-22), and be offered means of amelioration (42:7). David sang right rapturously, "Thou wilt not leave my soul in hell." (Psa. 16:10.)
True, the Scriptures speak of endless punishment, and depict everlasting burnings, eternal damnation, and the sufferings incident to unquenchable fire, as features of the judgment reserved for the wicked. But none of these awful possibilities are anywhere in Scripture declared to be the unending fate of the individual sinner.
Blessing or punishment ordained of God is eternal, for He is eternal, and eternal are all His ways. His is a system of endless and eternal punishment, for it will always exist as the place or condition provided for the rebellious and disobedient; but the penalty as visited upon the individual will terminate when through repentance and expiation the necessary reform has been effected and the uttermost farthing paid.
Even to hell there is an exit as well as an entrance; and when sentence has been served, commuted perhaps by repentance and its attendant works, the prison doors shall open and the penitent captive be afforded opportunity to comply with the law, which he aforetime violated. But the prison remains, and the eternal decree prescribing punishment for the offender stands unrepealed. So it is even with the penal institutions established by man.
To this effect hath the Lord spoken in the current age: "I am Alpha and Omega, Christ the Lord; yea, even I am He, the beginning and the end, the Redeemer of the world. . . . And surely every man must repent or suffer, for I, God, am endless. Wherefore, I revoke not the judgments which I shall pass, but woes shall go forth, weeping, wailing and gnashing of teeth, yea, to those who are found on my left hand. Nevertheless it is not written that there shall be no end to this torment, but it is written endless torment. Again, it is written eternal damnation . . . for, behold, I am endless, and the punishment which is given from my hand, is endless punishment, for Endless is my name. Wherefore eternal punishment is God's punishment. Endless punishment is God's punishment."
The revelation continues: "Therefore I command you to repent—repent lest I smite you by the rod of my mouth, and by my wrath, and by my anger, and your sufferings be sore—how sore you know not! how exquisite you know not! yea, how hard to bear you know not! For behold, I, God, have suffered these things for all, that they might not suffer if they would repent. But if they would not repent, they must suffer even as I, which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit: and would that I might not drink the bitter cup and shrink—Nevertheless, glory be to the Father, and I partook and finished my preparations unto the children of men." (D&C 19.)
The inhabitants of the telestial world—the lowest of the kingdoms of glory prepared for resurrected souls, shall include those "who are thrust down to hell" and "who shall not be redeemed from the devil until the last resurrection." (76:82-85.) And though these may be delivered from hell and attain to a measure of glory with possibilities of progression, yet their lot shall be that of "servants of the Most High, but where God and Christ dwell they cannot come, worlds without end." (v. 112.) Deliverance from hell is not admittance to heaven.
SALVATION AND EXALTATION
Advancement Worlds Without End
IMPROVEMENT, advancement, progression, here and hereafter, are basal principles of the Divine plan with respect to the souls of men. Earth-life with its varied experiences of joy and sorrow, of success and failure, of temptation and resistance thereto, all the bitter and the sweet of mortal existence may be turned to eventual good in the development of the individual soul.
We hold as reasonable, scriptural, and true, that advancement in righteous achievement and power for good shall be a feature of the future life, both during the period of disembodiment and in and after the resurrection from the dead. Nevertheless, ability to progress in eternity is largely conditioned by the thoroughness of our education in the school of mortality.
Our status in the hereafter will be found to be primarily dependent upon the merits or demerits of our life here; and beyond as in this world ability to advance will be varied and graded. Wilful neglect here may forfeit both ability and opportunity there. Hence, though in the mercy of God the Gospel is being preached in the spirit world, and vicarious administration of the essential and saving ordinances is provided for, to the end that the repentant dead "might be judged according to men in the flesh, but live according to God in the spirit" (1 Peter 4:6), disembodied spirits may be incapacitated and ineligible even for repentance, and for the benefits of baptism administered in their behalf upon earth, until they shall have learned in the spirit world the primary lessons that they ignored or rejected while in the flesh. To this effect spake Alma the prophet:
"There was a space granted unto man in which he might repent; therefore this life became a probationary state; a time to prepare to meet God; a time to prepare for that endless state, which has been spoken of by us, which is after the resurrection of the dead." (Book of Mormon, Alma 12:24.)
"For behold, this life is the time for men to prepare to meet God; yea, behold the day of this life is the day for men to perform their labors.
"And now as I said unto you before, as ye have had so many witnesses, therefore, I beseech of you, that ye do not procrastinate the day of your repentance until the end; for after this day of life, which is given us to prepare for eternity, behold, if we do not improve our time while in this life, then cometh the night of darkness, wherein there can be no labor performed.
"Ye cannot say, when ye are brought to that awful crisis, that I will repent, that I will return to my God. Nay, ye cannot say this; for that same spirit which doth possess your bodies at the time that ye go out of this life, that same spirit will have power to possess your body in that eternal world.
"For behold, if ye have procrastinated the day of your repentance, even until death, behold, ye have become subjected to the spirit of the devil, and he doth seal you his; therefore, the Spirit of the Lord hath withdrawn from you, and hath no place in you, and the devil hath all power over you." (34:32-35.)
Some degree of salvation shall be granted to every soul who has not forfeited all claim thereto. But Salvation as a graded state provided for all who have not sinned unto the incurring of the dread penalty of the second death is far exceeded by the Exaltation provided for the valiant righteous. Of such as are worthy of a measure of salvation, yet who have failed to lay hold on the higher blessings and privileges of eternal life, including the perpetuity of the family relation through the sealing ordinances administered under the authority of the Holy Priesthood, title to which is to be won by individual effort by and through the laws and ordinances of the Gospel of Jesus Christ, the Lord has spoken in this dispensation, saying that they "are appointed angels in heaven, which angels are ministering servants, to minister for those who are worthy of a far more, and an exceeding, and an eternal weight of glory. For these angels did not abide my law, therefore they cannot not be enlarged, but remain separately and singly, without exaltation, in their saved condition, to all eternity, and from henceforth are not Gods, but are angels of God, for ever and ever." (D&C 132:16-17.)
Progression in eternity is to be along well defined lines; and thus the inheritors of any specific order or kingdom of glory may advance forever without attaining the particular exaltation belonging to a different kingdom or order. Of those who shall belong to the Telestial or lowest kingdom of glory we read:
"But behold, and lo, we saw the glory and the inhabitants of the Telestial world, that they were as innumerable as the stars in the firmament of heaven, or as the sand upon the sea shore; and heard the voice of the Lord, saying: These all shall bow the knee, and every tongue shall confess to him who sits upon the throne for ever and ever. For they shall be judged according to their works, and every man shall receive according to his own works, his own dominion, in the mansions which are prepared. And they shall be servants of the Most High, but where God and Christ dwell they cannot come, worlds without end." (76:109-112.)
DEITY AS EXALTED HUMANITY
Man Is a God in Embryo
WE read of our Lord's presence at a winter festival in Jerusalem, the Feast of Dedication. As He stood in Solomon's Porch He was assailed with questions from some of the more prominent Jews; and His answers so stirred their priestly wrath that they essayed to stone Him to death. Read John 10:22-42. The chief cause of their anger lay in Christ's affirmation of His actual relationship to the Father as the veritable Son of God. To the assault of the infuriated and sin-blinded Jews Jesus responded with these words: "Many good works have I showed you from my Father; for which of those works do ye stone me?" And the answering howl of the mob was: "For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God."
Blasphemy was the blackest crime in the Mosaic category; and the prescribed penalty was death by stoning. The essence of this capital offense lay in falsely claiming for one's self or attributing to man the authority belonging to God, or in ascribing to Deity unworthy attributes. Jesus had proclaimed to the angry Jews His inherent power to grant eternal life unto all who would believe on Him and do the things He taught. Hence the frightful charge of blasphemy hurled at the Son of God, who spake as the Father gave commandment.
Our Lord reminded them that even human judges of their own, being empowered by Divine authority and therefore acting in the administration of justice as representatives of Deity, were called gods (see Psalm 82:1, 6); and then, with sublime pertinence asked: "Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?"
The actuality of the relationship between Jesus the Son and God the Father as set forth in the Scriptures cited is in accord with Scripture in its entirety; and that humankind are veritably children of that same Father, Jesus Christ being the Firstborn of the spirits, and therefore our Elder Brother, is attested by the same high and unquestionable authority.
The Jews denied and blasphemously decried the Godship of Christ because He was to them a man, the reputed son of a carpenter, and His mother, brothers and sisters were known to them as familiar townsfolk. Christ emphatically affirmed that He was following His Father's footsteps, as witness His words on another occasion, when the Jews tried to kill Him because He had said "that God was his Father, making himself equal with God. Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise." Read John 5:17-23. In the verse following, Jesus declared that unto Him the Father showed all things that He, the Father, did. In connection with the same occurrence He declared, "My Father worketh hitherto, and I work."
It is plain that Jesus Christ recognized the literal relationship of Sonship which He bore to the Father; and moreover, that He was pursuing a course leading to His own exaltation, a state then future, which course was essentially that which His Father had trodden aforetime. To the Father's supremacy He repeatedly testified, and expressly stated, "My Father is greater than I." (John 14:28.)
Jesus Christ lived and died a mortal Being, though distinguished in certain essential attributes from all other mortals because of His status as the Only Begotten of God His Father in the flesh. Yet Jesus Christ has attained the supreme exaltation of Godship, and has won His place at the right hand of the Eternal Father. Ponder the significance of His words: "For as the Father hath life in himself; so hath he given to the Son to have life in himself." (John 5:26.) The teachings of the Church of Jesus Christ of Latter-day Saints on this affirmation by the Lord Jesus were set forth by Joseph Smith the prophet in this wise:
"As the Father hath power in Himself, so hath the Son power in Himself, to lay down His life and take it again, so He has a body of His own. The Son doeth what He hath seen the Father do: then the Father hath some day laid down His life and taken it again; so He has a body of His own."
And further: "God Himself was once as we are now, and is an exalted Man, and sits enthroned in yonder heavens. That is the great secret. If the veil was rent to-day, and the Great God who holds this world in its orbit, and who upholds all worlds and all things by His power, was to make Himself visible—I say, if you were to see Him to-day, you would see Him like a man in form—like yourselves in all the person, image, and very form as a man; for Adam was created in the very fashion, image, and likeness of God, and received instruction from, and walked, talked and conversed with Him, as one man talks and communes with another."
We read further: "The Father has a body of flesh and bones as tangible as man's; the Son also." (D&C 130:22.)
Our belief as to the relationship of humanity to Deity is thus expressed:
"As man is God once was; as God is man may be."
BE YE PERFECT
Is It Possible?
SOME knowledge of the attributes of God is essential to intelligent worship. Granted that finite man cannot comprehend infinity; yet consistency forbids us carrying this self-evident truth to the extent of saying that because God is infinite man can have no conception of His nature or character.
If God be but a vast formless nonentity, filling all space and therefore illimitable, substanceless, devoid of body and parts, incapable of emotions and passions, He is not my Father, I am not His son. To the contrary, the Scriptures affirm that humankind are the children of God, fashioned after His likeness in both spirit and body; and conversely, He must be of definite form and feature, possessed of a body perfect in all its parts, and He likewise perfect in all His acts.
On the night of the betrayal, while comforting the sorrow-stricken Eleven by solemn and lofty discourse, Jesus said unto them: "Ye believe in God, believe also in me. . . . If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him."
The faithful Philip broke in with an appealing request: "Lord, shew us the Father, and it sufficeth us." The Lord's response was an unequivocal avowal that He was His Father's exact presentment, so that whosoever had seen Him had seen unto what and whom the Father was like. Note the explicit and withal pathetic words of the heavy-hearted Christ: "Have I been so long time with you, and yet hast thou not known me, Philip? He that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?" See John 14:1-10.
Jesus Christ, the Man, was and is in the express likeness of His Father's Person; and, since the consummation of His mission in the flesh and His victory over death whereby comes the resurrection, He has been exalted to the Father's state of glory and perfection. See Heb. 1:1-4.
Though the thoughts and activities of God be as far above the ways of men as the heavens are above the earth, they are nevertheless of a kind with human yearnings and aspirations, so far as these be the fruitage of holiness, purity, and righteous endeavor. Though our planet be but as a drop of the ocean compared with the many greater orbs, it is not the least of all; and what we have come to know of other worlds is primarily based on analogy with the phenomena of our own. Notwithstanding that Deity is perfect and humanity grossly imperfect, we may learn much of the Higher by a study of the lower in its true and normal phases.
As an impressive and profound climax to one division of the sublime discourse, The Sermon on the Mount, the Master said: "Be ye therefore perfect, even as your Father which is in heaven is perfect." (Matt. 5:48.)
What led up to this utterance, calling for the explanatory "therefore" by which the relation of premises and conclusion is expressed? A studious reading of the entire chapter gives answer. Following the Beatitudes and certain well defined admonitions and precepts, the Lord made plain the distinction between the Law under which Israel had professedly lived from Moses down, and the higher requirements of the Gospel taught by Christ. Again and again the introductory, "Ye have heard that it was said by them of old time," is followed by the authoritative, "But I say unto you." Obedience to the Gospel, which comprises all the essentials of the Law, was enjoined as the means by which man may become perfect, even in the sense in which the Father in heaven is perfect.
It is a significant fact that when Jesus Christ, a resurrected and glorified Being, visited the Nephite branch of the House of Israel on the Western Continent, He included Himself with the Father as the existent ideal of perfection, as thus appears: "Therefore I would that ye should be perfect even as I, or your Father who is in heaven is perfect." (Book of Mormon, 3 Nephi 12:48).
The road to exaltation and perfection is opened through the Gospel of Christ. We cannot rationally construe our Lord's admonition as implying an impossibility. We are not required to assume that man in mortality can attain the perfection of an exalted and glorified personage, such as either the Father or Jesus Christ. However, man may be perfect in his sphere as more advanced intelligences may be in their several spheres; yet the relative perfection of the lower is vastly inferior to that of the higher. We can conceive of a college freshman attaining perfection in his class; yet the honors of the upper classman are beyond; and graduation, though to him remote, is assured if be do but maintain his high standing to the end.
After all, individual perfection is relative and must be gaged by the law operative upon us. In 1832 the Lord thus spake through His prophet Joseph Smith: "And again, verily I say unto you, that which is governed by law is also preserved by law, and perfected and sanctified by the same." (D&C 88:34.)
The law of the Gospel is a perfect law; and the sure effect of full obedience thereto is perfection. Of those who attain exaltation in the celestial kingdom Christ has declared: "These are they who are just men made perfect through Jesus the Mediator of the new covenant, who wrought out this perfect Atonement through the shedding of his own blood." (76:69.)