Origin and Nature of Man, from the Standpoint of Revelation and Reason

ORIGIN AND NATURE OF MAN, FROM THE STANDPOINT OF REVELATION AND REASON. BY ELDER JOHN NICHOLSON.

II.

The attendance at the second meeting arranged between Messrs. Wondon, Tudor and Tree, for the elucidation and explanation of the latter's religious views, was as prompt as at the first. Its ob- ject was at once proceeded with. — Mr. Tree At our first interview, held for investigation, it was intimated that further evidence of man's relationship to God would be presented; also that some of the declarations of modern revelation concerning the ante-mortal life of man would be ad- duced. Mr. Tudor — am unable yet to grasp the idea of God as an I

individual Being. My conception of him that he a universally is is

something which operates existent, intelligent space —an organ- in

izing, regulating force. In fact, when I have attempted to think of him I have been mentally overwhelmed; yet I cannot divest myself of the belief that there must be a Supreme Being, who is all-wise and all-powerful. Mr. Tree — understand your idea of God to be that he I is not

a concentrated intelligence, but simply diffusive, and dwells every- where, throughout the universe. Mr. Tudor —Yes, because there is infinitude in unrestricted diffusion.

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Mr. Tree — grant that God I is diffusive and exists and oper- ates everywhere. This is a position of revelation. But I ask you, Mr. Tudor, if it can be shown that ther^is power in concentrated or individual, as well as in diffused existence, whether you would admit that both must be combined in Deity? Surely no idea attribut- ing an absence in him of any principle of being connected with the exercise of complete power could be correct? I have already stated that revelation clearly asserts that God is spiritually diffusive, and many men of towering intelligence have been deeply convinced of the truth of this assertion, evidently by their own personal experience, and have emphatically announced their convictions.Among these is John Ruskin, a notable char- acter, and learned "A spirit actually does exist man, who said: which teaches the ant its path, the bird her building, and men whatever noble deeds and lovely arts are possible to them." But the point of your inquiry is in reference to the individual being of God. The reasoning upon this theme must neces- sarily be analogical; therefore we must consider the nature and qualifications of man, the being who, so far as we have knowledge, stands next to God in the possession of facilities for power and per- petual existence. In scanning him, well might we exclaim, with Shakespeare: "What apiece of work is man; how noble in reason; how infinite in faculties, in form and moving how express and ad- mirable; in action how like an angel; in apprehension how like a God!" Regard his achivements, which have been attained through the ages, from the beginning, a fact exhibited by the accumulated evidences of his marvelous intelligence and skill existing in the chief relic-centres of the world. In our own day of accumulated development of opportunities of all time to this point, we are, on every hand, surrounded by products of human intelligence that would have been considered miraculous by any of the generations of the past. This wonderful being has subjugated the elements to his will and made them subservient to his use. He has, in a sense, annihilated time and distance and shown that God had in- deed given him power upon the earth and over every living crea- ture upon its face. A host of men throughout the ages have towered above the

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masses of their fellows, and made such astounding progress with- in the brief span of a human life, as to almost make it appear that they were exceptions to the universal rule of graduation of devel- opment. They have seemed to leap from the comparative crudity associated with the earlier stages of mortal life into one of bril- liant advancement on the pathway of moral and intellectual pro- gress. These exceptional characters are indicators which point fav- orably in support of the theory of man's ante-mortal existence. It is reasonable to presume that such proofs of capacity are the

results of a former life and progressive experience, reopened by contact with new and necessary opportunities. Man is a personal intelligence, and in that capacity is a for- cible illustration of the power of the principle of concentration, but he is likewise, in a sense, diffusive. He is surrounded by what, for convenience sake, is sometimes called an individual atmosphere, through which his presence may be felt, although he may not utter a word. He may even stand upon one part of the globe and the potency of his influence be exercised over myriads of people,reaching the remotest parts of earth, among beings who never beheld him. The effects of his personality may even be felt for ages subsequent to his removal by death. Hence, through him is exhibited the potency of the principle of concentrated and diffused existence in combination. Surely such manifestations exhibit his relationship to Deity, supporting the fact of the "fatherhood of God and universal brotherhood of man." Mr. Tudor—But you will doubtless admit that men who ex- hibit such capacities as you speak of are exceptional.

Mr. Tree—I have already made such an admission, by stating that such characters tower above the masses of their fellow-men. But your question merely brings up the principle of classification —degrees of quality and development among one kind of being— but this theme properly belongs to another part of our investigation, and will appropriately be considered at a later stage of it. Mr. Wondon— Heretofore I have always imagined that what is called rationalism was opposed to religion. Indeed, this idea of the antagonism between rationalism and religion is general.

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In Mr. Tree's presentation no such difference appears. On the contrary there is exhibited, thus far, the most striking harmony between his reasoning and his religious views. And yet his religion does not appear to be founded upon his reasons. On the contrary, his reasoning seems to grow out of his religion. It now dawns upon me, for the first time, that the proper way

to discover the reasonableness of real religion is to first find out what it is, then compare it with other truth, and the harmony is at once apparent. As a religionist I have already been taught a salutary lesson. Mr. Tudor —Although have not heretofore been a I religionist, I begin to get a glimmer of light already. I can feel the force, perhaps more than he does himself, of Mr. Wondon's observation about the necessity of discovering the real nature of religion before attempting to reason it out of existence. However, Mr. Tree seems to be in a fair way to reason me into religion, by his method of presenting it. But this is a digression, and I desire to hear some- thing still further upon the subject of the relationship of man to God. Notwithstanding the exhibit of the powers inherent in man and their possibilities, already so clearly depicted, the difference between the capacity of God and that of even the greatest of our race must be so extensive as to be incalculable; yet you maintain, as revelation puts it, that man is the off-spring of God. Mr. Tree — ask you to consider the newly born babe I ; im- potent, helpless and dependent, yet he is the child of his father, who perhaps has, within a brief period from the time of his own birth, caused the world to ring with the brilliancy of his attain- ments and the greatness of his deeds. If such a rapid transition

can occur under our own observation within the short span of a human life, when the immortal spirit is enclosed in a compact physical environment called the human body, what may not be possible when the clog of mortality is removed? The individual would then be endowed with a fullness of capacity, with eternal duration as his tenure, and all the matter and space needed for the never ending expansion of his activity. But it is again necessary to remark that this important theme belongs to another part of our investigation. It is, however, as will yet be shown, capable of be-

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ing sustained not only by the statements of revelation, but by exhibiting itsharmony with truth observable in the operations of nature. I grant the difficulty in comprehending a close relationship be- tween the creature and the Creator, But many other things are equally difficult of comprehension and yet are self-evidently true. For instance, it is impossible for the human mind to grasp eternal duration. Time, however, which is a theoretic division of eternity, comes within the understanding of man. Because eternity is be- yond finite comprehension, it will not be held, on that account, that time has no relation to eternity. In this connection man's capacity for expansion ought not to be lost sight of. Every intelligent, progressive man will, if he give close attention to the operations of his own mind, be able to observe that his progress only diminishes after his body, through which the activities of the mind are exhibited, has begun to dete- riorate. This again suggests the truth that if he were given a per- fect body —free from the seeds of decay and death—he could, as an immortal being, go on developing and enlarging, without ter- mination, forever. If such a facility would produce a result of such magnitude it would be contrary to every consistent conception of a just, merciful and all-wise God to hold that he would not ac- cord it. To maintain that he could not give it would be an ab- surdity, as all things that tend to progress must be within his comprehension, and in his power to bestow. Thus equipped, man could indeed be regarded as the oifspring of God, on the principle that like begets like, notwithstanding that the production might be immensely behind the producer, in all of the elements of greatness, power and expansive capacity. Mr. Wondon — was intimated, during our It first interview, that

you, Mr. Tree, would have something to say about new or recent revelation, upon the origin and nature of man. I anticipate it will be of such a character as to harmonize with what was anciently revealed upon this subject, and, as a matter of course, with your reasoning already given in support of it. Mr. Tree.—You are right; therefore, in this presentation it will be unnecessary to repeat the reasoning, as you will doubtless be able to apply to new revelation that which has already been

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^ven in support of the old. As you have said, whatever sustains the truth of ancient revelation, on a given subject, must likewise .uphold that which is modern, providing the old and the new agree. •If both are genuine they cannot conflict. Before proceeding with any statement of revelation given in this age, I desire to go a step further on the basis of the word of God given anciently, on a theme closely related to man's ante- mortal existence. What is now referred to is fore-ordination and pre-desti- nation. The doctrines of fore-ordination and pre-destination have been shrouded in mystery. When considered from the standpoint of the ante-mortal existence of man and a complete and perfectly systematized divine plan of redemption from the effects of the fall, mysticism disappears "as the morning cloud before the rising sun." From a Biblical point of view there is no room for doubt in regard to the statements of revelation as to the doctrines now considered. Therefore, unless you shall otherwise require, no attempt will be made to produce numerous and elaborate scriptural references up- on these points. A few that are positive and unmistakable ought to be sufiicient. There will be no question with regard to Christ, as an instance, he having been "fore-ordained before the foundation of the world."* The positive enunciation of the word of God to the effect that Jeremiah was selected to be a "prophet unto the nations" previous to the formation of his physical body, has already been brought to your attention- The Apostle Paul gives the application of the principle a broader scope when he says: "He" (God) "hath chosen * * * us in him before the foundation of the world." "Having predestinated us unto the adoption of children, by Jesus Christ to himself. "t The same authority states that: "Whom he did foreknow, he also did predestinate to be conformed to the image of his Son. Moreover, whom he did predestinate, them he also called."* The point established by these references, so far as scripture

• I Peter 1: 20.

tEph. 1: 4,5. * Romans 8: 29, 30.

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is concerned, is that certain details of procedure were arranged in the heavens for the carrying out of a divinely formulated plan for the salvation of man and to aid in directing him through his mortal probationary estate. The consideration of the nature of that grandest of all philanthropic and progressive schemes will be undertaken hereafter, as the examination of the subject proceeds. Does Mr. Wondon desire further scriptural proofs of the pre- ordination and ante-mortal selection of individuals, to operate in harmony with God, as divinely subordinate benefactors of our race? Mr. Wondon. — am I satisfied with what has already been offered. Mr. Tree. — Then we will proceed to the consideration of another division of this subject —the free agency of pre-existent man. Independence can never be dissociated from intelligence. Under certain conditions the inseparability of the two is productive of conflicts. Revelation furnishes information of the greatest of all the ruptures between intelligences concerning which any informa- tion is conveyed to mankind —the "war in heaven." The scriptural declaration of this tremendous conflict is the basis of Milton's majestic production, "Paradise Lost." The relation of this awful event is to the effect that a multitude of the spirits in the pres- ence of God broke out in rebellion, led by a great and powerful character. The result was that Lucifer, the chief conspirator, and allwho enlisted in his cause, were driven out of heaven, and cast down to the earth.* The rebels are designated by Jude as "The angels which kept not their first estate."t [At this point Mr. Wondon's face lighted up with an expression of intense eagerness and interest. He asked, in a tone softened by a tremor of emotion: "You say the rebels who were driven from the presence of God are spoken of as the angels who did not keep their first estate. Who were the other parties to the conflict? What is meant by first estate?]

• Rev. 12: 7-12.

t Jude 6.

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Mr. Tree.— Suppose this to be your own second estate, how would you numerically designate the one in which you previously existed? Mr. Wondon, (now almost moved to tears.) — Indeed there was no need of my asking the question. I have followed your explana- tions closely from the beginning and have been unable to discover any discrepancy up to this point. A delineation so scriptural, reasonable and symmetrical cannot be the product of mere human ingenuity. It must be divinely true. Am I then indeed a son of God? Imbued with this awful yet comforting thought, how can I ever dare to sin against a parentage so exalted? [Mr. Tree was visibly moved by the frank statement of Mr. Wondon. Although naturally undemonstrative, Mr. Tudor also gave evidence of his sympathy with the sentiments of his com- panions.] Mr. Tree. — am now about to present what I I claim to be the statements of modern revelation on the subjects already consid- ered. Before doing so, I request you to suspend judgment regard- ing the question of the divine appointment and mission of the Prophet Joseph Smith. Let the quality of what has proceeded from him be the test of his status. What he brought forth will, in future, run through the whole course of this investigation. Mr. Wondon. — am quite willing I to agree to this condition. It is scripturally consistent, on the ground that "a tree is known by its fruits." Mr. Tudor. — agree I to this extent, without direct reference to the question of the divinity of Mr. Smith's mission, that what- ever has come from him that commends itself to my judgment as the truth, I will accept as such. Mr. Tree. —The references to modern revelation will not be elaborate, the object of their presentation being simply to show that they are in harmony with the statements of ancient scripture, and consequently in unison with the reasons given in support of its truthfulness. The following came from Jesus Christ through Joseph Smith:

"And now verily I say unto you, I was in the beginning with the Father, and am the firstborn." * * * "Man was also in the

828 IMPROVEMENT ERA. beginning with^God. Intelligence, or the light of truth, was not created or made, neither indeed can be. All truth is independent in that sphere in which God has placed it, to act for itself, as all intelligence also, other- wise there is no existence. Behold, herein is the agency of man."*

It would be difficult to imagine a closer condensation of great

truths in a more limited number of words. The quotation embraces the pre-mortal existence of Jesus Christ and of the human race, and their spiritual relationship to the Eternal Father, thus being in perfect harmony with ancient revelation on the same subject, and in accord with all the reasoning already adduced in favor of these truths. — Then come statements that are axiomatic the uncreatable- ness of intelligence or truth and the independence of both, in the sphere in which God has placed them, to act for themselves; other- wise there could be no existence. If intelligence and truth could be created, there would have been a beginning to the operation, which is an impossibility, as the production of everything is subor- dinate to the existence of intelligence. Hence truth, intelligence, duration and matter —the physical elements—are eternal, and therefore co-existent with each other. In relation to the latter, the revelation already quoted says: "The elements are eternal;" a truth supported by the scientific fact that they are indestructible. The self-acting character of truth, in the sphere in which God has placed it, is demonstrated in the experience of man. When he violates natural law, or truth, the execution of the penalty of the law is inevitable and frequently instantaneous with the infraction of the law. It is also evident that without independence of action in man, as an intelligent being, his progress would be impossible. This must be as true in relation to the "unseen world" as it is to the "visible," for, as stated by Henry Drummond, the laws of the one "project downward" into, and operate throughout, the other. But it is proper now to return to the consideration of the pre-mortal ordination of men to execute specific divine commis-

Doc, and Gov. Sec. 92: 21, 29, 30, 31.

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sions. The Book of Mormon, an ancient record translated by Joseph Smith, says:

"And this is the manner after which they were ordained: Being called and prepared from the foundation of the world, according to the foreknowledge of God, on account of their exceeding faith and good works; in the first place being left to choose good or evil; therefore they have chosen good, and exercising great faith, are called with a holy calling."* .„

Now, gentlemen, I hoped we would be able to conclude, in this interview, the consideration ofman in his pre-existent condition, we meet but it is necessary to suspend further investigation until again; when we will probably consider the cause of the war among the hosts of heaven, and some other events in the divine economy, which subsequently ensued.

After coming to an understanding as to the time of the next meeting, the trio separated, exhibiting each to the others a senti- ment of unqualified friendliness.