---
title: Improvement Era
description: Monthly periodical of the Mormon church, 1897 onward. This library holds the issues of November 1897 to December 1930.
authors:
  - Smith, Joseph F.
collections:
  - periodicals
tags:
  - magazine
  - improvement-era
periodical: Improvement Era
volume: 5
number: 2
published: 1901-12
publisher: Young Men’s Mutual Improvement Associations
publisher_place: Salt Lake City
language: en
type: magazine
reference: 'Joseph F. Smith, "Editor’s Table," *Improvement Era* 5, no. 2 (December 1901): 145–151.'
source:
  url: https://archive.org/details/improvementera0502unse
  transcription: Transcribed from the Internet Archive scan of each issue (the item for each issue is named in the issue's own source); unnumbered advertising leaves are omitted, printed page numbers are kept as page markers.
  identifier: improvementera0502unse
start_page: 145
end_page: 151
rights:
  status: public-domain
  basis: US publication 1930 or earlier (published 1901-12)
  source: https://archive.org/details/improvementera0502unse
  publication_year: 1901
  note: The Internet Archive item metadata carries a blanket "© Copyright by Intellectual Reserve, Inc." notice. The library owner judged it inapplicable because this issue was published in 1901, before 1931; a scan-level notice does not restore copyright.
---

# Editor’s Table

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EDITOR^S TABLE.

REDEMPTION BEYOND THE GRAVE.

A missionary^writing to the editor of the Era is troubled up-
on this subject, and asks to have the matter explained. He refers
to n Nephi 9: 27-38, and Alma 11: 40, 41, which passages appear
to give him the impression that there is no redemption beyond the
grave.
Let me say in explanation that Alma is evidently speaking to
those who have received a knowledge of the gospel or the plan of
salvation, as would appear by the 27th verse of the 9th chapter
of Second Nephi: "But wo unto him that has the law given; yea,
that has all the commandments of God, like unto us, and that trans-
gresseth them, and that wasteth the days of his probation, for aw-
ful is his state!"
Now, it is evident that such as these have no chance for re-
demption, no matter what may be done for them in hope or by
faith, for they will have sinned against light and knowledge, and
are, therefore, worthy of damnation. It is nowhere revealed that
such as these will ever be forgiven, although we are informed that
all of God's judgments are not given unto men. As in Alma, the
prophet is speaking of the world as it should be found at the com-
ing of Christ; the people at that time were all without a knowl-
edge of Christ, and the plan of redemption, and Christ is to take

upon him the transgressions only of those who believe on his name,
and believing, of course, repent and do the works that he com-
mands. "And these are they that shall have eternal life, and salva-
tion cometh to none else." Now, this means that there is no other
means of salvation revealed or given to the children of men, ex-
cept that offered by the Son of God, and those who reject this,
whether before or after they have received it in part, can not be
.saved, because they rejected the means of their redemption and

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146 IMPROVEMENT ERA.

salvation. Not so with those to whom Christ went to preach,
when his body lay in the tomb; they were disobedient to the mes-
sage of Noah, which was a warning to them to repent or they
should be destroyed by a flood. We are not told to what extent
the gospel of Christ, in its fullness, was proclaimed to them, but
are left to suppose that the message of Noah was not the fullness
of the gospel, but a cry of repentance from sin, that they might
escape destruction by the flood. They hardened their hearts
against Noah's message, and would not receive it and were pun-
ished for this disobedience in their destruction by the flood; thus,
in part, paying the penalty for their disobedience; but, not having
received the light, they could not be condemned as those spoken of
in 9th Nephi, who had all the commandments of God given unto them.
Therefore, Jesus went to preach to their spirits in prison, and
proclaimed liberty and deliverance to them through their obedi-
ence, in the spirit world, that the work might be done for them in
the flesh, and they be judged according to men in the flesh, and
live according to God in the spirit. So that there is no conflict
in these scriptures. Of course, there is a difference between those
who receive the light of the Gospel and the testimony of Jesus Christ,
and afterwards rebel against that light and reject it, thereby put-
ting Christ to an open shame, and crucifying him again, and those
who are referred to by Alma: 'Therefore, the wicked remain as
though there had been no redemption made." These are not under
as great a condemnation as those who have received it and rejected
it; but so long as they remain unrepentant and wicked, there is no
redemption for them, any more than for the others; but it is possible
that these may repent in the spirit world.
In relation to the deliverance of spirits from their prison
house, of course, we believe that can only be done after the Gos-
pel has been preached to them in the spirit, and they have accepted
the same, and the work necessary to their redemption, by the liv-
ing, be done for them. That this work may be hastened so that
all who believe in the spirit world may receive- the benefit of de-
liverance, it is revealed that the great work of the Millennium
shall be the work in the temples for the redemption of the dead;
and then, we hope to enjoy the benefits of revelation through the
Urim and Thummim, or by such means as the Lord may reveal

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EDITOR'S TABLE. 147

concerning those for whom the work shall be done, so that we may
not work by chance, or by faith alone, without knowledge, but with
the actual knowledge revealed unto us. It stands to reason that,
while the Gospel may be preached unto all, the good and the bad,
or rather those who would repent and those who would not repent
in the spirit world, thesame as 'it is here, redemption will only
come to those who repent and obey. There is, no doubt, great
leniency given to people who are anxious to do the work for their
dead; and, in some instances, very unworthy people may have
the work done for them; it does not follow, however, that they
will receive any benefit therefrom, and the correct thing is to do
the work only for those of whom we have the testimony that they
will receive it. However, we are disposed to give the benefit of
the doubt to the dead, as it is better to do the work for many who
are unworthy than to neglect one who is worthy. Now, we know
in part, and see in part, but we steadfastly look forward to the
time when that which is perfect will come. We are left largely
to our own agency here, to exercise our own intelligence, and to
receive all the light that is revealed, so far as we are capable of re-
ceiving it; and only those who seek the light, and desire itj are
likely to find it.
With reference to John 5: 25, the word "hear" implies more
than the simple meaning of the word; "and they who hear shall
live," that evidently means, they who hear and obey, and not those
who simply hear; this, of course, stands to reason.
JOSEPH F. Smith.

EVILS OF MORTGAGING.

What a blessed condition would result in Zion if the evil of
going into debt, of mortgaging the home, could be made very clear
to every Latter-day Saint, young and old! Well, indeed, would it

be if some of the burdens of the mortgage and its accompanying
sorrows, could be felt and understood by every man who has in
contemplation the pav/ning of his home and land for money —that
he might comprehend its slavery and terror —as thoroughly prior

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148 IMPROVEMENT ERA.

to the deed as he is sure to feel it after. In that event, he might
be warned in time to avoid the fatal step, and awake as from a
horrid dream to rejoice in his deliverance. With few exceptions,
mortgages on private property end in disaster to the giver. Among
the many reasons for this is the fact that the money received is

generally used for frivolous or speculative purposes, and disappears
with little trace of good or comfort behind. The drain of interest,
the hopelessness of not being able to meet the principal, and the
knowledge that all one's earnings go to pay for "only a debt",
tend to discourage both the human brain and muscle. So worry
sets in; for, he who discounts his future by signing a mortgage,
hitches himself to the twin companions of debt, worry and anxiety.
No amount of good advice can hinder him from worrying —he loses
the refreshing power of sleep, while his waking hours are divided
between his regular work and his cause of worry. Thus a mort-
gage is not only placed upon his property, but upon his life as well.
The pleasure, so called, of having a few extra dollars to spend
for luxuries, or to use in a speculative trade, is no adequate com-
pensation for such a waste of life and energy. Then consider
another point. Property is generally mortgaged for half its value,
and if it is brought to a forced sale, such action is likely to occur

in a time of financial depression; hence, the mortgagor is lucky if
barely enough is secured to lift the mortgage without leaving a
deficiency judgment. In other words, one is glad to sell the roof
over the heads of one's wife and children for half its value in
money, which money in most cases has been used to no good pur-
pose at all. And yet we rail at Esau for selling his birthright for
a mess of pottage ! It is quite likely that he stood in greater need

of that pottage than most men need the money for which they
mortgage home, strength, ability, future and happiness. It doubt-

less did him more good, too.
There are other reasons than these personal ones why the
Latter-day Saints should not mortgage their homes and inherit-
ances. What should we think of men who would jeopardise the
position and place of the people of Zion! The land of Zion is an
inheritance, and every man who mortgages his part of that inherit-
ance places in jeopardy the land. Thus not only disinheriting
himself, but committing a crime against the whole community and

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EDITOR'S TABLE. 149

the intelligence and wisdom that should characterize every true
Latter-day Saint. The result of such action is appalling, and its
contemplation something fearful to every lover of the people of
God, the more so when one possesses a knowledge of how wide-
spread is the evil.
Mortgaging, then, looked upon in its true light, is not only a
private burden and detriment, in which a man's family is thrown
out of house and home, and his own abilities, happiness and talents
are destroyed or sadly diminished, but it is positively a public crime,
in a community like ours. Disposing of inheritances in Zion par-
takes of the nature of such action as individuals pulling up and
selling for money, the gold bricks from the streets of the Celestial
City. It is intolerable, when looked upon in the right light! The
old proverbs: "Who goes a borrowing goes a sorrowing," and
"Lying rides on debt's back," should appeal directly to every man
who contemplates mortgaging. But if personal appeal is not strong
enough, let him remember that his home or farm is likely to go for
half its value to satisfy his debt, and that his family who depend
upon him will be left without adequate shelter and support. But
if neither reason is strong enough to hold him back, let him re-

member Zion and his inheritance therein, and let her cause cry
aloud to him to bring him to a realizing sense of the triple crime
that he is about to commit, in order that his hand may be stayed,
and he saved the humiliation, worry, anxiety and sorrow that must
inevitably overtake him, unless he repent.
Now what has been said of the individual, may likewise be
said of the whole people, for many are guilty, and the mortgaging
mania is well-nigh universal. The community is no better than the
individuals of which it is composed. Mortgaging and going into
debt are great evils in Zion, of which the saints need sincerely to
repent. Joseph F. Smith.

ANSWERS TO QUESTIONS.

Preaching Without Putse or Scrip.
A presiding missionary laboring in Denver, Colorado, writes the

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150 IMPROVEMENT ERA.

Era stating that some of the elders who go out into the world have
the impression that missionary work can be done only in the coun-
try districts in the way designated in the Doctrine and Covenants,
Section 84: 86, viz., to "Proclaim the Gospel without purse or
scrip."
They seem to think that in the large towns and cities it is

necessary for them to have money to pay their way, believing that
it gives them more prestige among the people, and in some in-
stances looking upon it as lowering them in the estimation of the
people by 'asking for entertainment. Some, we are told by this
missionary, state the matter in this way: "The Lord has blessed
me with means at home, why should I not use it to pay my way
while preaching his gospel?" The Era is asked to give a few
words of explanation upon this subject. In reply, there can be no
other answer given than that which is found in the Doctrine and
Covenants referred to, namely: "Therefore let no man among you,

(for this commandment is unto all the faithful who are called of
God in the Church unto the ministry,) from this hour take purse or
scrip, that goeth forth to proclaim this gospel of the kingdom."
This view of the subject was also taken by Christ when he sent
forth his apostles, as recorded in the 10th chapter of Matthew:
"Provide neither gold, nor silver, nor brass in your purses, nor
scrip for your journey, neithertwo coats, neither shoes, nor yet
staves: for the workman is worthy of his meat."
There are no other absolute instructions by the authorities of
the Church, upon this subject. In fact, there can be none, for it

would be to revoke the commandment of the Lord; but we are ad-
vised to use wisdom in all things, and wherever it would injure
their health or expose them to unusual and unnecessary hardships,
it would not be wisdom to avoid spending means to provide com-
forts, if money were in the hands of the missionaries. The
question is largely one of advisability, according to the conditions
which may confront the elders.
However, much more success, we think, might be achieved by
missionaries, providing they were more determined to labor in com-
pliance with the word of the Lord, instead of rel3dng so much upon
their means. The success of the late David H. Cannon in Ger-

many, in this determination, led him to accomplish a wonderful

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EDITORS TABLE. 151

work. Friends were raised up to him in great numbers, and he
never lacked for the necessaries of life, for shelter, friends or
money. But so determined was he that he should be without
means, that he ordered his family at home to dispose in other ways
of his small income than sending it to him, so that he should indeed
be without purse and scrip in the missionary field. The Lord great-
ly blessed him, as He will all who comply with His requirements.

Christ's Ascension.
Did Christ ascend to the Father immediately afther his resurrec-
tion?

This question arose in discussing the review questions of Les-
son 3, question 20, 1901-2 Manual. In giving a review of his
labors, some of the members conveyed the idea that Christ did
not ascend until after the forty days (Acts 1: 3-9), and others
that he ascended, reported to the Father and returned. This is
not a vital question, nor is it one that can be answered definitely,
and it is not profitable to spend much time on it. However, ref-
.erence is made to Manual No, 1, "Life of Christ," Lesson xxi, Note
1, for reply as far as it can be given:

"Mary Magdalene may be spoken of as the first mortal who had
ocular demonstration of the reality of the resurrection. Jesus had given
instructions, both direct and indirect, regarding his resurrection; but
these had necessarily been vague and indistinct. It was not to be won-

dered at, therefore, that Mary was unprepared to recognize him at once
upon hearing his voice and casually glancing at him. It required the

calling of her name in the old, familiar, tender voice, to attract her at-
tention to him, and insure full recognition. His words to her, "Touch
me not, for I am not yet ascended to my Father," would seem not to
have reference to his final ascension, for later in the same day and es-
pecially in the evening, he permitted himself to be handled by a number
of his disciples. (Matt. 28: 9, 10. John 20: 19-25.) It is therefore

safe to assume that his report to his Father may have been briefly made
between his appearance to Mary Magdalene and to the other women, as
he did not prohibit them from touching him. His spiritual whereabouts,
during the time his body lay in the tomb, is fully accounted for by Peter,
in his first Epistle 3: 18-20, and 4-6."