--- title: Improvement Era description: Monthly periodical of the Mormon church, 1897 onward. This library holds the issues of November 1897 to December 1930. authors: - Carroll, C. H. collections: - periodicals tags: - magazine - improvement-era periodical: Improvement Era volume: 10 number: 2 published: 1906-12 publisher: Young Men’s Mutual Improvement Associations publisher_place: Salt Lake City language: en type: magazine reference: 'C. H. Carroll, "Worship," *Improvement Era* 10, no. 2 (December 1906): 130–133.' source: url: https://archive.org/details/improvementera1002unse 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: improvementera1002unse start_page: 130 end_page: 133 rights: status: public-domain basis: US publication 1930 or earlier (published 1906-12) source: https://archive.org/details/improvementera1002unse publication_year: 1906 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 1906, before 1931; a scan-level notice does not restore copyright. --- # Worship worship. Often we can better understand a great truth after considering a smaller similar one, so in this case, before plunging headlong into our sub- WORSHIP. 131 ject let us analyze admiration which is the beginning of worship. Here I will explain that for our present purpose we shall consider as worship only that which has Divinity as its object, and as admiration, that which is the same in nature but less in degree. Admiration is the natural attraction that talent has towards art, or that any latent power has toward the developed object. It is an evidence of native ability in some particular direction. The faculty within is attracted by the object without, just as steel by a magnet, because of the natural sympathy between the two. By this I mean the spontaneous admiration that we have without any effort or cultivation on our part, because we have inherited those faculties already developed beyond the rest. It is possible, however, to cultivate an admiration for every natural characteristic of our race. The germ of every talent of mankind is within us, and under the proper training and conditions, will respond and gather strength just as steel responds and gathers magnetism from that influence to which it is susceptible. It is equally impossible, though, to inspire this response, or true admiration, for something entirely foreign to man's nature, just as much so as it is to magnetize a piece of wood. By this I do not mean that it is impossible for him to admire anything that is less than his highest possi- bility, or even false altogether, because the faculty for wrong was born within the race when the eyes of our first parents were opened, and they came to know good from evil; but as before stated, it is impossible for man to admire anything that is entirely foreign to his nature, because there is nothing within to respond. He may admire the lower animals for their beauty and usefulness, or any object of the universe within his range of vision for its grandeur, but not in the sense of wanting to become like it, because he is of a different race of beings altogether, and there is no faculty within his nature to prompt true admiration. Like worship, it is based upon the appreciation of superior virtue or worthiness, but on accomt of the faculties and power for sin that we have, it is possible to have a wrong conception of worthiness, and those who are so unfortunate as to inherit the baser part of their natures developed above the good, are naturally more apt to admire unworthiness. In either case, however, the same principle applies in the effect upon the one who admires. 2 IMPROVEMENT ERA. We need not go farther than our own selves for example of this effect. Who has not long and earnestly admired some quality, condition, or art, and in time come to realize that the object of his admiration has become a part of his being. All the distinguished attainments of both the good and bad of our race are demonstrations of this principle. Humanity has reac hed its heights and depths by faithful admiration, or we may say worship, of the condition to be attained. Just as the boy in Hawthorne's story of "The Great Stone Face, " unconsciously grew to possess the grand and gentle dignity that appealed to him in the image on the mountainside, so do we all grow to become like that which we most admire. So much for the lesser form. Now, in what does worship differ from this, except in degree? What is it but extreme admiration? Let us summarize the conclusiond we have come to in regard to ad" miration, and see how they will apply in the larger sense. First, man cannot truly admire that which is foreign to his nature, there being no faculty within to appreciate, because, secondly, admiration consists of the appreciation of superior virtue or worthiness. Thirdly, he truly admires only inasmuch as he longs and strives to grow in that direction. Fourthly, he will grow in the likeness of that which he most admires. As to the first, can we truly admire and worship God as he has been revealed to us? Of course, everyone's answer must be based upon his understanding of that revelation. What is there in the nature of God that is foreign to the nature of man? Is there anything that he has in perfection that we have not in embryo? If there were, could we appreciate it or profitably worship it, or would he ask us to do so? Here the skeptic might think to point out somethmg inconsistent with Divine relationship, by saying that while perhaps there is nothing in God that man migbt not profitably worship, there is considerable in man that has no part in godliness. Very well, but only that which he has received as his heritage of earth, and not that which was created in the image of his Father. To be sure, all the ungodliness th it we owe to mortality will have to go, and there has been a way provided: there has been an atonement as well as a fall, but that which was created in the image of God is eternal even as he is eternal. Then why should — WORSHIP. 183 the spirit say to the cleansed, resurrected body, "I have no need of thee," or where is the faculty in the human soul that appreciates or longs for such a connition? Why should we, then, or how could we, worship a being (?) "without body, parts or passions?" All deists will grant that our second conclusion is equally true of worship; that is, that God, who is its object, is infinitely our superior in every respect. The third must be true also if our worship is to be a power to godliness instead of simply a form thereof; if it is to consist of something more than drawing near with the lips, if our heart and treasure are to be there also. Indeed, if we worship at all it must be for a purpose or benefit to someone. Is it to him? Paul said, "Neither is he to be worshiped with men's hands as though he needed anything, seeing that he giveth to all life, and breath, and all things." Then the benefit must be intended for us, and how? What have we learned to be the natural consequence of studying, considering and learning to appreciate superior virtue and worthiness. The very fact that we can appreciate it, is proof positive that the latent attributes of godliness are within us. . If the third conclusion is proved, the fourth must be granted that we shall become like him. Now we are face to face with the vital point of our question. Dare we own that Divine parentage before our brothers who are always quick to condemn that which they cannot understand, and cry, "blasphemer," and "crucify him,'' at every prophet who has brought to them a new message of eternal truth; or dare we disown 't? Our Lord, Master and elder Brother, who had the advantage over us of being begotten of the Father in the flesh, as well as in the spirit, taught mankind to pray, "Our Father which art in heaven," and said, "I ascend unto my Father and your Father, and my God and your God. " Does not that relationship naturally entitle Have we forgotten the inspir- us to grow to his full stature? ing injunction given from the mount, "Be ye perfect, even as your Father in heaven is perfect." Certainly no lower station would be a fitting destiny for spiritual children of Divine parents, having the promise of the resurrection and eternal life. Look to the only authoritative definition we have of that future state for further confirmation of this inspiring truth: "And this is life eternal, that