We are to turn now from the contemplation of the universe to consider man's place in it, and the doctrine in relation to the Gods as taught by Joseph Smith.
Whether man be viewed from the standpoint of his relationship to other animals, the beauty and majesty3 of his physical organism, the superiority of his intellectual endowments, or the sublimity4 of his spiritual aspirations5, something will be found in each that argues for him a special place in the universe. It is true that many animals in their physical organism are stronger than man; some are swifter; others keener of sight or smell, and still others are of more acute hearing; but in none is there found that combination which renders man superior to them all. Which of the animals, however strong, or fierce, has he not subdued6? Some yield their strength, and others their speed to serve him; others still please him with their beauty, or yield a useful product for his comfort; while all pay him homage7 by yielding to his sway.
Nor has man been content with obtaining dominion8 over the animal creation alone. Gradually he is mastering the elements and extending his dominion over all the earth. The winds and ocean currents have long been his servants; the lightning bears his messages; the element of fire is made to serve him in a thousand ways; steam propels his chariot; distance he well nigh annihilates9; he weighs the earth in his balances; measures the distances of the sun and the stars, tells the substances of which they are composed and the mathematical laws by which they are governed. As one thus even partially10 reviews man's achievements and considers the mastery he has obtained alike over the animal creation and the forces of nature—with the poet he exclaims: "What a piece of work is man! how noble in reason! how infinite in faculty11! in form and moving how express and admirable! in action, how like an angel! in apprehension12, how like a God! the beauty of the world! the paragon13 of animals!"
Well might the Psalmist say—addressing himself to God: "What is man that thou art mindful of him? And the Son of man that thou visitest him? For thou hast made him a little lower than the angels, and hast crowned him with glory and honor. Thou madest him to have dominion over the works of thy hands, thou hast put all things under his feet."[1]
These favors granted to man by the Creator, no less than his superiority to all other creatures of earth, proclaim for him a special place in the universe; and according to the teachings of Joseph Smith, both the superiority of his endowments and the special favors that he enjoys, arise out of his relationship to the Deity14.
The prophet taught that the spirits of men before they tabernacled in bodies of flesh and bone on this earth had an existence with God in another world; that God is the Father of their spirits, Jesus Christ being the firstborn.[2] That existence was a tangible15 one; it involved the realities of life in the heavenly kingdom or family. Each spirit there was as much an entity16 as each man is in this present life. Each spirit there had its agency as each man has it here; and was at liberty to take that course it elected to pursue.[3] "At the first organization in heaven," says the prophet, "we were all present, and saw the Savior chosen and appointed and the plan of salvation17 made, and we sanctioned it."
Some spirits went so far in the exercise of their agency as to rebell against God. Lucifer, the Son of the Morning, did so, and drew away with him one-third of the hosts of heaven, and they became the devil and his angels.[4] This is not only the teaching of Joseph Smith, but also of the Bible.[5]
One thing, however, Joseph Smith taught which, as far as I know, the Bible does not teach, viz, that these spirits in their pre-existent estate attained19 unto a variety of degrees of intelligence and nobility of character. In the Book of Abraham, quoted in my last chapter, it is written: "Now the Lord had shown unto me, Abraham, the intelligences that were organized before the world was: and among all these there were many of the noble and great ones; and God saw these souls that they were good, and he stood in the midst of them, and he said, These I will make my rulers, for he stood among those that were spirits, and he said unto me, Abraham, thou art one of them, thou wast chosen before thou wast born."[6]
How beautiful is this doctrine! how reasonable! how many problems it explains! What light it throws upon the life and character of man! Notwithstanding the great influence of parentage and environment upon character, we may understand now how it is that in spite of indifferent parentage and vicious environments some characters arise that are truly virtuous21 and great, and that purely22 by the strength of that intelligence and nobility to which their spirits had attained in the heavenly kingdom before they took bodies upon earth. Their grandeur23 of soul could not all be suppressed by environment in this life, however inauspicious for their development. As the sun struggles through clouds and mists that at times obscure his brightness, so these spirits, stirred by their innate24 nobility, breaking through all disadvantages attendant upon ignoble25 birth and iron fortune, rise to their native heights of true greatness.
If a wider survey be taken of mankind, and those advantages and disadvantages under which whole generations, nations and races of men have lived be taken into account; if the fact of their pre-existence be considered in connection with that other fact that the spirits of men before coming to this earth were of unequal intelligence and of every degree of nobility; if it be remembered that in that pre-existent state all spirits had a free agency, and that they there manifested all degrees of fidelity26 to truth and righteousness, from those who were valiant27 for the right to those who were utterly28 untrue to it and rebelled against God; if it be further remembered that doubtless in this earth-life these spirits are rewarded for their faithfulness and diligence in that pre-existent state—if all this, I say, be considered, much that has perplexed29 many noble minds in their effort to reconcile the varied30 circumstances under which men have lived with the justice and mercy of God, will disappear.
The doctrine of the pre-existence of spirits, as also their relationship to Deity, is beyond all doubt a scriptural doctrine; but it seems to have been reserved for the Prophet Joseph Smith to give clearness and force to it. The fatherhood of God, and its necessary corollary, the brotherhood31 of man, are trite32 phrases much in fashion in these modern days; but it is questionable33 if they have conveyed to the minds of men any definite ideas of the actual relationship of father and son existing between man and Deity. In the mouths of sectarians the phrases under discussion have always been employed to express some mystic or indefinite relationship not clearly explained or explainable. It was reserved, I repeat, for the great modern prophet to give these phrases reality. He declared the relationship to be as real as that existing between any father and son on earth; that man's spirit was actually the offspring of Deity—"A spark struck from his own eternal blaze." With him the fatherhood of God and the brotherhood of man were not mere34 abstractions more or less beautiful, but a reality. The words taught by the Savior of men to his disciples36 as the proper mode of address to Deity—"Our Father, who art in heaven"—are not meaningless verbiage37, but express the true relationship of man and God.
Inspired by these teachings a disciple35 at Nauvoo, fifty years ago, composed and the Saints still sing the following invocation to the Heavenly Father and Mother:
O my Father, thou that dwellest
In the high and glorious place!
In thy holy habitation,
Did my spirit once reside:
In my first primeval childhood,
For a wise and glorious purpose
Thou hast placed me here on earth,
Of my former friends and birth;
Yet oft-times a secret something
Whispered, "You're a stranger here;"
And I felt that had wandered
I had learned to call thee Father,
Through thy Spirit from on high;
But, until the Key of Knowledge
Was restored, I knew not why.
In the heavens are parents single?
No; the thought makes reason stare!
Truth is reason; truth eternal
Tells me, I've a mother there.
When I lay this mortal by,
Father, Mother, may I meet you
In your royal court on high?
Then, at length, when I've completed
Let me come and dwell with you.[7]
The pre-existence of man's spirit and its relationship to Deity having been disposed of, I must now refer to the prophet's teaching on the subject of man's future existence and the possibilities which lie before him in the course of the eternities.
Joseph Smith taught the literal resurrection of the body, and its immortality47. He declared that the same sociability48 which exists among us here will exist among us in that future life, only it will be coupled with eternal glory which now we do not enjoy.[8] On one occasion he said: "I will tell you what I want. If tomorrow I shall be called to lie in yonder tomb, in the morning of the resurrection let me strike hands with my father and cry, 'My father,' and he will say, 'My son, my son!' * * * Would you think it strange if I related what I have seen in vision in relation to this interesting theme? Those who have died in Jesus Christ may expect to enter into all that fruition of joy, when they come forth, which they possessed49 or anticipated here. So plain was the vision that I actually saw men before they had ascended50 from the tomb, as though they were getting up slowly. They took each other by the hand, and said to each other: 'My father, my son, my mother, my daughter, my brother, my sister.' And when the voice calls for the dead to arise, suppose I am laid by the side of my father, what would be the first joy of my heart? To meet my father, my mother, my brother, my sister; and when they are by my side, I embrace them and they me. * * * The expectation of seeing my friends in the morning of the resurrection cheers my soul and makes me bear up against the evils of life. It is like their taking a long journey, and on their return we meet them with increased joy."[9]
The prophet also taught that the relationships formed in this life were intended to be eternal, not excluding that of husband and wife, with all its enduring affections. He taught that the marriage covenant51 which binds52 man and woman as husband and wife should be made for eternity53, and not until "death doth them part." To be made for eternity, however, the marriage covenant must be entered into with that object in view, and sealed and ratified54 by God's authority on earth—even by the holy priesthood, that authority which binds on earth and in heaven, in time and in eternity; which also looses on earth and in heaven—in time and in eternity. Otherwise such covenants55 are of no efficacy, virtue56 or force in and after the resurrection from the dead. The house of God is a house of order, and it is useless to hope that covenants made until death shall overtake the contracting parties will endure in eternity; or that covenants entered into for eternity, unless sealed by the authority of God, will be of binding57 force in and after the resurrection from the dead.
I wish to be perfectly58 understood here. Let it be remembered that the Prophet Joseph Smith taught that man, that is, his spirit, is the offspring of Deity; not in any mystical sense, but actually; that man has not only a Father in heaven, but a Mother also. And when I say that the prophet taught that the resurrection is a reality, that the relationship of husband and wife is intended to be eternal, together with all its endearing affections, I mean all that in its most literal sense. I mean that in the life to come man will build and inhabit, eat drink, associate and be happy with his friends; and that the power of endless increase will contribute to the power and dominion of those who attain18 by their righteousness unto these privileges.
What a revelation is here! As I have remarked elsewhere,[10] instead of the God-given power of pro-creation being one of the chief things that is to pass away, it is one of the chief means of man's exaltation and glory in that great eternity, which like an endless vista59 stretches out before him! Through it man attains60 to the glory of the endless increase of eternal lives, and the right of presiding as priest and patriarch, king and lord over his ever increasing posterity61. Instead of the commandment, "Be fruitful, and multiply and replenish62 the earth," being an unrighteous law, it is one by means of which the race of the Gods is perpetuated63, and is as holy and pure as the commandment, "Repent64 and be baptized." Through that law, in connection with an observance of all the other laws of the gospel, man will yet attain unto the power of the Godhead, and like his Father—God—his chief glory will be to bring to pass the eternal life and happiness of his posterity.
If anyone shall say that such views of the life to come are too materialistic65; that they smack66 too much of earth and its enjoyments67, my answer is, that if it be inquired what thing has contributed most to man's civilization and refinement68, to his happiness and dignity, his true importance, elevation69 and honor in life, it will be found that the domestic relations in marriage, the ties of family, of parentage, with its joys, responsibilities, and affections will be selected as the one thing before all others. And those relations and associations which have contributed so much to man's true progress and refinement in this world may be trusted not to degrade him in the life that is to come. On the contrary, with all the affections chastened, with all the qualities of the mind improved, and the attributes of the soul strengthened, we may reasonably hope that what has done so much for man in this life will contribute still more abundantly to his happiness, his exaltation and glory in the life which is to come.
One other point I must not omit to mention. I know how like sacrilege it sounds in modern ears to speak of man becoming a God. Yet why should it be so considered? Man is the offspring of Deity, he is of the same race and has within him—undeveloped, it is true—the faculties70 and attributes of his Father. He has also before him an eternity of time in which to develop both the faculties of the mind and the attributes of the soul—why should it be accounted a strange thing that at last the child shall arrive at the same exaltation and partake of the same intelligence and glory with his Father? If Jesus Christ, "being in the form of God, thought it not robbery to be equal with God,"[11] why should it be considered blasphemous71 to teach that man by faith and righteousness in following the counsels of God, shall at last become like him, and share his power and glory, being a God, even a son of God?
I grant you the height from our present position looks tremendous; yet it is not impossible of attainment72, since we have eternity in which to work. Stand by the cradle of a new-born babe and contemplate73 it. Within that little body of organized pulp—with eyes incapable74 of distinguishing objects; legs unable to bear the weight of its body—without the power of locomotion75; hands over whose movements it has no control; ears that hear but cannot distinguish sounds; a tongue that cannot speak—yet within that helpless little tabernacle, what powers lie dormant76! Within that germ in the cradle are latent powers which only require time for their unfolding to astonish the world. From it may come the man of profound learning who shall add something by his own wisdom to the sum-total of human knowledge. Perhaps from that germ will come a profound historian, a poet or eloquent77 orator78 to sway the reason and passions of men, and guide them to better and purer things than they have yet known. Or a statesman may be there in embryo79; a man whose wisdom shall guide the destiny of the state or perhaps with God-like power rule the world! If from such a germ as this in the cradle may come such an unfolding of power as we see in the highest and noblest manhood, may it not be, that taking that highest and noblest manhood as the germ, that from it may come, under the guiding hand of our Father in heaven, a still more wonderful unfolding, until the germ of the highest and noblest manhood shall develop into a God? The distance between the noblest man and the position of God is greater, perhaps, than that between the infant in the cradle and the highest development of manhood; but if so, there is a longer time—eternity—in which to arrive at the result; and God and heavenly influences instead of human parents and earthly means to bring to pass the necessary development.
This doctrine makes very clear some of the sayings of the scripture80, "Now are we the sons of God," said the Apostle John, "and it doth not yet appear what we shall be; but we know that, when he [Christ] shall appear we shall be like him; for we shall see him as he is; and every man who hath this hope in him purifieth himself even as he is pure."[12] We can see now some meaning in the exhortation81 of Jesus—"Be ye therefore perfect, even as your Father which is in heaven is perfect."[13] "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne."[14]
All these sayings give us reason to believe that man may become as Christ and God are; that he may walk in their footsteps, become like them and inherit the same glory with them. The Prophet Joseph Smith corrected the idea that God that now is was always God: "We have imagined," said he, "and supposed that God was God from all eternity, I will refute that idea, and will take away the vail so that you can see. * * * It is the first principle of the gospel to know for a certainty the character of God and to know that we may converse82 with him as one man converses83 with another, and that he was once a man like us; yea, that God himself, the Father of us all, dwelt on an earth the same as Jesus Christ himself did. * * * The scriptures84 inform us that Jesus said: 'As the Father hath power in himself, even so hath the Son power'—to do what? Why, what the Father did. The answer is obvious—in a manner, to lay down his body and take it up again. Jesus, what are you going to do? To lay down my life, as my Father did, and take it up again. Do you believe it? If you do not believe it, you do not believe the Bible."[15] * * * 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 vail was rent today and the great God who holds the world in its orbit, and upholds all worlds and all things by his power, was to make himself visible—I say were you to see him today, 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 likeness85 of God, and received instruction from and walked and talked, and conversed86 with him, as one man talks and communes with another."
"* * * Here, then, is eternal life—to know that only wise and true God and you have got to learn how to become Gods yourselves, and to be kings and priests to God, the same as all Gods have done before you—namely, by going from one small degree to another, and from a small capacity to a great one, from grace to grace, from exaltation to exaltation, until you attain to the resurrection of the dead, and are able to dwell in everlasting87 burnings and to sit in glory, as do those who sit enthroned in everlasting power."[16]
But if God the Father was not always God, but came to his present exalted position by degrees of progress as indicated in the teachings of the prophet, how has there been a God from all eternity? The answer is that there has been and there now exists an endless line of Gods, stretching back into the eternities, that had no beginning and will have no end. Their existence runs parallel with endless duration, and their dominions88 are as limitless as boundless89 space. These truths led one of the disciples of the prophet to write:
If you could hie to Kolob,
In th' twinkling of an eye,
With that some speed to fly,
D'ye think that you could ever,
Through all eternity,
Find out the generation
Where Gods began to be?
Or see the grand beginning,
Where space did not extend?
Or view the last creation,
Where Gods and matter end?
Methinks the Spirit whispers—
"No man has found 'pure space,'
Nor seen the outside curtains
Where nothing has a place.
"The works of God continue,
Improvement and progression
Have one eternal round."
These conceptions of man's origin and future development and glory involve the idea of a plurality of Gods—a doctrine somewhat startling, perhaps, to modern ears, since men in our times have been taught to look upon it as sacrilege to speak or think of more than one God. But since modern Christianity finds itself so far separated from other truths of the gospel, may it not find itself wrong in this? What means that expression in Genesis where, speaking of the creation of man, God is represented as saying: "Let us make man in our image, after our likeness?"[17] Is it not a fair inference that he addressed himself to other Gods who were present? In the account of the creation given in the Book of Abraham the plural92 is used throughout—"And the Gods prepared the earth to bring forth the living creatures." "And the Gods took counsel among themselves and said, 'Let us go down and form man in our image, after our likeness,'" etc.
Passing by many other expressions in the Old Testament93 that convey the idea of the existence of a plurality of Gods, I take up the preface to the gospel according to St. John: "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God." It is generally conceded that the "Word" here spoken of as being with God in the beginning is Jesus Christ. If any doubt existed that Jesus is referred to, it would be dispelled94 by the fourteenth verse of the same chapter, in which the preface occurs: "And the Word was made flesh, and dwelt among us (and we beheld95 his glory, the glory as of the only begotten96 of the Father) full of grace and truth."
Here, then, at least is an account of two Gods—one of which dwelt with the other in the beginning, and one—the Word—afterwards came to the earth, was made flesh and dwelt on earth with men and was known as Jesus of Nazareth.
When Jesus—the Word—was baptized in Jordan, as he came out of the water, the heavens opened, the Spirit of God descended97 upon him, and lo, a voice from heaven said: "This is my beloved Son in whom I am well pleased."[18] Here there appears on the scene again two Gods—the "Word" and doubtless the God with whom the "Word" had dwelt in the beginning. In other words here was God the Father, and God the Son, both present, yet both distinct and separate—two Gods.[19]
In the greeting to the seven churches of Asia, which John embodies98 in his preface to the Apocalypse he says: "Grace be unto you * * * from Jesus Christ, who is the faithful witness. * * * Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion forever and ever. Amen."[20] I call special attention to the words written above in italics—"unto God and his Father," which can only mean God and the Father of God, which certainly conveys the idea of a plurality of Gods.[21]
I have not space here to consider such expressions—with which the scriptures abound—as "The Lord God is God of Gods and Lord of Lords;"[22] "The Lord, God of Gods, the Lord, God of Gods, he knoweth, and Israel he shall know if it be in rebellion," etc.[23] "O give thanks to the God of Gods * * * O give thanks to the Lord of Lords."[24] "And shall speak marvelous things against the God of Gods."[25] "The Lamb shall overcome them: for he is Lord of Lords and king of kings."[26]
Such expressions I know would be worthless as evidence in the matter under discussion if found in the mouths of heathen kings and prophets who are sometimes represented as speaking in the Bible; but the expressions here carefully selected are found on the lips of Moses, of the children of Israel, David, Daniel, and the Apostle John; and coming as they do from recognized and divinely authorized99 servants of God, they are important as not only upholding but proclaiming the idea of a plurality of Gods.
"I and my Father are one," said Jesus on one occasion. "Then the Jews took up stones again to stone him."
Jesus—"Many good works have I showed you from my Father, for which of those works do ye stone me?"
The Jews—"For a good work we stone thee not; but for blasphemy100; and because that thou, being a man, makest thyself God."
Jesus—"Is it not written in your law, I said ye are Gods? If he [that is, God who gave the law] called them Gods unto whom the word of God came, and the scripture cannot be broken; 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? If I do not the works of my Father believe me not."[27]
Let it be observed that in the above conversation when Jesus was accused of making himself God, he did not deny the charge; but on the contrary, called their attention to the fact that God in the law he had given to Israel had said to some of them—"ye are Gods." And further, Jesus argued, if those unto whom the word of God came were called Gods in the Jewish law, and the scripture wherein the fact was declared could not be broken, that is, the truth denied or gainsaid—why should the Jews complain when he, too, that is Christ, who had been especially sanctified by God the Father, called himself the Son of God?
On another occasion Jesus said to the Pharisees: "What think ye of Christ? whose son is he?"
Pharisees—"The son of David."
Jesus—"How then doth David in spirit call him Lord, saying—The Lord said unto my Lord, sit thou on my right hand, till I make thy foes101 thy footstool? If David then call him Lord, how is he his son?"[28]
The Pharisees could make him no answer, nor dared they question him further. All that concerns me in the passage is to note that one God is represented as saying to another—"Sit thou upon my right hand until I make thy foes thy footstool—and that clearly proves the existence of more than one God."
No higher authority than this can be cited in support of any theological doctrine. These conversations of Jesus with the Jews so completely prove that Jesus himself taught the existence of a plurality of Gods, that there can be no questioning it.
I shall be told, however, that Paul expressly says: "There is none other God but one." That statement taken alone would seem conclusive102; but considered in connection with its context, which explains it, it will be found in harmony with all the passages here produced to prove a plurality of Gods. The single statement quoted above is immediately followed by these words: "For though there be that are called Gods, whether in heaven or in earth (as there be Gods many, and Lords many); but to us there is but one God, the Father, of whom are all things, and we in him, and one Lord, Jesus Christ, by whom are all things, and we by him."[29]
From this it appears that there be many that are called Gods both in heaven and in earth. Had the reference to many Gods and many Lords been confined to these that are called such in the earth, the force of the passage might have been broken somewhat by the probability that reference was made to the false gods of the heathens; but when we are told that "there be that are called Gods whether in heaven or in earth," by which I understand that there are those that are called Gods both in heaven and in earth, Christians103 will not claim that the many Gods spoken of as being in heaven are false Gods.
But still the apostle teaches that to us there is but one God, the Father; and one Lord, Jesus Christ. So also taught the prophet Joseph.[30] He taught that there was but one God to whom it was proper for us to pay divine honors in worship—God, the Father—the Father of Jesus Christ, and of whom the Holy Ghost is the witness. And these three, in the teachings of the great modern prophet, as in the teachings of the Jewish scriptures, constitute one Godhead, or Grand Presidency104 to whom alone man owes allegiance to be expressed in divine worship. But this does not strike out of existence the many other Gods and Lords that live and have dominion in other universes and worlds, any more than it strikes out of existence other kings and emperors of this world, when we say that to the British subject there is but one sovereign to whom he owes allegiance.
If the phrase "Grand Presidency" be substituted for Godhead; and "President" for God, we shall have a nomenclature that will better convey correct ideas to the mind respecting the Gods than that now in common use. How, then, would the teaching of the Prophet Joseph respecting the Gods rise to meet the conceptions of the extent and grandeur of the universe, both as now known to our scientists and as revealed through the prophet himself! An infinitude of worlds and systems of worlds rising one above the other in ever-increasing splendor105 in limitless space and eternal duration, would have, as a concomitant, an endless line of exalted men, to preside over and within them as Priests, Kings, Patriarchs, Gods! Nor is there confusion, disorder106, or strife107 in their vast dominions; for they all govern upon the same righteous principle that characterizes the government of God the Father. The Gods have attained unto the excellence108 that Jesus prayed for in behalf of his apostles and those who might believe on their word, when he said: "Holy Father, keep through thine own name those whom thou hast given me, that they may be one as we are. * * * Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us; * * * and the glory which thou givest me, I have given them; that they may be one even as we are one."[31]
If that prayer does not contemplate the apostles and those who believe on their words becoming like God the Father and Jesus Christ; sharing their glory and their power; becoming one with them as they are now one with each other, hence becoming as they are—Gods!—then the language is without meaning, and is hollow mockery, the meaningless verbiage of one who knew not what he was saying. But Jesus knew for what he was praying; and he knew that he was not asking in behalf of his apostles and those who would believe on their words the unattainable. He was but asking for them that glory and excellence and exaltation to which many had already attained in other worlds.
I say the Gods had attained unto that excellence of oneness that Jesus prayed his disciples might possess, and since the Gods have attained unto it, and all govern their worlds and systems of worlds by the same spirit and upon the same principles, there is a unity109 in their government that makes it one even as they are one. Let worlds and systems of worlds, galaxies110 of systems and universes extend as they may throughout limitless space, Joseph Smith has revealed the existence of a government which while characterized by unity is still co-extensive with them. Let duration, as to the past, be without beginning—yet Joseph Smith has revealed the great truth that in the beginningless duration there has existed always an endless succession of exalted men, called Gods. Let duration, as to the future be without end,—let the end of time be as remote as the beginning of time, which it is, for neither exists—yet Joseph Smith has revealed the great truth that in that endless future, new worlds, systems of worlds and universes will be created from the exhaustless store of eternal matter, and made the habitation of the ever increasing posterity of the Gods. Let no one fear—there is room for all this multiplying and increasing in limitless space. Let no one fear—there is material for all these worlds and systems of worlds in the exhaustless store of eternal matter distributed throughout limitless space. Let no one fear—there is time enough in endless duration to accomplish all that God has decreed through his prophet pertaining111 to the perfecting and exalting112 of our race.
Nor will this exaltation of man detract from the majesty and exaltation of the Gods. Joseph Smith's doctrine does not degrade Deity, it merely points out the future exaltation of man. The glory of God does not consist in his being alone in his greatness, but in sharing that greatness and his intelligence and glory with others. It is a case where the more is given the richer he becomes who gives, because he is constantly widening the circle of his own power and dominion. As the glory of earthly parents is increased by having beautiful, intelligent children, capable of attaining113 to the same intelligence, development and standing20 as the parents, so the glory of the heavenly parent—God—is added unto by having sons who shall attain unto the same honor and exaltation as himself, and who shall be worthy114 of sharing his power and glory and everlasting dominion.
What glory is here! What honor! What exaltation! What thrones, principalities, kingdoms, dominions, powers! What incentive115 to right living! What encouragement to struggle against weaknesses and make war for righteousness against the flesh, the world and the devil! Well may the Apostle say—when speaking of this doctrine—"And every man that hath this hope in him, purifieth himself, even as he [Christ] is pure."[32]
This is the doctrine of the great modern prophet Joseph Smith—the testimony116 of the New Witness for God. And in the sublimity of the doctrine; in the grandeur of it; in the noble aspirations a contemplation of it inspires in the soul of man, may be seen the evidence of divine inspiration in him who re-announced it to the world.
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derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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doctrine
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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aspirations
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| 强烈的愿望( aspiration的名词复数 )； 志向； 发送气音； 发 h 音 | |
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subdued
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| adj. 屈服的，柔和的，减弱的 动词subdue的过去式和过去分词 | |
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homage
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| n.尊敬，敬意，崇敬 | |
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dominion
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| n.统治，管辖，支配权；领土，版图 | |
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annihilates
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| n.（彻底）消灭( annihilate的名词复数 )；使无效；废止；彻底击溃v.（彻底）消灭( annihilate的第三人称单数 )；使无效；废止；彻底击溃 | |
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partially
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| adv.部分地，从某些方面讲 | |
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faculty
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| n.才能；学院，系；(学院或系的)全体教学人员 | |
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apprehension
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| n.理解，领悟；逮捕，拘捕；忧虑 | |
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13
paragon
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| n.模范，典型 | |
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14
deity
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| n.神，神性；被奉若神明的人(或物) | |
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15
tangible
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| adj.有形的，可触摸的，确凿的，实际的 | |
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entity
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| n.实体，独立存在体，实际存在物 | |
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17
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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18
attain
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| vt.达到，获得，完成 | |
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19
attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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20
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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21
virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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22
purely
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| adv.纯粹地，完全地 | |
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23
grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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24
innate
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| adj.天生的，固有的，天赋的 | |
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25
ignoble
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| adj.不光彩的，卑鄙的；可耻的 | |
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26
fidelity
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| n.忠诚，忠实；精确 | |
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27
valiant
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| adj.勇敢的，英勇的；n.勇士，勇敢的人 | |
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28
utterly
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| adv.完全地，绝对地 | |
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29
perplexed
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| adj.不知所措的 | |
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30
varied
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| adj.多样的，多变化的 | |
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31
brotherhood
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| n.兄弟般的关系，手中情谊 | |
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32
trite
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| adj.陈腐的 | |
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33
questionable
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| adj.可疑的，有问题的 | |
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34
mere
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| adj.纯粹的；仅仅，只不过 | |
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35
disciple
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| n.信徒，门徒，追随者 | |
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36
disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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37
verbiage
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| n.冗词；冗长 | |
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38
regain
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| vt.重新获得，收复，恢复 | |
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39
behold
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| v.看，注视，看到 | |
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40
nurtured
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| 养育( nurture的过去式和过去分词 )； 培育； 滋长； 助长 | |
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41
withheld
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| withhold过去式及过去分词 | |
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42
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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frail
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| adj.身体虚弱的；易损坏的 | |
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44
forth
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| adv.向前；向外，往外 | |
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45
mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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46
approbation
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| n.称赞；认可 | |
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47
immortality
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| n.不死，不朽 | |
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48
sociability
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| n.好交际，社交性，善于交际 | |
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49
possessed
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| adj.疯狂的；拥有的，占有的 | |
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50
ascended
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| v.上升，攀登( ascend的过去式和过去分词 ) | |
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51
covenant
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| n.盟约，契约；v.订盟约 | |
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52
binds
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| v.约束( bind的第三人称单数 )；装订；捆绑；（用长布条）缠绕 | |
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53
eternity
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| n.不朽，来世；永恒，无穷 | |
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54
ratified
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| v.批准，签认（合约等）( ratify的过去式和过去分词 ) | |
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55
covenants
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| n.（有法律约束的）协议( covenant的名词复数 )；盟约；公约；（向慈善事业、信托基金会等定期捐款的）契约书 | |
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56
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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57
binding
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| 有约束力的，有效的，应遵守的 | |
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58
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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59
vista
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| n.远景，深景，展望，回想 | |
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60
attains
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| （通常经过努力）实现( attain的第三人称单数 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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61
posterity
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| n.后裔，子孙，后代 | |
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62
replenish
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| vt.补充；(把…)装满；(再)填满 | |
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63
perpetuated
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| vt.使永存（perpetuate的过去式与过去分词形式） | |
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64
repent
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| v.悔悟，悔改，忏悔，后悔 | |
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65
materialistic
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| a.唯物主义的，物质享乐主义的 | |
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66
smack
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| vt.拍，打，掴；咂嘴；vi.含有…意味；n.拍 | |
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67
enjoyments
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| 愉快( enjoyment的名词复数 )； 令人愉快的事物； 享有； 享受 | |
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68
refinement
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| n.文雅；高尚；精美；精制；精炼 | |
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69
elevation
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| n.高度；海拔；高地；上升；提高 | |
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70
faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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71
blasphemous
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| adj.亵渎神明的，不敬神的 | |
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72
attainment
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| n.达到，到达；［常pl.］成就，造诣 | |
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73
contemplate
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| vt.盘算，计议；周密考虑；注视，凝视 | |
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74
incapable
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| adj.无能力的，不能做某事的 | |
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75
locomotion
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| n.运动，移动 | |
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76
dormant
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| adj.暂停活动的；休眠的；潜伏的 | |
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77
eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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78
orator
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| n.演说者，演讲者，雄辩家 | |
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79
embryo
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| n.胚胎，萌芽的事物 | |
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80
scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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81
exhortation
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| n.劝告，规劝 | |
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82
converse
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| vi.谈话，谈天，闲聊；adv.相反的，相反 | |
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83
converses
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| v.交谈，谈话( converse的第三人称单数 ) | |
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84
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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85
likeness
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| n.相像，相似（之处） | |
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86
conversed
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| v.交谈，谈话( converse的过去式 ) | |
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87
everlasting
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| adj.永恒的，持久的，无止境的 | |
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88
dominions
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| 统治权( dominion的名词复数 )； 领土； 疆土； 版图 | |
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89
boundless
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| adj.无限的；无边无际的；巨大的 | |
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90
onward
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| adj.向前的，前进的；adv.向前，前进，在先 | |
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91
abound
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| vi.大量存在；(in，with)充满，富于 | |
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92
plural
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| n.复数；复数形式；adj.复数的 | |
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93
testament
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| n.遗嘱；证明 | |
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94
dispelled
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| v.驱散，赶跑( dispel的过去式和过去分词 ) | |
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95
beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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96
begotten
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| v.为…之生父( beget的过去分词 )；产生，引起 | |
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97
descended
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| a.为...后裔的，出身于...的 | |
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98
embodies
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| v.表现( embody的第三人称单数 )；象征；包括；包含 | |
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99
authorized
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| a.委任的，许可的 | |
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100
blasphemy
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| n.亵渎，渎神 | |
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101
foes
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| 敌人，仇敌( foe的名词复数 ) | |
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102
conclusive
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| adj.最后的，结论的；确凿的，消除怀疑的 | |
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103
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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104
presidency
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| n.总统(校长，总经理)的职位(任期) | |
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105
splendor
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| n.光彩；壮丽，华丽；显赫，辉煌 | |
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106
disorder
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| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
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107
strife
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| n.争吵，冲突，倾轧，竞争 | |
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108
excellence
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| n.优秀，杰出，(pl.)优点，美德 | |
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109
unity
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| n.团结，联合，统一；和睦，协调 | |
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110
galaxies
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| 星系( galaxy的名词复数 )； 银河系； 一群（杰出或著名的人物） | |
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111
pertaining
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| 与…有关系的，附属…的，为…固有的(to) | |
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112
exalting
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| a.令人激动的，令人喜悦的 | |
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113
attaining
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| （通常经过努力）实现( attain的现在分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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114
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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115
incentive
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| n.刺激；动力；鼓励；诱因；动机 | |
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116
testimony
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| n.证词；见证，证明 | |
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