(Scripture Reading Exercise.)

SPECIAL LESSON.

THE PAGANIZATION OF THE CHRISTIAN DOCTRINE OF DEITY: WHAT PARTICULAR TENDENCIES IN HUMAN NATURE LED TO THIS RESULT?

(AN EXPOSITORY—ARGUMENTATIVE DISCOURSE)

NOTES.

1. Character of the Proposed Discourse: For suggestion in relation to expository and argumentative discourses, see Lesson XXV, note 2, and the references there given to Seventy's Year Books Nos. I and II.

2. Sources of Information: For the Christian Doctrine of God, see, of course, New Testament, especially the Fourth Gospel. Seventy's Year Book No. II, Lesson XXXIV; notes 4, 5 and 6 (pp. 190-193). All of Lesson 37; also Year Book III, Lesson XXV. Mormon Doctrine of Deity (pp. 114-119); Also chs. 4 and 5 Orson Pratt's works, "The Kingdom of God," Subdivision, "The Nature and Character of the King." Outlines of Ecclesiastical History (Roberts), Part II, Section 5.

3. Suggestions to the Speaker: In previous lessons under this topic we have dealt with the "First Moments of Speech" and the "Introduction." Having done with these, we come now to the main part of the work—to the discussion of the subject. This can only be considered in part in this lesson. I quote from Pittenger: "The passage from the introduction to the discussion should be made smoothly and gradually. To accomplish this, and to strike the subject at just the right angle, continuing all the interest previously excited, is a most important achievement. A definite object is a great assistance in this part of the work. If the object is clearly in view, we go right up to it with no wasted words, and the people follow our guidance because they see that we are not proceeding at random. But with no strong purpose, we are apt to steer about our subject without ever being quite ready to enter upon it. The more brilliant the introduction, the more difficult this transition will be. But all these difficulties may be overcome with the aid of a well-constructed plan."

4. Must be a Controlling Purpose in Discourse: "The whole discourse must be animated with some controlling purpose, and in its general character, tend upward, until its close. The law of climax ought to be carefully considered by the speaker. There may be more than one culmination of interest in an address, separated by an interval less absorbing and powerful, but this decline should only be allowed in order to prepare a second or third climax, grander than all before. To violate this rule and have a speech 'flatten out' toward its close, is a fearful error. Better reduce the length of the whole by one-half or three-fourths, and maintain interest and attention to the end."

5. Of Diffuseness: "Diffuseness is often supposed to be a necessary quality of extemporaneous speech. Many speakers do fall into it, but they need not. They are diffuse because they are unwilling or unable to say exactly what they mean, but come near it, and continue their efforts until they are satisfied. They furnish no clear view of any idea, but only a kind of twilight illumination. This serious fault may be overcome in spontaneous speech as readily as in writing. He who thinks clearly and forcibly will talk in the same manner. Exquisite finish and elaborate verbal arrangement are not to be looked for in off-hand speech, but each idea may be expressed with great force, vigor, and accuracy of shading.

"This ability to say precisely what we mean in few words, and at the first effort, constitutes one of the great beauties of a spoken style. The hearer is filled with grateful surprise when some new and living idea is suddenly placed before him, clothed in a single word or sentence. A diffuse speaker gives so many premonitions of his thought that the audience have guessed it, and may even come to believe that they have always known it, before he has made his formal presentment. Of course, they are wearied, and never give him credit for an original conception.

"If troubled with this fault, frequently forecast what to say; drive it into the smallest number of vivid, expressive words; then, without memorizing the language, reproduce the same briefly in the hurry of speech. If not successful in making it as brief as before, repeat the effort. This exercise will, in time, give the ability to condense. But to exercise it, the temptation to fine language must be overcome. No sentence should be introduced for mere glitter or sparkle; a single unnecessary word may require others to justify or explain it, and thus may ruin a whole discourse. The danger of showy language in speech is far greater than in writing, for if the writer be drawn too far away from his subject, he can strike out the offending sentences and begin again, while the speaker has but one trial. If beauty lies in his way, well; but if not, he should never abandon his course to seek it."

Concluding the Speech: "There are three principal ways of concluding a speech. (1). One of the most graceful is to condense a clear view of the whole argument and tendency of the address into a few words, and leave the summing up thus made to produce its own effect. Discourses aiming principally to produce conviction may very well be concluded in this manner.

(2). "Another and very common mode is to close with an application or with practical remarks. When the address is a sermon, this form of closing is frequently termed an exhortation, and the whole speech is made to bear upon the duty of the moment.

(3). "A third method of closing is to simply break off when the last item is finished. The full development of the discourse is thus made its ending, care being taken that the last item discussed shall be of weight and dignity. This is by no means the easiest form of conclusion but rightly managed it is one of the most effective.

(4). "A conclusion should always be short and contain no new matter. Few things are more disastrous than the practice of drawing toward an end and then launching out into a new discussion. All good things that have been said, all previous favorable impressions, are obliterated by this capital fault." (Extempore Speech, Pittenger, ch 8).

4. Strength: We have already considered three means of promoting strength of expression. The third suggestion was, that care be taken to have the last word of a sentence a forcible one. The same holds good as to the members of a sentence: "Strength requires that, when the members of a sentence differ in length, the shorter should have precedence of the longer; and, when they are of unequal force, that the weaker be placed before the stronger. Both of these principles are violated in the following sentence:

Example: "In this state of mind, every employment of life becomes an oppressive burden, and every object appears gloomy."

Corrected: How much more forcible does it become when the shorter and weaker member is placed first: "In this state of mind, every object appears gloomy, and every employment of life becomes an oppressive burden."

This arrangement of the members of a sentence constitutes what is defined among the rhetorical figures as Climax. What is most emphatic is brought last, in order that a strong impression may be left on the reader's mind.

"This principle, also, requires us to avoid terminating a sentence with a succession of unaccented words; such as, 'with', 'it', 'in it', 'on it', etc.

Example: "This is a proposition which I did not expect; and I must ask time for privilege of reflecting on it."

Corrected: The last member would be more forcible thus: "This is a proposition which I did not expect; and I must ask time for reflection." (Quackenbos' Rhetoric.)

The True Doctrine of Deity.

LESSON XXXII.

(Scripture Reading Exercise.)

(Scripture Reading Exercise.)

THE FORM OF GOD.

SPECIAL TEXT: "For it pleased the Father that in Him [the Christ] should all fulness dwell. * * * For in Him dwelleth all the fulness of the Godhead bodily." Colossians.

NOTES.

The notes of this Lesson are taken from two discourses by the author: one the "Mormon Doctrine of Deity"; the other "Jesus Christ, the Revelation of God," hence the personal character and direct address style that appears in the notes.

1. Need of Revelation for Definite Knowledge of God: We are dependent upon that which God has been pleased to reveal concerning Himself for what we know of Him; especially as to His form, nature and attributes. While it is true, in a certain sense, that the heavens declare God's glory; and "the invisible things of Him from the creation of the world," in a certain sense, "are clearly seen, being understood by the things that are made"; and while the spirit in man may be intuitively conscious of the being of God; while the general consent of mankind may confirm man's own consciousness of the divine existence, yet nothing definitely is learned or can be learned concerning the form, nature, or attributes of God from these sources. Now, as of old, man by searching cannot find out God. He cannot "find out the Almighty unto perfection." (Job II, 7.) This can only be learned by revelation. It is the revealed law of the Lord that is perfect, "converting the soul;" it is the statutes of the Lord that are right, "rejoicing the heart;" it is the commandment of the Lord that is pure, "enlightening the eyes;" it is the judgments of the Lord that are "true and righteous altogether." "More to be desired are they than gold, yea, than much fine gold; sweeter also than honey and the honey comb. Moreover, by them is My servant warned, and in the keeping of them there is great reward." (Psalms 19.)

2. The World's Need of a Revelation of God: In all the survey we have taken of men's conceptions of God in Ancient, Mediaeval and Modern times, in all their doctrines, outside of the revelations of God—nowhere have we found a knowledge of the true and living God. Nowhere a teacher who comes with definite knowledge of this subject of all subjects—a subject so closely related to eternal life, that to know God is said in the scriptures to be life eternal; and, of course, the corollary naturally follows, viz.: not to know God is not to possess eternal life. We can form no other conclusion from the survey we have taken of the world's ideas respecting the existence and nature of God, than that forced upon us—the world stood in sore need of a revelation of God. He whom the Egyptians and Hindoos sought for in their pantheism must be made known. God, whom Confucius would have men respect, but keep at a distance, must draw near. The "Alfader" of the Goths, undefined, incomprehensible to them, must be brought out of the northern darkness into glorious light. The God-idea that prevailed among the Greek philosophers must be brought from the mists of their speculations and made to stand before the world. He whom the Jews were seeking to deny and forsake must be revealed again to the children of men. And lo! when the veil falls from the revelation that God gives of Himself, what form is that which steps forth from the background of the world's ignorance and mystery? A Man, as God lives! Jesus of Nazareth—the great Peasant Teacher of Judea. He is God revealed henceforth to the world. They who thought God impersonal, without form, must know Him henceforth as a person in the form of man. They who have held Him to be without quality, must henceforth know Him as possessed of the qualities of Jesus of Nazareth. They who have regarded him as infinitely terrible, must henceforth know Him also as infinitely gentle. Those who would hold Him at a distance, will now permit Him to draw near. This is the world's mystery revealed. This is God manifested in the flesh. This is the Son of God, who comes to reveal the Father, for He is the express image and likeness of that Father's person, and the likeness of that Father's mind. Henceforth when men shall say, Show us the Father, He shall point to Himself as the complete revelation of the Father, and say, "He that hath seen me, hath seen the Father also." Henceforth, when men shall dispute about the "being" and "nature" of God, it shall be a perfect answer to uphold Jesus Christ as the complete, perfect revelation and manifestation of God, and through all the ages it shall be so; there shall be no excuse for men saying they know not God, for all may know Him, from the least to the greatest, so tangible, so real a revelation has God given of Himself in the person and character of Jesus Christ. He lived His life on earth—a life of sorrow and of gentleness, its pathway strewn with actions fraught with mercy, kindness and love. A man He was, approved of God among men, by miracles and wonders and signs which God did by Him. Being delivered by the determinate counsel and fore-knowledge of God, men took, and by wicked hands crucified and slew him; but God raised him up, having loosed the pains of death, because it was not possible that He should be holden of it; and exalted Him on high at the right hand of God, whence He shall come to judge the quick and the dead. (This synopsis of the Christ's life is in Acts, ch. ii.)

Mark you, in all this there is not a word about the mysterious, ineffable generation of the Son of God from the Father, together with all the mysteries that men have gathered together in their learned disquisitions about God. No question is raised as to whether Jesus was made out of nothing or begotten by ineffable generation from the substance of the Father. Whether He is consubstantial, that is, of the same substance with the Father, or only of a similar substance. Nor is there any question raised as to whether Jesus was "begotten before or after time began." All these and a hundred other questions arose after the Christian doctrine of Deity began to come in contact with the Greek and other philosophies. Jesus accepted the existence of God as a settled fact, and proclaimed Himself to be the Son of God: offending the Jews by so doing, for they saw that He made Himself equal with God, (John v, 18) and being a man, held forth Himself to be God (John v: 30-33.) Slow, indeed, were they to learn the great truth plainly revealed in Jesus Christ, that God is a perfect man. Such was Jesus Christ, and He was God manifested in the flesh. "Was," did I say? Nay, "is," I should have said; and such will He remain forever; a spirit He is, clothed with an immortal body, a resurrected body of tangible flesh and bones made eternal, and now dwelling in heaven with His Father, of whom He is the express image and likeness, as well now as when He was on earth; and hence the Father also must be a personage of flesh and bones, as tangible as the exalted man, Christ Jesus the Lord.

3. Jesus Is Called God In the Scriptures: "The first proof I offer for this statement, is from the writings of Isaiah. You remember, perhaps, my former quotation from Isaiah, wherein that prophet says, "Behold, a virgin shall conceive and bear a son and shall call his name Immanuel," (Isaiah vii: 14) the interpretation of which name is, according to Matthew "God with us." (Matt. i: 23.) So that this man-child, born of a woman, and called "Immanuel," is God; and, moreover, is "God with us"—that is, with men. The same prophet also says: "For unto us a child is born, unto us a son is given; and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, The Mighty God, the Everlasting Father, the Prince of Peace." (Isaiah ix: 6.)

All concede that this is in plain allusion to Jesus Christ, and the scriptures here directly call Him "The Mighty God." He is also called God in the testimony of John. Mark this language, for it is a passage around which many ideas center, and to which we shall have occasion to refer several times. In the preface to his Gospel, John says: "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. * * * And the Word was made flesh, and dwelt among us (and we beheld His glory, the glory as of the only begotten of the Father), full of grace and truth."

There can be no question but direct reference is here made to the Lord Jesus Christ, as being the "Word;" and the "Word," or Jesus being with the Father in the beginning, and the "Word," or Jesus Christ, also being God. The "Word," then, as used here by John, is one of the titles of Jesus in his pre-existent estate. Why called the "Word" I do not know, unless it is that by a "word" we make an expression; and since Jesus Christ was to be the expression of God, the revelation of God to the children of men, he was for that reason called the "Word."

4. Jesus Declares Himself to be God—the Son of God: Jesus was crucified on the charge that He was an imposter—that he, being a man, said that "God was His Father, making Himself equal with God." (John v:18.)

And again: "For a good work we stone Thee not, but for blasphemy, and because that Thou being a man, makest thyself God." (John x:33.)

Again: when accused before Pilate, who declared he could "find no fault in Him," the Jews answered him, "We have a law, and by our law He ought to die, because He made Himself the Son of God." Moreover, the high priest, in the course of the trial before the Sanhedrim of the Jews, directly said to Jesus, "I adjure Thee by the living God, that Thou tell us whether thou be the Christ, the Son of God. Jesus said unto him, Thou hast said: nevertheless, I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven." (Matt. xxvii: 63, 64.)

And finally, when Jesus appeared to the eleven disciples after His resurrection, He said unto them, "All power is given unto Me, in heaven and in earth, go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." (Matt. xxviii: 18, 19.) A clearer proclamation of his divinity could not be made than in the statement, "all power is given unto Me in heaven and in earth," especially when it is followed by placing Himself on equal footing with the Father and the Holy Ghost, which He does when he commands His disciples to baptize in the name of the Father, and of the Son, and of the Holy Ghost. Nothing can be added to this, except it be the words of God the Father directly addressed to Jesus, when he says, "Thy throne, O God, is for ever and ever." (Heb. i:8.)

5. Jesus Christ to be Worshipped, Hence God: Jesus Christ is to be worshipped by men and angels; and worship is an honor to be paid only to true Deity. The angels of heaven refuse the adoration we call worship. You remember when the Apostle John was on the Isle of Patmos, and God sent a heavenly messenger to him, how the Apostle, over-awed by the brightness of the angel's glory, fell upon his face to worship him, and the angel said: "See thou do it not; for I am thy fellow servant, and of thy brethren the prophets, and of them which keep the sayings of this book: Worship God." (Rev. xix:10.) So you see the angels refuse divine honors. But the scriptures prove that Jesus was especially to be worshipped; hence He must be Deity:

"For unto which of the angels said He at any time, Thou are My son, this day have I begotten thee? And again, I will be to Him a Father, and He shall be to me a Son. And again, when He bringeth in the First Begotten into the world, He saith, let all the angels of God worship him." (Heb. i: 5, 6.)

The same doctrine is taught in the epistle to the Philippians: "Wherefore God also hath highly exalted Him, and given Him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." (Phil. ii: 9, 10.)

There are other passages to the same effect, but it is perhaps unnecessary for me to turn to each of these, since the ones here quoted will be sufficient to establish in your minds the fact contended for.

6. Jesus Christ is the Creator Hence God: Jesus Christ is the Creator. Evidence of this is found in the testimony of John from which I have already quoted: "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. All things were made by Him, and without Him was not any thing made that was made. In Him was life; and the life was the light of men." (John i: 1-4.)

Again in the epistle to the Colossians: "The Father * * * hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son. * * * Who is the image of the invisible God, the firstborn of every creature. For by Him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones or dominions, or principalities, or powers: all things were created by Him, and for Him." (Col. i: 12-17.)

Again in Hebrews: "God, Who at sundry times and in divers manners spake in times past unto the fathers by the prophets, hath in these last days spoken unto us by His Son, whom He hath appointed heir of all things, by whom also He made the worlds." (Heb. i: 1.)

Now we begin to see the relation of the Father and the Son; for though the "Word" be God, though "Immanuel" is God, that is, "God with us," He does not displace God the Father, but stands in the relationship of a son to Him. Under the direction of the Father, He created worlds, and in this manner is the Creator of our earth, and the heavens connected with the earth. And everywhere the scriptures command that men should worship the Creator. In fact, the burden of the cry of that angel who is to restore the gospel in the hour of God's judgment is: "Fear God, and give glory to Him; for the hour of His judgment is come; and worship Him that made heaven and earth and the seas and the fountains of waters." (Rev. xiv: 7.)

7. Jesus Christ Equal with God the Father, Hence God: After the resurrection, Jesus appeared unto His disciples, and said to them, as recorded in the closing chapter of Matthew: "All power is given unto Me in heaven and in earth. Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you." (Matt. xxviii: 18, 19.)

Observe that the Lord Jesus Christ is placed upon a footing of equal dignity with God the Father, and with the Holy Ghost. This brings to mind the scripture of Paul, where he says, speaking of Jesus: "Who, being in the form of God, thought it not robbery to be equal with God." (Phil. ii: 6.)

So also is Christ given equal station with the Father and with the Holy Ghost in the apostolic benediction over and over again. "May the grace of the Lord Jesus Christ, the love of God and the communion of the Holy Ghost be with you all."

In these several passages we have Jesus Christ, after His resurrection, asserting that all power had been given unto Him, both in heaven and in earth; He is placed upon a footing of equal dignity with God the Father in the holy Trinity—in the Grand Triumvirate which constitutes the Presiding Council or Godhead reigning over our heavens and our earth—hence God.

I now wish to give you the proof that Jesus Christ is the express image of the Father; the express image of His person, as well as the revelation of the attributes of God.

Following that language in Hebrews where Jesus is spoken of as having created worlds under the direction of the Father, it is said: "Who being the brightness of His [the Father's] glory, and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high." (Heb. iii: 3.)

So Paul to the Corinthians: "The God of this world hath blinded the minds of those which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them." (II Cor. iv: 4.)

So also, in his letter to the Colossians, when speaking of Christ, Paul says: "Who is the image of the invisible God, the first born of every creature." (Col. i: 5.)

Being "the express image of His person," then the "image of the invisible God," Jesus becomes a revelation of the person of God to the children of men, as well as a revelation of His character and attributes. Again, you have the scriptures saying: "For it pleased the Father that in Him [Christ Jesus] should all fulness dwell. * * * For in Him dwelleth all the fulness of the Godhead bodily." (Col. i: 19; ii: 9.)

All there is, then, in God, there is in Jesus Christ. All that Jesus Christ is, God is. And Jesus Christ is an immortal man of flesh and bone and spirit, and with His Father and the Holy Spirit will reign eternally in the heavens, verily the Godhead.

8. God Created Man in His Own Image: Let us now consider the form of God. In those scriptures which take us back to the days of creation, when God created the earth and all things therein—God is represented as saying to someone: "Let us make man in Our image, after Our likeness. * * * So God created man in His own image, in the image of God created He him, male and female created He them." (Gen. i: 26, 27.)

Now, if that were untouched by "philosophy," I think it would not be difficult to understand. Man was created in the image and likeness of God. What idea does this language convey to the mind of man, except that man, when his creation was completed, stood forth the counterpart of God in form? But neither philosophers nor theologians have been willing to let it stand so. They will not have God limited to any form. They will not have Him prescribed by the extensions of His person to some line or other of limitation. No: He must needs be in His person, as well as in mind or spirit, all-pervading, filling the universe with His "being," with a center nowhere, with a circumference everywhere. We must expand the person of God out until it fills the universe. And so they tell us that this plain, simple, straightforward language of Moses, which says that man was created in the image of God—and which everybody can understand—means, not the "full length" image of God, but God's "moral image!" Man was created in the "moral image" of God, they say.

The meaning of this language from the 26th and 27th verses of the first chapter of Genesis, is made perfectly clear when compared with the third verse of the fifth chapter of Genesis, where it is written: "And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth." What do these words imply, but that Seth was like his father in features, and also, doubtless, in intellectual and moral qualities? And if, when it is said Adam begat a son in his "own likeness, after his image," it simply means that Seth, in form and features, and intellectual and moral qualities, was like his father—then there can be no other conclusion formed upon the passage that says God created man in his own image and likeness, than that man, in a general way, in form and feature, and intellectual and moral qualities, was like God.

9. Bodily Form May Not be Excluded from Being "In God's Image": It is rather refreshing, in the midst of so much nonsense that is uttered upon this subject, in order to hide the truth and perpetuate the false notions of a paganized Christianity, to find now and then a Christian scholar who rises out of the vagaries of modern Christianity and proclaims the straightforward truth. Let me read to you the words of such an one—the Rev. Dr. Charles A. Briggs. It may be said, of course, by Presbyterians that Dr. Briggs is a heretic; that he has been cast out of their church. Grant it; but with open arms he has been received by the Episcopal church, and ordained into its priesthood; and has an influence that is considerable in the Christian world. But however heretical Dr. Briggs' opinions may be considered by his former Presbyterian brethren, his scholarship at least cannot be challenged. Speaking of man being formed in the image and likeness of God, he says:

"Some theologians refer the form to the higher nature of man [that is, to that 'moral image' in likeness of which it is supposed man was created]; but there is nothing in the text or context to suggest such an interpretation. The context urges us to think of the entire man as distinguished from the lower forms of creation—that which is essential to man, and may be communicated by descent to his seed.—The bodily form cannot be excluded from the representation." (Messianic Prophecy, p. 70.)

I say it is rather refreshing to hear one speak like that, whose scholarship, at least, is above all question. And yet still another voice; and this time from one who stands high in scientific circles, one who has written a work on the "Harmony of the Bible and Science," which is a most valuable contribution to that branch of literature. The gentleman I speak of is a Fellow of the Royal Astronomical Society, and principal of the College at Highbury New Park, England. On this subject of man being created in the image of God, he says: "I think the statement that man was made in the Divine image is intended to be more literal than we generally suppose; for judging from what we read throughout the scriptures, it seems very clear that our Lord, as well as the angels, had a bodily form similar to that of man, only far more spiritual and far more glorious; but which, however, is invisible to man, unless special capabilities of sight are given him, like that experienced by Elisha's servant when, in answer to the prophet's prayer, he saw the heavenly hosts surrounding the city of Dothan."

After discussing this question at some length, and bringing to bear upon it numerous Biblical illustrations, this celebrated man—Dr. Samuel Kinns—whose scientific and scholarly standing I have already referred to, speaks of the effect of this belief upon man, and thus concludes his statement on that head: "I am sure if a man would only consider a little more the divinity of His human form, and would remember that God has indeed created him in His own image, the thought would so elevate and refine him that he would feel it his duty to glorify God in His body as well as in His spirit."

10. Captain of the Lord's Host—A Deity: But we have higher and better authority to which we can appeal—the scriptures. And here I pass by that marvelous appearance of God unto Abraham in the plains of Mamre, when three "men" came into his tent, one of whom was the Lord, who conversed with him, and partook of his hospitality, and disclosed to him His intention with reference to the destruction of Sodom and Gomorrah. (Gen. xviii.)

I come now to that marvelous revelation of God to Joshua, when Joshua drew near to Jericho and saw a person in the form of a man standing with sword in hand. Joshua approached him and said: "Art thou for us, or for our adversaries?" "Nay," replied the person, "but as captain of the host of the Lord am I now come." And Joshua bowed himself to the very earth in reverence, and worshipped that august warrior. (Joshua v: 13, 14.) Do not tell me that it was an "angel"; for had it been an angel, the divine homage paid by Israel's grand old warrior would have been forbidden. Do you not remember the time when John, the beloved disciple, stood in the presence of an angel and, awed by the glory of his presence, he bowed down to worship him, and how the angel quickly caught him up and said: "See thou do it not; for I am thy fellow-servant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God!" (Rev. xvii: 8, 9. Also Rev. xix: 10.) The fact that this personage, before whom Joshua bowed to the earth, received without protest divine worship from him, proclaims trumpet-tongued that He indeed was God. Furthermore, that personage bade Joshua to remove the shoes from his feet for even the ground on which he stood was holy.

I call attention to that marvelous vision given of the Son of God to the pagan king of Babylon. This king had cast the three Hebrew children into the fiery furnace, and lo! before his startled vision were "four men" walking about in the furnace, "and," said he, "the form of the fourth is like the Son of God." (Dan. iii: 25.)

The great Apostle to the Gentiles, writing to the Colossian saints, speaks of the Lord Jesus Christ, "in whom we have redemption through His blood, even the forgiveness of sins," as being in the "image of the invisible God." (Col. i, 15.) Again, writing to the Hebrew saints, and speaking of Jesus, he says: "Who, being the brightness of his [the Father's] glory, and the express image of his [the Father's] person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down on the right hand of the Majesty on high." (Heb. i: 1, 2.)

In the face of these scriptures, will anyone who believes in the Bible say that it is blasphemy to speak of God as being possessed of a bodily form? We find that the Son of God Himself stood among His fellows a man, with all the limitations, as to His body, which pertain to man's body; with head, trunk, and limbs; with eyes, mouth and ears; with affections, with passions; for He exhibited anger as well as love in the course of His ministry; He was a man susceptible to all that man could suffer, called by way of pre-eminence, the "man of sorrows," and one "acquainted with grief"; for in addition to His own, He bore the world's sins, and suffered that men might not suffer if they would but obey His gospel.

11. "What Think Ye of Christ?" What think ye of Christ? Is he God? Yes. Is he man? Yes—there is no doubting it. His resurrection, and the immortality of His body, as well as of His spirit that succeeds His resurrection, is a reality. He Himself attested it in various ways. He appeared to a number of the apostles, who, when they saw him, were seized with fright, supposing they had seen a spirit; but He said unto them, "Why are ye troubled? And why do thoughts arise in your hearts? Behold My hands and My feet, that it is I Myself; handle Me and see; for a spirit hath not flesh and bones, as ye see Me have." (Luke xxiv: 36-39.) Then, in further attestation of the reality of His existence, as if to put away all doubt, He said, "Have ye here any meat?" And they brought Him some broiled fish and honeycomb, and "He did eat before them." (Luke xxiv: 41-43.) Think of it! A resurrected, immortal person actually eating of material food! I wonder that our spiritually-minded friends, both philosophers and theologians, do not arraign Him for such a material act as that after His resurrection!

But not only did the risen Messiah eat in the presence of His disciples, but with His resurrected hands He prepared a meal on the seashore for His own disciples, and invited them to partake of the food which He, with His resurrected hands, had provided. (John xxi: 9-13, and Acts x: 41.) Moreover, for forty days He continued ministering to His disciples after His resurrection, eating and drinking with them (Acts x: 41, and Acts i: 2, 3); and then, as they gathered together on one occasion, lo! He ascended from their midst, and a cloud received Him out of their sight. Presently two personages in white apparel stood beside them and said. "Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven." (Acts I:11.) What! With His body of flesh and bones, with the marks in His hands and in His feet? Shall He come again in that form? The old Jewish prophet, Zechariah, foresaw that He would. He describes the time of His glorious coming, when His blessed, nail-pierced feet shall touch the Mount of Olives again, and it shall cleave in twain, and open a great valley for the escape of the distressed house of Judah, sore oppressed in the siege of their great city, Jerusalem. We are told that "They shall look upon Him Whom they have pierced, and they shall mourn for Him as one mourneth for his only son," and one shall look upon Him in that day and shall say, "What are these wounds in Thy hands and in Thy feet?" and He shall answer, "These are the wounds that I received in the house of my friends." (Zech. the 12th, 13th and 14th chapters).

What think ye of Christ? Will that resurrected, immortal, glorified man ever be distilled into some bodiless, formless essence, to be diffused as the perfume of a rose is diffused throughout the circumambient air? Will He become an impersonal, incorporeal, immaterial God, without body, without parts, without passions? Will it be? Can it be? What think ye of Christ? Is He God? Is He an exalted man? Yes; in the name of all the Gods He is. And one wonders why Christian ministers arraign the faith of the Church of Jesus Christ of Latter-day Saints because they believe and affirm that God is an exalted man, and that He has a body, tangible, immortal, indestructible, and will so remain embodied throughout the countless ages of eternity?—And since the Son is in the form and likeness of the Father, being, as Paul tells us, "in the express image of His [the Father's] person"—so, too, the Father, God must be a man of immortal tabernacle, glorified and exalted: for as the Son is, so also is the Father, a personage of tabernacle, of flesh and of bone as tangible as man's, as tangible as Christ's most glorious, resurrected body (See article in Improvement Era for March, 1910, for further treatment of this theme).

(Scripture Reading Exercise.)

THE CHARACTER OF GOD REVEALED IN JESUS CHRIST.

SPECIAL TEXT: "God was manifested on the flesh (margin), justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory." I Tim. ii:16.

NOTES.

The notes of this Lesson are taken from two discourses by the author: one the "Mormon Doctrine of Deity"; the other "Jesus Christ, the Revelation of God," hence the personal character and direct address style that appears in the notes.

1. The Humility of God Manifested Through Jesus Christ: First of all, I call your attention to the deep, the profound humility of God; His great condescension in living among men, as He did, for their instruction; and from that circumstance would draw to your attention the lesson of humility His life teaches. The heights of glory to which Jesus had attained, the power and dignity of His position in the heavenly kingdom, of course, cannot be comprehended by us in our present finite condition, and with our limited knowledge of things. Great and exalted as we might think Him to be, you may depend upon it He was exalted infinitely higher than that. Then when you think of one living and moving in the courts of heaven and mingling in the councils of the Gods, consenting to come down to this earth and pass through the conditions that Jesus passed through, do you not marvel at His humility? To be born under such circumstances as would enable wicked man to cast reflection upon His very birth! (St. John viii:41.) To be born, too, in a stable, and to be cradled in a manger! To grow up a peasant, with a peasant's labor to perform, and a peasant's fare to subsist upon from childhood to manhood—do you not marvel at this great humility, at this great condescension of God? And by His humility, are not men taught humility, as they are taught it by no other circumstance whatsoever?

2. The Obedience of God Manifested Through Jesus Christ: Of His youth, we know but little; but the little we know reveals a shining quality, either for God or man to possess. You must remember, in all our consideration of the life of Messiah, one great truth, which comes to us from the scriptures in an incidental way, viz., that "In His humiliation His judgment was taken from Him." (Acts viii:33.) As the veil is drawn over our minds when our pre-existent spirits come into this world and we forget the Father and mother of the spirit world, and the positions we occupied there, so, too, with Jesus; in His humiliation His judgment was taken from Him; He knew not at first whence He came, nor the dignity of His station in heaven. It was only by degrees that He felt the Spirit working within Him and gradually unfolding the sublime idea that He was peculiarly and pre-eminently the Son of God in very deed. When at Jerusalem, about twelve years of age, He began to be conscious of the suggestions of the Spirit within Him, that he had a work to do in the world for His Father, and hence allowed the caravan with which He had come from distant Galilee to Judea to start upon the return journey without Him, much to the perplexity and sorrow of His supposed father, Joseph, and His mother, Mary. They missing Him, returned and found Him in the temple disputing with the doctors and lawyers. They reprimanded Him, as they would reprimand any boy guilty of similar conduct; but when they reproved Him, He answered, "Wist ye not that I must be about my Father's business." He began to understand His mission. The spirit promptings were at work in His soul. And while ultimately the spirit was given without measure unto Him (John iii:24), it was not so at first, for "He received not of the fulness at the first, but received grace for grace." (Doc. and Cov., Sec. 93: 12, 13.) The child Jesus "grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him. * * * And Jesus increased in wisdom and stature, and in favor with God and man." (Luke ii; 40, 52.) But notwithstanding, Jesus, at twelve years of age, and earlier, began to experience the operations of the Spirit calling His soul to His mission, still we are told that He returned with His parents to Galilee, "and was subject unto them," He who had given the law, "Honor thy father and thy mother," in this act exemplified the honor that He entertained for that law, in His practice of it.

We next see Him coming to the banks of Jordan, where a prophet of God is baptizing—one of those strange, eccentric men, who lived for the most part in the wilderness, whose food was locusts and wild honey, and whose clothing was the skins of wild animals; and yet through all this eccentricity, through all this oddness of character, shone the divine powers of God in this messenger, and multitudes of people were gathered by his preaching to the Jordan, where he baptized them for the remission of their sins. By and by, Jesus comes and demands baptism at this man's hands; and as he enters the water, the prophet stays Him, and says, "I have need to be baptized of Thee, and comest Thou to me?" Already, doubtless, shining through this "expression of God,"—this Jesus of Nazareth,—the servant of the Lord, in attune, through the spirit of inspiration, with the very God who was approaching Him, felt the divinity of His presence, and would fain acknowledge His own inferiority. What was the reply? "Suffer it to be so now: for thus it becometh us to fulfill all righteousness." He Who had said that men must be baptized for the remission of sins, though Himself sinless, would honor that law by obedience unto it. Thus we learn that God not only gives law, but He obeys law.

3. The Compassion and Impartiality of God: Jesus was possessed of infinite compassion. The incidents that I shall relate to you, in support of this statement, are in quotations that are free, and yet, I think, justified by the spirit of the several occasions. After all, it is the spirit that giveth life; the letter killeth; so let us look at these things in the spirit of them. You see Him one day with some of His disciples approaching the little village of Nain, "His raiment dusty and His sandals worn." As they draw near, the gate is opened and a funeral procession marches out. The mother of the young man whose body is being borne by his neighbors to the final resting place, walks feebly and weeping beside the bier, desolate in her loneliness. As Jesus saw that poor woman in the midst of her sorrow, His heart—I pray you think of it, for we are speaking of God when we speak of Jesus Christ, the Creator of heaven and earth—the heart of God is moved with compassion towards this woman. He stops the bier, takes the dead by the hand, and says, "Young man, I say unto you, Arise." And he arose. Jesus Christ gave this woman back her son. It was an act of beautiful compassion, one of many, which illustrates how tender and sympathetic is the heart of our God!

Nor was His ministry confined exclusively to the poor, to the widows, to the lonely. He despised not rulers, nor the rich, because they were rich; but was willing, if only they could put themselves in a position to receive the manifestations of His compassion—He was willing to minister unto them. This is proved in the case of Jairus, one of the rulers of the Jews, and a man of great wealth. You will remember that he came running to the Master with his sorrow—his daughter was lying dangerously ill at home; and such was his faith that if the Master would but speak the word, she would be healed. While yet he spake, one of his servants came running, saying, "Thy daughter is dead: trouble not the Master." But Jesus heeded not the word of the servant. He had heard Jairus' cry of faith, and responsive to that faith-cry, he made His way to the home of the ruler, put out those who were unbelieving, and taking the maid by the hand, gave her back to the gladness of life, into the arms of the joyous father. The faith of that rich man was as great as the faith of any we meet with in all the ministry of the Lord. So, wealth is not necessarily a hindrance to faith. God is as close to the faithful rich as to the faithful poor, and as ready to grant them his mercy, according to their faith. I sometimes think we make a mistake when we would flout those who are rich and put them outside the pale of God's mercy and compassion because of what may be nothing but a prejudice—which in reality may be envy—of the rich.

While on the way to the ruler's house, another incident happened that is very remarkable. A woman in the throng, a long time afflicted with a grievous ailment, said in her heart as she saw Him pass, "If I may but touch His garment, I shall be whole." Accordingly, she crowded her way forward, dropped upon her knee, clutched the garment, and received the divine power from Him which cleansed her body and healed her completely. Jesus, observing that something had happened to him, turned to the apostles, and said, "Who touched Me?" They replied, "Master, the multitude throng Thee and press Thee, and sayest thou, Who touched ME?" as if that was not to be expected in such a crowd. But, said Jesus, but "I perceive that virtue is gone out of me." What was it? Simply that through this poor woman's faith—who supposed herself so far removed from God that she dare not come into His presence and ask for the blessing she desired, but undertook to obtain it by indirect means—through her faith and touching the garment of the Lord—the healing virtues passed from God to her in such a tangible manner that He felt their departure, just as some of you elders, when administering to one who was full of faith have felt your spiritual strength and life go out from you, leaving you weak and almost helpless, but giving healthful life to the afflicted. I speak to men who have experience in these things, and I know that scores of you could bear witness to the truth of this phenomenon. If our lives can but touch the life of God, such is His nature that we shall partake of the virtues that go out from Him.

What shall I say of lepers that crowded into Messiah's presence, and who, notwithstanding the loathsomeness of their disease, found sympathy and help from contact with him? What of the blind, the lame, the halt? Why, let us not speak of them; for though it is a great thing that their bodies should be healed, and they should go through the community singing the praises of Him who had restored them, there are better things to speak of—the healing of men's souls, the purifying of their spirits.

4. God's Treatment of Sinners: Let us ask, rather, how did Jesus Christ—God—deal with sinners? I take one incident that has always appealed very strongly to me, and illustrates the spirit in which Christ deals with sinners; for this God of ours is peculiarly the friend of sinners, not because of their sins, however, but in spite of them; and because of His compassion upon those so unfortunate as to be under the bondage of sin. The over-righteous Pharisees of Christ's time would not on any account come in contact with sinful men, lest they themselves should be polluted. They gathered the robes of their sanctity about them, and considered themselves in such close relation with God that they could afford to despise His poor, unfortunate, sinful children, instead of holding out the hand that would bring them from the kingdom of darkness into the brightness and glory of the kingdom of God. But not so with Jesus Christ. When He was accused by this class of men of mingling with publicans and sinners, His answer to them was, "They that are whole need not a physician; but they that are sick. I came not to call the righteous, but sinners to repentance." As if He had said, you who are righteous and have no need of healing for sin, stand by yourselves; My mission is not to you, but to those who have need of God's help. Such was the spirit of His answer. The incident to which I refer as illustrative of His compassion for sinners, is this: The Jews were always on the alert to entrap the Messiah's feet and bring Him into contradiction with the law of Moses. The law of Moses, as first given to Israel, was that if any should be found in adultery they should be stoned to death; but the Rabbis, by nice discriminations of words, practically had rendered that law a dead letter, by reason of which the adulterers in Israel escaped the punishment that God had decreed against them. Therefore, they thought if they could take a person who unquestionably had been guilty of this crime and bring him or her into the presence of Jesus, they would either bring Him in conflict with the law of Moses, or with the tradition of the elders, and in either case would have sufficient cause to denounce Him before the people. So they found a woman, caught in the act; they dragged her through the streets, and cast her at His feet. "Master," said they, "this woman was taken in adultery, in the very act. Now Moses, in the law commanded us, that such should be stoned; but what sayest Thou?" He replied, "He that is without sin among you, let him first cast a stone at her." One by one they slunk away, until the woman was left alone with Jesus. When Jesus looked around and saw none but the woman, He said to her, "Woman, where are thine accusers? hath no man condemned thee?" "No man, Lord," she said. Then Jesus said: "Neither do I condemn thee: go and sin no more." That is how God deals with sinners. It is written that God cannot look upon sin with the least degree of allowance, and that is true, he cannot; but how about the sinner? Why, He may look upon the sinner with infinite compassion. While sin must always be hateful, yet will He help and love the sinner, if he will but go his way and sin no more. Such is our human weakness, and so nearly the level upon which we all move, that there is none of us but will plead mightily for mercy; and, thank God, we shall not plead in vain; for, while our Judge cannot look upon sin with any degree of allowance, his heart goes out in compassion and love to men, and He will help them to overcome sin, to fight a good fight, to keep the faith, and at last enable them to win the crown of righteousness in the kingdom of God.

5. God's Toleration: Jesus, moreover, was tolerant. You will recall the circumstance of His having to go through Samaria, and you remember that the Samaritans hated the Jews, and Jesus was a Jew. Some of His disciples went into a village of Samaria, through which Jesus would have to pass, and sought to make arrangements for the Master to stay over night; but the Samaritans closed their doors against Him. They had heard of Him; He was a Jew; and in the narrowness of their minds they would not admit the hated Jew into their homes. This very much angered the disciple John, who loved Jesus dearly. He was one of the "sons of thunder," and possessed of a spirit that could love; and being strong in love, as is often the case—I was going to say as is always the case—he was likewise strong in hating. He was the type of man that does both heartily. Hence, he went to the Master and asked Him if he might not call down fire from heaven upon those Samaritans for thus rejecting the Master. Jesus replied: "Ye know not what spirit ye are of. The Son of Man came to save, not to destroy." A broadness, a liberality truly glorious.

Jesus was properly broad minded—liberal. On one occasion some of the disciples found one casting out devils in the name of Jesus, and they forbade him, because he followed not the Master. When they came into the presence of Jesus, they reported this case and told what they had done. Jesus said, "Forbid him not: for there is no man which shall do a miracle in My name, that can lightly speak evil of me." Then He gave the other half of that truth, "He that is not for Me is against Me," by saying, "For he that is not against us is for us." Thus He corrected the narrow-mindedness of His own apostles.

6. The Love of God: "He that loveth not, knoweth not God: for God is love:—and he that dwelleth in love, dwelleth in God and God in him." (I John iv: 8-16).

"And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in Him should not perish, but have eternal life. For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life. For God sent not His Son into the world to condemn the world; but that the world, through Him, might be saved." (John iii: 14-18).

I can think of no greater evidence of God's love than that exhibited in the act of permitting his Son, Jesus Christ, to come to the earth and suffer as He did for the sins of the world, that they might not suffer if they would but conform to His laws, and thus accept the terms of Salvation. (Doc. & Cov., Sec. 19). It would seem, too, that the same attribute of love exists in the breast of the Son, for the sacrifice He made for the redemption of the world was a voluntary act. He was not compelled to make the Atonement, but of His own free will He volunteered to become our ransom. (Pearl of Great Price, p. 41.) He himself testified: "Therefore doth My Father love me, because I lay down My life, that I might take it again. No man taketh it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This commandment have I received of My Father." (John x: 17, 18.)

Thus, the atonement of Jesus, for the children of men, was a voluntary act; and His death and suffering for the world, was the strongest expression of love it is possible to conceive—"Greater love hath no man than this, that a man lay down his life for his friends." (John xv: 13).

7. The Justice and the Severity of God: "Justice and judgment are the habitation of Thy Throne." (Psalms lxxxix:14.) "A just God and a Savior." (Isaiah xlv: 21). "Shout, O daughter of Jerusalem; behold thy king cometh unto thee: He is just and having salvation." (Zach. ix:9). "A God of Truth, and without iniquity, just and right is He." (Deut. xxxii:4).

Notwithstanding all God's mercy, as manifested through the Christ, His tolerance, His patience and gentleness, there were times when He Who was so infinitely merciful, could also be infinitely just; He Who was so infinitely compassionate, could be infinitely severe. I give you an instance of it. He had struggled long and hard with those hypocrites, the Scribes and Pharisees; and finally the voice of justice and reproof, as it is to be found in God, speaks forth through Jesus Christ, and this is what He said: "Woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in. Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretense make long prayers: therefore ye shall receive the greater damnation." (Matt. xxiii:13, 14.)

That is not so gentle: Listen again: "Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves. Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? And, whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty. Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift? * * * Ye blind guides, which strain at a gnat, and swallow a camel. Woe unto you, Scribes and Pharisees! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also. Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, and say, if we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up, then, the measure of your fathers. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?" (Matt. xxiii:15-33).

And this from that gentle, compassionate man! The voice of God in its severity speaks through these tones, and bids us understand that it must be a terrible thing to fall under the displeasure of God. Think of the infinite difference between that sweet compassion which He has for the penitent sinner, and this severe but just arraignment of those who persist in their sins! A warning to all men to beware of the justice of God, when once it shall be aroused!

8. God Completely Revealed Through Christ: Jesus Christ is God manifested in the flesh, proved to be so from the scripture; the character of God is revealed in the wonderful life that Jesus, the Son of God, lived on earth; in it we see God in action; and from it we see the gentleness, the compassion, the love, and also the justice and severity of God. Jesus Christ is God; and He is also man; but I deplore those sectarian refinements which try to tell us about the humanity of Jesus being separate from the divinity of Jesus. He Himself made no such distinctions. He was divine, spirit and body, and spirit and body was exalted to the throne of His Father, and sits there now with all the powers of the Godhead residing in Him bodily, an immortal, glorified, exalted man! The express image and likeness God of the Father; for as the Son is, so is the Father. Yet when the Latter Day Saints announce to the world that we believe God to be an exalted man, we are told that we are blasphemers. But as long as the throne of Jesus Christ stands sure, so long as His spirit remains in His immortal body of flesh and bones, glorified and everlasting, shall keep His place by the side of the Father, so long will the doctrine that God is an exalted man hold its place against the idle sophistries of the learned world. The doctrine is true. It cannot be unthroned. A truth is a solemn thing. Not the mockery of ages, not the lampooning of the schoolmen, not the derision of the multitude, not the blasphemy of the world, can affect it; it will always remain true. And this doctrine, announced by Joseph Smith to the world, that God is an exalted man, that Jesus Christ is the revelation of God to the world and that He is just like his Father, and that those who are His brethren may become as He is, when they have walked in His footsteps—that is a doctrine that will stand sure and fast as the throne of God itself. For Jesus Christ was God manifested in the flesh. He was the revelation of God to the world. He was and is and ever will remain an exalted man. He is, and always will remain, God.