In nothing have men so far departed from revealed truth as in their conceptions of God. Therefore, when it pleased the Lord in these last days to open again direct communication with men, by a new dispensation of the gospel, it is not surprising that the very first revelation given was one that revealed himself and his Son Jesus Christ. A revelation which not only made known the being of God, but the kind of a being he is. The Prophet Joseph Smith, in his account of his first great revelation, declares that he saw "two personages," resembling each other in form and features, but whose brightness and glory defied all description. One of these personages addressed the prophet and said, as he pointed to the other—

"This is my beloved Son, hear him."

This was the revelation with which the work of God in the last days began. The revelation of God, the Father; and of God, the Son. They were seen to be two distinct personages. They were like men in form; but infinitely more glorious in appearance, because perfect and divine. The Old Testament truth was reaffirmed by this revelation—"God created man in his own image, in the image of God created he him." Also the truth of the New Testament was reaffirmed—Jesus Christ was shown to be the express image of the Father's person, hence God, the Father, was in form like the Man, Christ Jesus, who is also called "the Son of Man."

Again the Old Testament truth was revealed—"The Gods said let us make man in our image, and in our likeness." That is, more than one God was engaged in the work of creation. Also the truth of the New Testament was again reaffirmed—the Father and the Son are seen to be two separate and distinct persons or individuals; hence the Godhead is plural, a council, consisting of three distinct persons, as shown at the baptism of Jesus, and throughout the conversations and discourses of Jesus and his inspired apostles.

All this, coming so sharply in conflict with the ideas of an apostate Christendom which had rejected the plain anthropomorphism of the Old and New Testament revelations of God; also the scriptural doctrine of a plurality of Gods, for a false philosophy-created God, immaterial and passionless—all this, I say, could not fail to provoke controversy; for the revelation given to Joseph Smith challenged the truth of the conception of God held by the modern world-pagan, Jew, Mohammedan and Christian alike.

It was not to be expected, then, that controversy could be avoided, though it has been the policy of the Elders of the Church to avoid debate as far as possible—debate which so often means contention, a mere bandying of words—and have trusted in the reaffirmation of the old truths of revelation, accompanied by a humble testimony of their divinity, to spread abroad a knowledge of the true God. Still, controversy, I repeat could not always be avoided. From the beginning, "Mormon" views of Deity have been assailed. They have been denounced as "awful blasphemy;" "soul destroying;" "the lowest kind of materialism;" "destructive of all truly religious sentiment;" "the worst form of pantheism;" "the crudest possible conception of God;" "absolutely incompatible with spirituality;" "worse than the basest forms of idolatry." These are a few of the phrases in which "Mormon" views of Deity have been described. Defense against these attacks has been rendered necessary from time to time; and whenever Elders of the Church of Jesus Christ of Latter-day Saints have entered into discussions on the subject of Deity, they have not failed to make it clear that the scriptures sustained their doctrine, although they may not always have been successful in stopping the denunciations, sarcasm, and ridicule of their opponents. This, however, is matter of small moment, since making clear the truth is the object of discussion, not superior strength in denunciation, bitterness in invective, keenness in sarcasm, or subtilty in ridicule.

In the winter and summer of 1901, unusual interest was awakened in "Mormon" views of Deity, in consequence of a series of lectures on the subject delivered by a prominent sectarian minister of Salt Lake City, and other discourses delivered before sectarian conventions of one kind or another held during the summer months of the year named. Now it so happened that for that same year the General Board of the Young Men's Improvement Associations of the Church of Jesus Christ of Latter-day Saints had planned a course of theological study involving consideration of this same subject—the being and nature of God; therefore, when the Mutual Improvement Associations of the Salt Lake Stake of Zion met in conference on the 18th of August of that year, and the writer was invited to deliver an address at one of the sessions of the conference, the time to him seemed opportune to set forth as clearly as might be the doctrine of the Church of Christ as to God. Accordingly the discourse, which makes chapter one in this book, was delivered. The discourse attracted some considerable attention, being published both in the Deseret News and Improvement Era: in the latter publication, in revised form. Through a copy of this magazine the discourse fell into the hands of the Reverend C. Van Der Donckt, of Pocatello, Idaho, a priest of the Roman Catholic Church; and he wrote a Reply to it, which by the courtesy of the editors of the Improvement Era was published in that magazine, and now appears as chapter two in this work.

It was very generally conceded that Rev. Van Der Donckt's Reply was an able paper—a view in which I most heartily concur; and it had the additional merit of being free from offensive personalities or any indulgence in ridicule or sarcasms of those principles which the gentleman sought to controvert. Some were of opinion that the Rev. gentleman's argument could not be successfully answered. This was a view in which I did not concur; for however unequal my skill in debate might be as compared with that of the Rev. gentleman of the Catholic Church, I had, and have now, supreme confidence in the truth of the doctrines I believe and advocate; and I was sure this advantage of having the truth would more than outweigh any want of skill in controversy on my part. In this confidence the Rejoinder was written and published in the Improvement Era, and now appears as chapter three in this work. How successfully the Rejoinder meets the criticism upon our doctrines by the Rev. gentleman who wrote the Reply, will, of course, be determined by the individual reader.

The discourse with which this controversy begins appears in chapter one as it did in the Era; unchanged except by the enlargement of a quotation or two from Dr. Draper's works, and Sir Robert Ball's writings, and the addition of one or two notes, with here and there a mere verbal change which in no way affects the thought or argument of the discourse, as I recognize the fact that any alteration which would change the argument or introduce new matter in the discourse, would be unfair to Mr. Van Der Donckt. The Rev. gentleman's Reply is, of course, exactly as it appeared in the Improvement Era for August and September, 1902. In the Rejoinder I have felt more at liberty, and therefore have made some few changes in the arrangement of paragraphs, and have here and there strengthened the argument, though even in this division of the discussion the changes in the Era copy are but slight.

In chapter four I publish another discourse—Jesus Christ: the Revelation of God, which I trust will emphasize and render even more clear than my first discourse the belief of the Church that Jesus Christ is the complete and perfect revelation of God;—that such as Jesus Christ is, God is.

In chapters five, six, seven and eight is a collection of utterances from our sacred scriptures, and from some of the prophets in the Church, on the doctrine of Deity, which I may say without reserve will be found extremely valuable to the student of this great subject; and these passages are so arranged as to make clear the fact that our doctrines on the subject of Deity are today what they have been from the commencement; and while there may have been an unfolding of the doctrines, an enlargement of our understanding of them, there is nothing in our doctrines on Deity today but what was germinally present in that first great revelation received by the Prophet Joseph Smith, in which God made himself known once more to a prophet, who knew him, as Moses did, face to face—as a man knows his friend.

B. H. Roberts.

Salt Lake City,

December, 1903.