DOCTRINAL DEVELOPMENT AT NAUVOO—OF THE BEING AND NATURE OF GOD.

WHEN Joseph Smith in 1820 declared that he had in open vision seen God the Father and His Son Jesus Christ standing together above him in the air, surrounded by a glorious brilliancy of light which defied all description, and that God the Father pointed to Jesus and said:

"Joseph, this is my beloved Son, hear Him"—

it is quite evident that new ideas pertaining to God were about to be promulgated among men. The facts of this vision were quite at variance with the orthodox notions entertained about the Godhead. It is quite true that Christians talked about the Father and the Son, and as for the latter they had to concede that He was in the form of man, and remains so to this day, as they have no reason to believe that the all-glorious resurrected body of flesh and bones with which Jesus ascended to His Father has been dissolved and become incorporeal; but no orthodox Christian believed that the Father and the Son of the Scriptures were two distinct and separate individuals—a conclusion which this very first vision of the Prophet's forces upon the understanding if it is believed. The anthropomorphism of the vision is also too emphatic for the orthodox conception of God; for notwithstanding the Scriptures teach that man was created in the image of God;^[1] and that Jesus Christ was the express image of His Father's person^[2]—and certainly Jesus was in the form of man—yet the Christian orthodoxy gave such explanations of these facts of Scripture that they accepted not at all the idea that God the Father was a personage like unto man in form and as distinct as to His person from His Son Jesus Christ as is any father and son among men. The orthodox creed of the Godhead is as follows:

We believe in one God, the Father Almighty, the maker of all things visible and invisible; and in one Lord, Jesus Christ, the Son of God begotten of the Father, only begotten (that is) of the substance of the Father; God of God, Light of Light, very God of very God; begotten, not made; of the same substance with the Father, by whom all things are made, that are in heaven and that are in earth; who for us men, and for our salvation, descended and was incarnate, and became man; suffered and rose again the third day, ascended into the heavens and will come to judge the living and the dead; and in the Holy Spirit. But those who say there was a time when He [the Son] was not, and that He was not before He was begotten, and that He was made out of nothing or affirm that He is of any other substance or essence, or that the Son of God was created, and mutable, or changeable, the Catholic Church doth pronounce accursed.

This is the creed of St. Athanasius, formulated at the Council of Nice, A.D. 325, and is universally accepted by orthodox Christians. The explanation of the creed as given by Athanasius will also be of interest:

We worship one God in Trinity and Trinity in Unity; neither confounding the persons, nor dividing the substance. For there is one person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, Son and Holy Ghost is all one: The glory equal, the majesty co-eternal. Such as the Father is, such is the Son, and such is the Holy Ghost. The Father uncreate, the Son uncreate, and the Holy Ghost uncreate. The Father incomprehensible, the Son incomprehensible. The Father eternal, the Son eternal, and the Holy Ghost eternal. And yet these are not three eternals, but one eternal. As also there are not three incomprehensibles, nor three uncreated, but one uncreated and one incomprehensible. So likewise the Father is Almighty, the Son Almighty, and the Holy Ghost Almighty, and yet there are not three Almighties, but one Almighty. So the Father is God, the Son is God, and the Holy Ghost is God, and yet there are not three Gods, but one God.

It is of course apparent at a glance that the first great revelation to Joseph Smith declared facts in relation to the nature of God—His personality—the fact that the Father was distinct from the Son—the fact that the there were two—or a plurality of Gods—which are at variance with the orthodox creed on the subject of Deity. This truth he continued to unfold from time to time, though the fullness and climax respecting this doctrine was reached at Nauvoo; and as it is the teachings of the Prophet and not a defense of them which I here wish to exhibit, I quote his own words:

GOD'S DISTINCT PERSONALITY.

The Father has a body of flesh and bones as tangible as a man's, the Son also, but the Holy Ghost has not a body of flesh and bones, but is a personage of spirit. Were it not so the Holy Ghost could not dwell in us. A man may receive the Holy Ghost, and it may descend upon him and not tarry in him.

THE HOLY GHOST A PERSONAGE.

The sign of the dove was instituted before the creation of the world, a witness of the Holy Ghost, and the devil cannot come in the sign of a dove. The Holy Ghost is a personage, and is in the form of a personage. It does not confine itself to the form of a dove, but in the sign of a dove. The Holy Ghost cannot be transformed into a dove; but the sign of a dove was given to John to signify the truth of the deed, as the dove is an emblem or token of truth and innocence.

IGNORANCE AS TO THE CHARACTER OF GOD.

It is necessary for us to have an understanding of God Himself in the beginning. There are but a very few beings in the world who understand rightly the character of God. The great majority of mankind do not comprehend anything, either that which is passed, or that which is to come, as it respects their relationship to God. They do not know neither do they understand the nature of that relationship, and consequently, they know but little above the brute beast, or more than to eat, drink and sleep. This is all man knows about God or His existence, unless it is given by the inspiration of the Almighty.

WHAT KIND OF A BEING GOD IS.

I want to ask this congregation, every man, woman and child, to answer the question in their own heart, what kind of a being God is. * * * God Himself was once as we are now, and is an exalted man, and sits enthroned in yonder heaven! That is the great secret. If the veil was rent today and the great God who holds this world in its orbit, and who upholds all worlds and all things by His power, was to make Himself visible, I say, if you were 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 likeness of God, and received instruction from and walked, talked and conversed with Him, as one man talks and communes with another. * * * It is the first principle of the Gospel to know for a certainty the character of God and to know that we may converse with Him as one man converses 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, and I will show it from the Bible.

PLURALITY OF GODS ESTABLISHED BY THE LANGUAGE OF GENESIS.

I shall comment on the very first Hebrew word in the Bible; I will make a comment on the very first sentence of the history of creation in the Bible—Berosheit. I want to analyze the word. Baith—in, by, through and everything else. Rosh—the head. Sheit—Grammatical termination. When the inspired man wrote it he did not put the baith there. An old Jew without any authority added the word: he thought it too bad to begin to talk about the head! It read first, "The head one of the Gods brought forth the Gods." That is the true meaning of the words. Baurau signifies to bring forth. If you do not believe it, you do not believe the learned man of God. Learned men can teach you no more than what I have told you. Thus the head God brought forth the Gods in the grand council. * * * The head God called together the Gods and sat in grand council to bring forth the world. The grand councilors sat at the head in yonder heavens and contemplated the creation of the worlds which were created at that time. * * * In the beginning, the head of the Gods called a council of the Gods, and they came together and concocted a plan to create the world and people it.

Later in dwelling on the same subject he said:

I will show from the Hebrew Bible that I am correct, and the first word shows a plurality of Gods, and I want the apostates and learned men to come here and prove to the contrary, if they can. An unlearned boy must give you a little Hebrew. Berosheit baurau Eloheim ait aushamayeen uenhau auratis, rendered by King James' translation: "In the beginning God created the heavens and the earth." I want to analyze the word Berosheit. Rosh, the head; sheit, a grammatical termination. The Baith was not originally put there when the inspired man wrote it, but it has been since added by an old Jew. Baurau signifies to bring forth; Eloheim is from the word Elio, God, in the singular number, and by adding the word heim, it renders it Gods. It read first, "In the beginning the head of the Gods brought forth Gods," or as others have translated it, "The head of the Gods called the Gods together."

SUSTAINED BY JOHN THE REVELATOR.

President Joseph Smith read the third chapter of Revelations, and took for his text first chapter, sixth verse: "And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen." It is altogether correct in the translation. Now you know that of late some malicious and corrupt men have sprung up and apostatized from the Church of Jesus Christ of Latter-day Saints, and they declare that the Prophet believes in a plurality of Gods, and lo and behold! we have discovered a very great secret, they cry: "The Prophet says there are many Gods, and this proves that he has fallen." * * * I will preach on the plurality of Gods. I have selected this text for that express purpose. I wish to declare I have always, and in all congregations when I have preached on the subject of the Deity, it has been the plurality of Gods. It has been preached by the Elders fifteen years. I have always declared God to be a distinct personage, Jesus Christ a separate and distinct personage from God the Father, and the Holy Ghost was a distinct personage and a Spirit; and these three constitute three distinct personages and three Gods. If this is in accordance with the New Testament, lo and behold, we have three Gods anyhow, and they are plural, and who can contradict it?

BY THE TESTIMONY OF PAUL.

Our text says: "And hath made us kings and priests unto God and his Father." The Apostles have discovered that there were Gods above, for Paul says God was the Father of our Lord Jesus Christ. * * * John was one of the men, and the Apostles declare they were made kings and priests unto God the Father of our Lord Jesus Christ. It reads just so in the Revelation. Hence the doctrine of a plurality of Gods is as prominent in the Bible as any other doctrine. It is all over the face of the Bible. It stands beyond the power of controversy. "A wayfaring man, though a fool, need not err therein." Paul says there are Gods many and Lords many. I want to set it forth in a plain and simple manner, but to us there is but one God—that is pertaining to us, and He is in all and through all. But if Joseph Smith says there are Gods many and Lords many, they cry, "Away with him, and crucify him, crucify him!" Mankind verily say that the Scriptures are with them. Search the Scriptures, for they testify of things that these apostates would gravely pronounce blasphemy. Paul, if Joseph Smith is a blasphemer, you are. I say there are Gods many, and Lords many, but to us only one; and we are to be in subjection to that one, and no man can limit the bounds or the eternal existence of eternal time. * * * Some say I do not interpret the Scriptures the same as they do. They say it means the heathen's gods. Paul says there are Gods many and Lords many, and that makes a plurality of Gods, in spite of the whims of all men. Without a revelation I am not going to give them the knowledge of the God of heaven. You know and I testify that Paul had no allusion to the heathen gods. I have it from God, and get over it if you can. I have a witness of the Holy Ghost, and a testimony that Paul had no allusion to the heathen gods in the text.

BY THE PHILOSOPHY OF ABRAHAM.

I want to reason a little on this subject. I learned it by translating the papyrus which is now in my house. I learned a testimony concerning Abraham, and he reasoned concerning the God of heaven. "In order to do that," said he, "suppose we have two facts; that supposes another fact may exist—two men on the earth, one wiser than the other, would logically show that another who is wiser than the wiser one may exist. Intelligences exist one above another, so that there is no end to them. If Abraham reasoned thus: If Jesus Christ was the Son of God, and John discovered that God, the Father of Jesus Christ, had a Father, you may suppose that He had a Father also. Where was there ever a son without a father? And where was there ever a father without first being a son? Whenever did a tree or anything spring into existence without a progenitor? And everything comes in this way. Paul says that which is earthly is in the likeness of that which is heavenly. Hence, if Jesus had a Father, can we not believe that He had a Father also? I despise the idea of being scared to death at such doctrine, for the Bible is full of it.

BY THE TESTIMONY OF JESUS.

I believe all that God ever revealed, and I never hear of a man being damned for believing too much; but they are damned for unbelief. They found fault with Jesus Christ because He said He was the Son of God, and made Himself equal with God. They say of me like they did of the Apostles of old, that I must be put down. What did Jesus say? "Is it not written in your law, I said, ye are Gods? If he called them Gods unto whom the word of God came, and the Scripture cannot be broken, say ye of him whom the Father has sanctified and sent into the world, Thou blasphemest, because I said I am the Son of God?" It was through Him that they drank of the spiritual rock.

Of course He would take the honor Himself. Jesus, if they were called Gods unto whom the word of God came, why should it be thought blasphemy that I should say I am the Son of God?^[3]

HOW GOD CAME TO BE A GOD.

We have imagined and supposed that God was God from all eternity. I will refute that idea, and will take away the vail, so that you may see. * * * The Scriptures 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. Here then is eternal life, to know the only wise and true God, and you have got to learn to be 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 everlasting burnings, and to sit in glory as do those who sit enthroned in everlasting power.

THE APPOINTMENT OF GODS.

The Scriptures are a mixture of very strange doctrines to the Christian world, who are blindly led by the blind. I will refer to another Scripture. "Now," says God, when He visited Moses in the bush, (Moses was a stammering sort of a boy like me,) God said, "Thou shalt be a God unto the children of Israel." God said, "Thou shalt be a God unto Aaron, and he shall be thy spokesman." I believe those Gods that God reveals as Gods to be sons of Gods, and all can cry, "Abba Father!" Sons of God who exalt themselves to be Gods, even from before the foundation of the world and are the only Gods I have a reverence for.

THE APPOINTMENT OF OUR GOD.

The head of the Gods appointed one God for us; and when you take a view of the subject, it sets one free to see all the beauty, holiness and perfection of the Gods. All I want is to get the simple, naked truth, and the whole truth.

THE ONENESS OF GOD—IN WHAT IT CONSISTS.

Many men say there is one God; the Father, the Son and the Holy Ghost are only one God! I say that is a strange God anyhow—three in one, and one in three! It is a curious organization. "Father, I pray not for the world, but I pray for them which Thou hast given me." "Holy Father, keep through Thine own name those whom Thou hast given me, that they may be one, as we are." * * * I want to read the text to you myself: "I am agreed with the Father and the Father is agreed with Me, and we are agreed as one." The Greek shows that it should be "agreed." "Father, I pray for them which Thou hast given me out of the world, and not for these alone, but for them also which shall believe on me through their word, that they all may be agreed as Thou, Father, art agreed with me, and I with Thee, that they also may be agreed with us—" and all come to dwell in unity, and in all glory and everlasting burnings of the Gods; and then we shall see as we are seen, and be as our God, and He as His Father.

OF MAN AND HIS IMMORTALITY.

The doctrines which Joseph Smith taught respecting God were also calculated to have an effect on his teachings respecting man, and that it did so is evident from the following:

I have another subject to dwell upon which is calculated to exalt man. * * * It is associated with the subject of the resurrection of the dead, namely, the soul—the mind of man—the immortal spirit. Where did it come from? All learned men, and doctors of divinity say that God created it in the beginning; but it is not so: the very idea lessens man in my estimation. I do not believe the doctrine. I know better. Hear it, all ye ends of the world, for God has told me so, if you don't believe me, it will not make the truth without effect. * * * We say that God Himself is a self-existent being. Who told you so? It is correct enough, but how did it get into your heads? Who told you that man did not exist in like manner upon the same principles? God made a tabernacle and put a spirit into it, and it became a living soul. [Refers to the old Bible.] How does it read in the Hebrew? It does not say in Hebrew that God created the spirit of man. It says, "God made man out of earth and put into him Adam's spirit, and so became a living body." * * * I am dwelling on the immortality of the spirit of man. Is it logical to say that the intelligence of spirits is immortal, and yet that it had a beginning? The intelligence of spirits had no beginning, neither will it have an end. That is good logic. That which has a beginning may have an end. There never was a time when there were not spirits, for they are co-equal with our Father in heaven.

THE PROPHET'S VIEWS ON IMMATERIALITY AND ON CREATION.

There is no such thing as immaterial matter. All spirit is matter, but it is more fine or pure, and can only be discerned by purer eyes. We cannot see it; but when our bodies are purified, we shall see that it is all matter.

* * * You ask the wise doctors why they say the world was made out of nothing, and they will answer, "Don't the Bible say He created the world?" And they infer from that word create that it must be made out of nothing. Now the word create came from the word baurau, which does not mean to create out of nothing; it means to organize, the same as man would organize material and build a ship. Hence we infer that God had materials to organize the world out of—chaos—chaotic matter, which is element, and in which dwells all the glory. Elements had an existence from the time He [God] had. The pure principles of elements can never be destroyed, they may be organized and reorganized, but not destroyed. They had no beginning, and can have no end.

In order to present a more complete view of the importance of man as connected with the work of his redemption, his future exaltation and glory, as taught by the Prophet, I quote two discourses of his preached in Nauvoo some time previous to the period under consideration. The first is an excerpt from remarks of the Prophet made in reply to certain questions about the Priesthood and other subjects; the second is from an article presented by him at the October conference of 1840:

I.

The Priesthood was first given to Adam; he obtained the First Presidency, and held the keys of it from generation to generation. He obtained it in the creation, before the world was formed, as in Gen. 1, 20, 26, 28. He had dominion given him over every living creature. He is Michael, the Arch-Angel, spoken of in the Scriptures. Then to Noah, who is Gabriel; he stands next in authority to Adam in the Priesthood; he was called of God to this office, and was the Father of all living in his day, and to him was given the dominion. These men held keys first on earth, and then in heaven.

The Priesthood is an everlasting principle, and existed with God from eternity, and will to eternity, without beginning of days or end of years. The keys have to be brought from heaven whenever the Gospel is sent. When they are revealed from heaven it is by Adam's authority. Daniel VII, speaks of the Ancient of Days; he means the oldest man, our Father Adam, Michael; he will call his children together and hold a council with them to prepare them for the coming of the Son of Man. He (Adam) is the father of the human family, and presides over the spirits of all men, and all that have had the keys must stand before him in this grand council. This may take place before some of us leave this stage of action. The Son of Man stands before him, and there is given Him glory and dominion. Adam delivers up his stewardship to Christ, that which was delivered to him as holding the keys of the universe, but retains his standing as head of the human family.

The spirit of man is not a created being; it existed from eternity, and will exist to eternity. Anything created cannot be eternal; and earth, water, &c., had their existence in an elementary state, from eternity. Our Savior speaks of children and says, their angels always stand before my Father. The Father called all spirits before Him at the creation of man, and organized them. He (Adam) is the head and was told to multiply. The keys were first given to him, and by him to others. He will have to give an account of his stewardship and they to him.

The Priesthood is everlasting. The Savior, Moses, and Elias, gave the keys to Peter, James, and John, on the mount, when He was transfigured before them. The Priesthood is everlasting—without beginning of days or end of years; without father, mother, &c. If there is no change of ordinances, there is no change of Priesthood. Wherever the ordinances of the Gospel are administered, there is the Priesthood.

How have we come at the Priesthood in the last days? It came down, in regular succession. Peter, James, and John had it given to them, and they gave it to others. Christ is the great High Priest; Adam next. Paul speaks of The Church coming to an innumerable company of angels—to God, the Judge of all—the spirits of just men made perfect; to Jesus, the Mediator of the new covenant, &c., (Heb. III, 23.)

I saw Adam in the valley of Adam-ondi-Ahman. He called together his children and blessed them with a patriarchal blessing. The Lord appeared in their midst, and he (Adam) blessed them all, and foretold what should befall them to the latest generation. (See D. C., sec. III, pars. 28, 29.)

This is why Abraham blessed his posterity; he wanted to bring them into the presence of God. They looked for a city, &c. Moses sought to bring the children of Israel into the presence of God, through the power of the Priesthood, but he could not. In the first ages of the world they tried to establish the same thing; and there were Eliases raised up who tried to restore these very glories, but did not obtain them; but they prophesied of a day when this glory would be revealed. Paul spoke of the Dispensation of the Fullness of Times, when God would gather together all things in one, &c.; and those men to whom these keys have been given, will have to be there; and they without us cannot be made perfect.

These men are in heaven, but their children are on earth. Their bowels yearn over us. God sends down men for this reason. (Matt. XIII, 41.) And the Son of Man shall send forth His angels, &c. All these authoritative characters will come down and join hand in hand in bringing about this work.

II.

In order to investigate the subject of the Priesthood, so important to this, as well as every succeeding generation, I shall proceed to trace the subject as far as I possibly can from the Old and New Testaments.

There are two Priesthoods spoken of in the Scriptures, viz., the Melchisedek and the Aaronic or Levitical. Although there are two Priesthoods, yet the Melchisedek Priesthood comprehends the Aaronic or Levitical Priesthood, and is the grand head, and holds the highest authority which pertains to the Priesthood, and the keys of the Kingdom of God in all ages of the world to the latest posterity on the earth, and is the channel through which all knowledge, doctrine, the plan of salvation, and every important matter is revealed from heaven.

Its institution was prior to "the foundation of this earth, or the morning stars sang together, or the Sons of God shouted for joy," and is the highest and holiest Priesthood, and is after the order of the Son of God, and all other Priesthoods are only parts, ramifications, powers, and blessings belonging to the same, and are held, controlled, and directed by it. It is the channel through which the Almighty commenced revealing His glory at the beginning of the creation of this earth, and through which He has continued to reveal Himself to the children of men to the present time, and through which He will make known His purposes to the end of time.

Commencing with Adam, who was the first man, who is spoken of in Daniel as being the "Ancient of Days," or in other words, the first and oldest of all, the great grand progenitor of whom it is said in another place he is Michael, because he was the first and Father of all, not only by progeny, but the first to hold the spiritual blessings, to whom was made known the plan of ordinances for the salvation of his posterity unto the end, and to whom Christ was first revealed, and through whom Christ has been revealed from heaven, and will continue to be revealed from henceforth. Adam holds the keys of the Dispensation of the Fullness of Times; i. e., the dispensation of all the times, have been and will be revealed through him from the beginning to Christ, and from Christ to the end of all the dispensations that are to be revealed: Ephesians, 1st chap., 9th and 10th verses, "Having made known unto us the mystery of his will, according to his good pleasure which he has purposed in himself: that in the dispensation of the fullness of times, he might gather together in one all things in Christ, both which are in heaven and which are on earth in him."

Now the purpose in Himself in the winding up scene of the last dispensation is that all things pertaining to that dispensation should be conducted precisely in accordance with the preceding dispensations.

And again: God purposed in Himself that there should not be eternal fullness until every dispensation should be fulfilled and gathered together in one, and that all things whatsoever, that should be gathered together in one in those dispensations unto the same fullness and eternal glory, should be in Christ Jesus; therefore He set the ordinances to be the same forever, and set Adam to watch over them, to reveal them from heaven to man, or to send angels to reveal them: Hebrews I, 14,. "Are they not all ministering spirits, sent forth to minister to those who shall be heirs of salvation?"

These angels are under the direction of Michael or Adam, who acts under the direction of the Lord. From the above quotation we learn that Paul perfectly understood the purposes of God in relation to His connection with man, and that glorious and perfect order which He established in Himself, whereby He sent forth power, revelations, and glory.

God will not acknowledge that which He has not called, ordained and chosen. In the beginning God called Adam by His own voice. See Genesis 3rd Chapter, 9th, 10th v., "And the Lord called unto Adam and said unto him, Where art thou? And he said, I heard thy voice in the garden, and I was afraid because I was naked, and hid myself." Adam received commandments and instruction from God; this was the order from the beginning.

That he received revelations, commandments and ordinances at the beginning is beyond the power of controversy; else how did they begin to offer sacrifices to God in an acceptable manner? And if they offered sacrifices they must be authorized by ordination. We read in Gen. 4th chap., 4th v., that Abel brought of the firstlings of the flock and the fat thereof, and the Lord had respect to Abel and to his offering. And, again. Hebrews XI, 4th, "By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts; and by it he being dead, yet speaketh." How doth he yet speak? Why, he magnified the Priesthood which was conferred upon him, and died a righteous man, and therefore has become an angel of God by receiving his body from the dead, holding still the keys of his dispensation; and was sent down from heaven unto Paul to minister consoling words, and to commit unto him a knowledge of the mysteries of Godliness.

And if this was not the case, I would ask, how did Paul know so much about Abel, and why should he talk about his speaking after he was dead? Hence, that he spoke after he was dead must be by being sent down out of heaven to administer.

This, then, is the nature of the Priesthood; every man holding the presidency of his dispensation, and one man holding the presidency of them all, even Adam; and Adam receiving his presidency and authority from the Lord, but cannot receive a fullness until Christ shall present the Kingdom to the Father, which shall be at the end of the last dispensation.

Footnotes

1. Genesis I, 26, 27.2. Heb., I, 3.3. I think in this last sentence the report is imperfect. The Prophet doubtless meant to represent Jesus as still talking, that is, as if the Prophet had said—Jesus continues: "If they were called," etc.