[Footnote: It is suggested that this Introduction be treated in the class as a lesson.]

This Introduction is intended to serve two purposes: an Introduction to the treatise which follows; and a valedictory to the "Seventy's Course in Theology." The latter has reached a period, for the present at least, as arrangements are being made to have prepared one course of study in successive annual manuals for the three quorums of the Melchizedek Priesthood, the Seventies, High Priests, and Elders Quorums. The reasons for making this change are that the "Gospel is one;" that the duty of becoming acquainted with it rests equally upon High Priests, Seventies, and Elders; that which will qualify one of these quorums to preach this one gospel abroad, will qualify the others for preaching it at home; and vice versa. Each of these quorums, where there is a sufficient number in each to form a good, strong class, will still continue, as now, in their separate classes, though studying the same manual. Where the quorums in the smaller wards are not strong enough in numbers to assure a good class separately, they can meet conjointly for class work and under such circumstances, having the same text book, will be a very great advantage. The plan will also economize both time and money in the matter of publishing manuals; for it is patent that one text book can more readily be produced than three, and at less expense.

These considerations, it is hoped, will outweigh any feeling of disappointment which but for them might arise over the discontinuance of the Seventy's special course in Theology; and then, undoubtedly, when the new and united course shall be opened, we may reasonably expect that its lines will be laid on a much larger ground plan, and in its development there will be employed brethren of such scholarship and talent as shall warrant the expectation of the very best text books that can be produced on the great theme of which they will treat—the Gospel of our Lord Jesus Christ.

II. SUBJECT OF THE PRESENT YEAR BOOK.

So much for the "valedictory" part of this Introduction; and now as to the subject of the present Year Book. We have here the consideration of a theme in some respects the loftiest and mightest that the mind of man can be led to contemplate: God Immanent in the world; and God in union with men through the medium of the Holy Ghost. Confessedly the subject is one around which much of mystery gathers; and there are not wanting those who, on that account, are in favor of leaving it so, without attempting an exposition of the nature or offices of the Spirit Immanent in the world, and the Spirit Witness to the soul of man. I think no one can be more conscious of human limitations to understand divine things than I am. And I doubt if any one can have greater appreciation of the need of being careful to keep within the limits of what God has revealed upon these subjects; for it is only what he has revealed that can rightly instruct men in the things of God. Moreover in no department is the frank and honest confession "I don't know," more imperative than in Theology; and when it is given as an actual confession of having reached the limits of our knowledge, it is worthy of all praise. But if it becomes tainted with the spirit of "I don't care," then I have no respect for it.

III. MENTAL EFFORT REQUIRED TO MASTER THE THINGS OF GOD.

There is another phase in which the same thing occurs. It requires striving—intellectual and spiritual—to comprehend the things of God—even the revealed things of God. In no department of human endeavor is the aphorism "no excellence without labor"—more in force than in acquiring knowledge of the things of God. The Lord has placed no premium upon idleness or indifference here—"seek and ye shall find;" "knock and it shall be opened unto you;" "seek ye diligently and teach one another words of wisdom; yea, seek ye out of the best books words of wisdom; seek learning even by study and also by faith"—such the admonitions God gives in reference to our pursuit of knowledge of divine things.

Oliver Cowdery thought the work of translating from the Nephite plates would be easy. He sought the privilege of translating and was given an opportunity. He, it appears, believed that all that would be necessary would be for him to ask God, and without giving further thought the translation would be given him. His expectation in this was disappointed. He failed to translate. Then the Lord said: "You supposed that I would give it [i. e., the power to translate] unto you, when you took no thought save it was to ask me; but behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore you shall feel that it is right." (Doc. and Cov. Sec. 9.)

The incident illustrates the truth here contended for—achievement in divine things, progress in the knowledge of them, comes only with hard striving, earnest endeavor, determined seeking.

IV. THE PLEA OF "THUS FAR, BUT NO FURTHER."

Mental laziness is the vice of men, especially with reference to divine things. Men seem to think that because inspiration and revelation are factors in connection with the things of God, therefore the pain and stress of mental effort are not required; that by some means these elements act somewhat as Elijah's ravens and feed us without effort on our part. To escape this effort, this mental stress to know the things that are, men raise all too readily the ancient bar—"Thus far shalt thou come, but no farther." Man cannot hope to understand the things of God, they plead, or penetrate those things which he has left shrouded in mystery. "Be thou content with the simple faith that accepts without question. To believe, and accept the ordinances, and then live the moral law will doubtless bring men unto salvation; why then should man strive and trouble himself to understand? Much study is still a weariness of the flesh." So men reason; and just now it is much in fashion to laud "the simple faith;" which is content to believe without understanding, or even without much effort to understand. And doubtless many good people regard this course as indicative of reverence—this plea in bar of effort—"thus far and no farther." "There is often a great deal of intellectual sin concealed under this old aphorism," remarks Henry Drummond. "When men do not really wish to go farther they find it an honorable convenience sometimes to sit down on the outmost edge of the 'holy ground' on the pretext of taking off their shoes." "Yet," he continues, "we must be certain that, making a virtue of reverence, we are not merely excusing ignorance; or under the plea of 'mystery' evading a truth which has been stated in the New Testament a hundred times, in the most literal form, and with all but monotonous repetition." (Spiritual Law, pp. 89, 90.)

This sort of "reverence" is easily simulated, and is of such flattering unction, and so pleasant to follow—"soul take thine ease"—that without question it is very often simulated; and falls into the same category as the simulated humility couched in "I don't know," which so often really means "I don't care, and do not intend to trouble myself to find out."

V. THE PRAISE OF SIMPLE FAITH.

I maintain that "simple faith"—which is so often ignorant and simpering acquiescence, and not faith at all—but simple faith taken at its highest value, which is faith without understanding of the thing believed, is not equal to intelligent faith, the faith that is the gift of God, supplemented by earnest endeavor to find through prayerful thought and research a rational ground for faith—for acceptance of truth; and hence the duty of striving for a rational faith in which the intellect as well as the heart—the feeling—has a place and is a factor.

But, to resume: This plea in bar of effort to find out the things that are, is as convenient for the priest as it is for the people. The people of "simple faith," who never question, are so much easier led, and so much more pleasant every way—they give their teachers so little trouble. People who question because they want to know, and who ask adult questions that call for adult answers, disturb the ease of the priests. The people who question are usually the people who think—barring chronic questioners and cranks, of course—and thinkers are troublesome, unless the instructors who lead them are thinkers also; and thought, eternal, restless thought, that keeps out upon the frontiers of discovery, is as much a weariness to the slothful, as it is a joy to the alert and active and noble minded. Therefore one must not be surprised if now and again he finds those among religious teachers who give encouragement to mental laziness under the pretense of "reverence;" praise "simple faith" because they themselves, forsooth, would avoid the stress of thought and investigation that would be necessary in order to hold their place as leaders of a thinking people.

VI. THE INCENTIVES TO, AND THE GLORY OF, KNOWLEDGE IN THE NEW DISPENSATION.

Against all the shams of simulated humility and false reverence which are but pleas to promote and justify mental laziness, I launch the mighty exhortations and rebukes of the New Dispensations of the Gospel of the Christ—the Dispensation of the Fulness of Times, in which God has promised "to gather together in one all things in Christ, both which are in heaven and which are on earth; even in him." They are as follows:

"The glory of God is Intelligence." (Doc. and Cov. Sec. 93.)

"It is impossible for a man to be saved in Ignorance." (Doc. and Cov. Sec. 131.)

"Whatever principles of intelligence we attain unto in this life, it will rise with us in the resurrection." (Doc. and Cov. Sec. 130.)

"If a person gains more knowledge and intelligence in this life through his diligence and obedience than another, he will have so much the advantage in the world to come." (Doc. and Cov. Sec. 130.)

"A man is saved no faster than he gets knowledge, for if he does not get knowledge, he will be brought into captivity by some evil power in the other world, as evil spirits will have more knowledge, and consequently more power, than many men who are on the earth." (Joseph Smith—History of the Church, Vol. IV., p. 588.)

"Knowledge saves a man; and in the world of spirits no man can be exalted but by knowledge; so long as a man will not give heed to the commandments he must abide without salvation. If a man has knowledge he can be saved; although he has been guilty of great sins, he will be punished for them. But when he consents to obey the Gospel, whether here or in the world of Spirits, he is saved." (Joseph Smith—Minutes of the General Conference of the Church, April, 1844. "Improvement Era," Jan., 1909, p. 186.)

"Seek ye diligently and teach one another words of wisdom; yea, seek ye out of the best books words of wisdom: seek learning even by study, and also by faith." (Doc. and Cov. Sec. 88:118.)

"I give unto you a commandment, that you teach one another the doctrine of the Kingdom."

"Teach ye diligently and my grace shall attend you, that you may be instructed more perfectly in theory, in principle, in doctrine, in the law of the gospel, in all things that pertain unto the kingdom of God, that are expedient for you to understand;

"Of things both in heaven and in the earth, and under the earth; things which have been, things which are, things which must shortly come to pass; things which are at home, things which are abroad; the wars and the perplexities of the nations, and the judgments which are on the land, and a knowledge also of countries and of kingdoms,

"That ye may be prepared in all things when I shall send you again to magnify the calling whereunto I have called you, and the mission with which I have commissioned you." (Doc. and Cov. Sec. 88:79-90.)

"It is important that we should understand the reasons and causes of our exposure to the vicissitudes of life and of death, and the designs and purposes of God in our coming into the world, our sufferings here, and our departure hence. What is the object of our coming into existence, then dying and falling away, to be here no more? It is but reasonable to suppose that God would reveal something in reference to the matter, and it is a subject we ought to study more than any other. We ought to study it day and night, for the world is ignorant in reference to their true condition and relation. If we have any claim on our Heavenly Father for anything, it is for knowledge on this important subject." (Joseph Smith—History of the Church, Vol. VI., p. 50.)

"God shall give unto you (the saints) knowledge by his Holy Spirit, yea by the unspeakable gift of the Holy Ghost, that has not been revealed since the world was until now: which our forefathers have waited with anxious expectation to be revealed in the last times, which their minds were pointed to, by the angels, as held in reserve for the fullness of their glory; a time to come in the which nothing shall be withheld, whether there be one God or many Gods, they shall be manifest; all thrones and dominions, principalities and powers, shall be revealed and set forth upon all who have endured valiantly for the gospel of Jesus Christ; and also if there be bounds set to the heavens, or to the seas; or to the dry land, or to the sun, moon, or stars; all the times of their revolutions; all the appointed days, months, and years, and all the days of their days, months, and years, and all their glories, laws, and set times, shall be revealed, in the days of the dispensation of the fulness of times, according to that which was ordained in the midst of the Council of the Eternal God of all other Gods, before this world was, that should be reserved unto the finishing and the end thereof, when every man shell enter into his eternal presence, and into his immortal rest. How long can rolling waters remain impure? What power shall stay the heavens? As well might man stretch forth his puny arm to stop the Missouri river in its decreed course, or to turn it up stream, as to hinder the Almighty from pouring down knowledge from heaven, upon the heads of the Latter-day Saints" (Doc. and Cov. Sec. 121, 26-33.)

VII. NECESSARY ATTITUDE OF THE CHURCH IN THE MATTER OF MENTAL ACTIVITY AND INTELLECTUAL DEVELOPMENT.

Surely, in the presence of this array of incentives, instructions and commandments to seek for knowledge, taken from the revelations and other forms of instruction by the Prophet of the New Dispensation—taking into account also the scope of the field of knowledge we are both persuaded and commanded to enter—whatever position other churches and their religious teachers may take, the Church of Jesus Christ in the New Dispensation can do no other than to stand for mental activity, and earnest effort to come to a knowledge of truth up to the very limit of man's capacity to find it, and the goodness and wisdom of God to reveal it.

The New Dispensation having opened with such a wonderful revelation respecting God, making known as the very first step in that revealed knowledge not only the being of God but the kind of beings both the Father and the Son are—its representatives may not now attempt to arrest the march of inquiry and plead "mystery" or "humility" or "reverence" as a bar to entrance into those very fields of knowledge God has commanded us to enter, and reap in, and of which he gives us assurance that our harvest shall be abundant.

VIII. THE LIMITS OF OUR INQUIRIES.

Let me not be misunderstood. Again I say, I am aware that there are limits to man's capacity to understand things that are. That God also in his wisdom has not yet revealed all things, especially respecting the Godhead; and that where his revelations have not yet cast their rays of light on such subjects, it is becoming in man to wait upon the Lord, for that "line upon line, and precept upon precept" method by which he, in great wisdom, unfolds in the procession of the ages the otherwise hidden treasures of his truths. All this I agree to; but all this does not prevent us from a close perusal and careful study of what God has revealed upon any subject, especially when that study is perused reverently, with constant remembrance of human limitations, and with an open mind, which ever stands ready to correct the tentative conclusions of today by the increased light that may be shed upon the subject on the morrow. Which holds as greater than all theories and computations the facts—the truth. These are the principles by which I have sought to be guided in these five Year Books of the Seventy's Course in Theology, and in some more than in the one herewith presented.

But some would protest against investigation lest it threaten the integrity of accepted formulas of truth—which too often they confound with the truth itself, regarding the scaffolding and the building as one and the same thing. The effective answer to that may be given in the words of Sir Oliver Lodge: "A faith dependent on blinkers and fetters for its maintenance is not likely in a progressive age to last many generations.(Science and Immortality, p. 130.) "From age to age, our knowledge is growing from more to more," remarks John Fiske, in his "Century of Science." "By this enlarged experience our minds are affected from day to day and from year to year, in more ways than we can detect or enumerate. It opens our minds to some notions, and makes them incurably hostile to others; so that, for example, new truths well nigh beyond comprehension, like some of those connected with the luminiferous ether are accepted, and old beliefs once universal like witchcraft, are scornfully rejected. Vast changes in mental attitude are thus wrought before it is generally realized." ("Century of Science," p. 145.) This holds good in theology as in science. Not that the universal and fundamental truths in theology which God has revealed change, but that men's method of viewing them and expounding them changes, and, let us hope, changes for the better, for the more clear and perfect understanding and development of them—else there would be no progress in theology—while in all things else there is progress. But here let me conclude Fiske's noble passage:

"In this inevitable struggle [between vanishing old ideas and incoming new ones] there has always been more or less pain, and hence free thought has not usually been popular. It has come to our life-feast as a guest unbidden and unwelcome; but it has come to stay with us, and already proves more genial than was expected. Deadening, cramping finality has lost its" charm for him who has tasted of the ripe fruit of the tree of knowledge. In this broad universe of God's wisdom and love, not leashes to restrain us are needed, but wings to sustain our flight. Let bold but reverent thought go on and probe creation's mysteries, till faith and knowledge "make one music as before, but vaster."

IX. THE RIGHT TO SEEK KNOWLEDGE ASIDE FROM REVEALED KNOWLEDGE.

One other thing: Such subjects as are treated in this Year Book necessarily rest on what God has revealed—that is, for the data, the facts involved; but that does not necessarily hold as to illustration and argument for development of the truth and making clear the revealed things of God. Here one may do as it is said Clement of Alexandrea did in urging men to strive for a knowledge of Christian truth, rather than a mere belief of it; "such instruction was to come primarily from the 'Divine Word'; but everything in the range of human learning was to be welcomed as co-operating with him. For Clement gratefully acknowledged truth wherever found, whether among heathens or heretics." It should be observed, however, "that while constantly confirming his propositions from his Greek writers, he ever turns for a final appeal to the scriptures"—that, too, must be our course.

So much by way of presenting the spirit in which I have pursued my own studies upon the high themes of these Seventy's Year Books, and this present one in particular.

X. JUSTIFICATION FOR USING DOUBLE TITLE.

The subject of Divine Immanence and the Holy Ghost should be considered together because there are such relations and apparent contrasts subsisting between them—such a likeness and such apparent differences, that they may properly be understood only when so considered—that is, conjointly.

The conception of God immanent in the world, not in bodily presence, of course, but by his spirit—a divine power, carrying with it everywhere the influence of God—proceeding forth from the presence of God to fill the immensity of space; the light which lighteth every man that cometh into the world—to which all men have access whether following the light of nature or of revelation, the light which is in all things and the power by which all things are sustained and in which they live and move and have their being—this conception, with the conception of the Holy Ghost as a Spirit-personage, union with whom and companionship with whom can only be secured by obedience to the laws and ordinances of the Gospel, is a conception that will correct some errors of argumentation that have here and there obtained in the literature of the subject, and leads to an understanding of things at once rational and uplifting, because it is a development of the truth as God has revealed it. This is the purpose of the treatise—The Divine Immanence, and the Holy Ghost.

WORKS OF REFERENCE.

Relative to works of reference I would remind the student that outside of the scriptures accepted by the Church the works that may be cited to assist one in studying the subject of this treatise are very scarce, since the doctrine of the Church on the subject is so radically different from that of the world. I can therefore only recommend as helpful the following brief list.

The Seventy's Library, viz.:

The Bible,

The Book of Mormon,

The Doctrine and Covenants,

The Pearl of Great Price, containing the Book of Moses, the Book of Abraham, and some of the Writings of Joseph Smith.

The above books are certainly indispensable to every Seventy, and should be owned by every member of our quorums. The First Council in their recommendations, added to the above list, "Richards and Little's Compendium of the Doctrines of the Gospel," and called the set the "Seventy's Indispensable Library."

Elder James E. Talmage's Articles of Faith,

Orson Pratt's Works—Kingdom of God.

Rays of Living Light, by President Charles W. Penrose.

Scientific Aspects of Mormonism, N. L. Nelson.

The Gospel, Roberts.

The Mormon Doctrine of Deity, Roberts.

The Seventy's Year Books, a complete set. There is constant reference made in the present number to previous numbers; and the student who is not in possession of those numbers is by so much deprived of the opportunity to complete his inquiry on the division of the subject he may have in hand, and as this number completes at present the set of Seventy's Year Books, each member of the respective quorums, we think, should be anxious to obtain the complete set.

After enumerating the above books, published by writers in the Church, I suggest as in a way helpful to an understanding of the trend of modern thinking, somewhat along the lines of spiritual and scientific thought with which the Seventies of the Church ought to be acquainted, the following:

Natural Law in the Spiritual World, Henry Drummond, 1893.

Studies in Religion, Fiske.

A Century of Science, Fiske.

Reconstruction of Religious Beliefs, Mallock.

The Religious Conceptions of the World, Rogers.

Science and Immortality, Sir Oliver Lodge.

All the books enumerated in the above list of works of reference may be obtained at the Deseret Sunday School Union Book Store, Salt Lake City.