(Scripture Reading Exercise.)

NATURE AND POWERS OF THE DIVINE IMMANENCE.

SPECIAL TEXT: "H. that ascended up on high, as also he descended below all things; in that he comprehended all things, that he might be in all and through all things, the light of truth; which truth shineth. This is the Light of Christ the light which is in all things; which giveth life to all things: which is the law by which all things are governed: even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things." (Doc. and Cov. sec. lxxxviii:6, 7, 13.)

DISCUSSION.

1. The Immanent Spirit as Related to the Christ: It is to be observed that Immanence of God as set forth in the preceding lesson is associated with a personality; in the passages of scripture quoted in the preceding lesson, the Immanence is directly associated with the personality of the Christ. It is "The Light of Christ" that is immanent in the world.^[A]

[Footnote A: Doc. and Cov., Sec. lxxxviii:7.]

2. Creative Power of the Immanent God: It is "The Light of Christ" that is "in the sun, and the light of the sun, and the power thereof by which it was made."^[A] It is "The Light of Christ" that is "in the moon, and is the light of the moon, and the power thereof by which it was made; as also the light of the stars and the power thereof by which, they were made; and the earth also, and the power thereof, even the earth on which you stand."^[B]

[Footnote A: Ibid.]

[Footnote B: Ibid, verses 8-10.]

3. Sustaining Power of the Immanent God: This "light which proceeded forth from the presence of God to fill the immensity of space," "The Light of Christ," is also the sustaining power of the world as well as the creative power—"the light which is in all things; which giveth life to all things: which is the law [i. e. power] by which all things are governed: even the power of God."^[A]

[Footnote A: Doc. and Cov., Sec. lxxxviii:13. "The law and power by which all things are governed," is the late Elder Orson Pratt's foot note on the passage. See foot note "k" from verse 13.]

"The earth rolls upon her wings, and the sun giveth his light by day, and the moon giveth her light by night, and the stars also give their light, as they roll upon their wings in their glory, in the midst of the power of God. * * * Behold all these are kingdoms, and any man who hath seen any or the least of these, has seen God moving in his majesty and power"—a manifestation of God in the orderly movement of the planetary systems of the world.

4. Vital Force of the Immanent God: This "Light of Christ"—which "fills the immensity of space," is also a vital, or life-giving force or spirit—"The Light which is in all things; which giveth life to all things."^[A] "I am the light of the world," said Jesus, "he that followed me shall not walk in darkness, but shall have the light of life."^[B] "In him [the Christ] was life; and the life was the light of men."^[C]

[Footnote A: Doc. and Cov., Sec. lxxxviii:3.]

[Footnote B: St. John viii:12.]

[Footnote C: Ibid i:4.]

5. Intelligence-Inspiring Power of the Immanent God: Nor is this "Light of Christ," immanent in the world, creative, sustaining and vital power only; but also it has a power of giving intelligence; it inspires intelligence; it is the inspiration of God which gives to the spirit of man understanding:^[A] "The light which now shined," said the Lord to his servants, "which giveth you light, is through him [the Christ] who enlightened your eyes, which is the same light that quickened your understandings; which light proceedeth forth from the presence of God to fill the immensity of space."^[B]

[Footnote A: There is a spirit in man; and the inspiration of the Almighty giveth them understanding; (Job xxxiii:8.)]

[Footnote B: Doc. and Cov., Sec. lxxxviii:11, 12.]

Again, and this from another revelation:

"For the word of the Lord is truth, and whatsoever is truth is light, and whatsoever is light is Spirit, even the Spirit of Jesus Christ;

"And the Spirit giveth light to every man that cometh into the world; and the Spirit enlighteneth every man through the world, that hearkeneth to the voice of the Spirit;

"And every one that hearkeneth to the voice of the Spirit, cometh unto God, even the Father;"^[A]

[Footnote A: Doc. and Cov., Sec. lxxxiv:45-47. See also St. John i:3-12.]

6. The Immanent Spirit's Relationship to a Race of Divine, Exalted Intelligences: We may now say from the analysis of the scriptures so far developed that God Immanent in the world—"The Light of Christ"—the "Spirit of Christ"—is the power creative; the sustaining power; the life-giving power; and the intelligence-inspiring power. It is the active principle in all these respects; and is omnipresent.

As observed in the opening paragraph of this lesson, however, God immanent in the world is associated with a personality; it is directly associated with the personality of Christ. It is called "The Light of Christ"—it "proceedeth forth from the presence of God to fill the immensity of space." It is not then a personality in itself, that is in the sense of being of individual form, but proceeds forth from a personality; it is a presence rather than a person; an influence, a spiritual atmosphere, a power proceeding from another, and therefore is dependent on that other for its existence rather than being an independent existence; but as that "Other" on which it depends is eternal, so too this that proceeds forth from the personal presence to fill the immensity of space "is likewise eternal."^[A]

[Footnote A: From the nature of things one has to develop his subject gradually, "line upon line," and the writer suggests that the student, if he finds the statement not fully established as here made, that he await its fuller statement in later pages.]

Again: This God Immanent, as we have seen, is called the "Light of Christ," "The Spirit of Christ." For which reason I have said above that the God Immanent is associated with the personality of the Christ. But if the God Immanent may be associated with the Christ, may it not also be associated with God, the Father, as well as with God the son? If God the Son has a spiritual influence, a light, an holy atmosphere radiating forth from him into space, in some manner analogous to the manner in which rays of light radiate from luminous suns in the physical world—may it not be reasonably concluded that God, the Father, also has such an influence, such a spiritual atmosphere proceeding forth from him? And if Father and Son have such a spiritual light proceeding forth from their presence, may it not be that all divine Intelligences have, similarly proceeding forth from their presence, such divine "light"?

7. The Spirit Atmosphere of Men: Our discussion may be helped here by an appeal to a matter of common experience. We know that every man and woman has an individual influence, a personal atmosphere extending beyond the personal self, more or less pronounced, according to the strength or weakness of his individuality. So generally is this conceded to be true that we designate its kind, or dominating character; as good or bad; refined or coarse; intellectual or boorish; spiritual or carnal. If, then, one may argue, the intelligences we know as men possess this atmosphere of personal influence extending beyond the personal self, how much more angels, arch-angels, and the higher Intelligences who have taken on, or participated in, the Divine Nature and entered into their exaltation and glory with other innumerable Divine Intelligences whom we call Gods—with how much more reason may we expect that these may have such spiritual influence proceeding forth from their presence?

8. The Identity of Spirit Influence Proceeding from all Divine Beings: From the scriptures we learn of the perfect oneness subsisting between God, the Father, and God, the Son. "I and my Father are one," is the oft repeated declaration of the Christ.^[A] "I in thee, and thou in me,"^[B] is the emphasis he lays upon the oneness of himself and the Father. Granting this moral and spiritual oneness—not physical oneness, for physically our theology holds Father and Son to be distinct and separate individuals^[C]—but granting this moral, intellectual and spiritual alikeness—then it must follow that the spiritual influence of each, the intellectual and moral atmosphere of each, will be the same. "The Light of Christ" will be the same or identical with the light of the Father; and with the light of all Intelligences who have participated in the divine nature and become one with the Father and the Son. So that it might be properly held that the God Immanent is as much the "Light of the Father" as "The Light of Christ;" and since that light would be identical with the light of all perfected and holy beings, participating in the Divine nature, it could receive a name that would generalize it—the "Divine Spirit, Immanent in the Universe;" or, "God, the Spirit of the Gods,^[D] Immanent in the Universe;" any of these characterizations would doubtless be admissible; but since it is through the Christ that the Divine nature and spirit is manifested in our world, it is but proper that this Divine Light which lighteth every man into the world—which is creative, sustaining, vital, and intelligence-inspiring power, should bear the name of Christ—and henceforth we shall recognize it as our modern revelations do, primarily, as "The Light of Christ." But there has always been a race of divine beings in existence, an eternal race, from whom such a divine influence or atmosphere has proceeded forth to "fill the immensity of space;" and that is what I meant a few paragraphs back when I said that as the source whence the God Immanent proceeded is eternal, so too is the immanence eternal, has always existed, and will always exist by whatsoever name it might have been or may be known.

[Footnote A: St. John x:30; xvii:22, et seq.]

[Footnote B: Ibid, verse 21.]

[Footnote C: Seventy's Year Book III, Lesson XXXV.]

[Footnote D: I have so treated it in my Mormon Doctrine of Deity, pp. 166-169; also in the Seventy's Year Book No. III, Lesson XXXV.]

9. Being Whom We Call God: This is that Spirit which men call God, but "know no more;" that "something sacred and sublime," which men recognize as moving "wool-shod" behind the worlds; this that Spirit that permeates all space; that makes all presence bright; all motion guides; the Power "unchanged through Time's all-devastating flight"—God Immanent, the Spirit proceeding from all Divine Intelligences intermingled and harmonized into one Spirit. This the true light, which lighteth every man that cometh into the world; the light of which John the Baptist was the witness; and of which Jesus, to us men, was the manifestation,^[A] and to which all men have access—"The Light of Christ."

[Footnote A: St. John i:4-12.]

10. Brigham Young on Object of Existence: "We are created for the express purpose of increase, there is nothing within us but that which can increase, from the birth to old age; what is there that is not ordained after eternal law of existence, for it is the Deity within us that causes increase. Doth this idea startle you? Are you ready to exclaim, what! the supreme in you? Yes, he is in every person upon the face of the earth. The elements that every individual is made of, and lives in, possesses a portion of the Deity, this you cannot now understand, but you will hereafter. The Deity within us, is the great principle that causes men and women to increase and to grow in grace and truth. The operation once begun, strict obedience to the requirements of heaven is necessary to obtain the end for which we were created, but if we never commence to propagate our species, and keep the commandments of God we cannot attain to the end in view."^[A]

[Footnote A: Discourse by Pres. Brigham Young, June 13, 1852. Deseret News, Vol. 4, No. 6.]