Chapter XI: Part IV: The Ancient American Scripture.---The Book of Mormon (2)

3. _The Book of Mormon Ensemble a Witness for the Truth of the Hebrew and Christian Revelation:_ It is, however, the Book of Mormon as a whole in which its greatest value as a witness for the truth of the Bible, and the truth of the gospel of Jesus Christ, most appears. I mean the Book of Mormon apart from its reference to an abridgement of the ancient record of the Jaredites; and the transcriptions from the ancient record on brass plates carried by Lehi's colony to the western world. In the Book of Mormon so considered we have the record of the hand-dealings of God with the peoples that inhabited the western hemisphere. We have in it the record of those things which occurred in a branch of the house of Israel that God was preparing for the same great event for which he was training the house of Israel in the eastern world, viz., the advent of the Messiah, and the acceptance of the gospel through which all mankind are to be saved. This branch of the house of Israel, broken from the parent tree and planted in the western hemisphere, brought with them the traditions and hopes of Israel; they brought with them as we have already seen, the scriptures, the writings of Moses and the prophets down to the reign of Zedekiah, king of Judah; but what is more important than all this they came to the western world with the favor and blessing of Israel's God upon them, and Israel's peculiar privilege of direct communication with God through inspired dreams, the visitation of angels, and the voice of God. Lehi's colony was led to the western world by prophets, inspired of the Lord, their journey being marked by many and peculiar manifestations of his presence among them. After their arrival in the western world, to them a land of promise, the Lord from time to time raised up prophets among them, who instructed them in the ways of the Lord; who reproved them when overtaken in transgression; who announced judgements against them when persuasion was of no avail for their correction; who warned them by the spirit of prophecy of approaching disasters; and who held continually before them the hope of Israel, the advent of the Messiah, who, by his suffering and death on the cross, would redeem mankind.

It was much in this manner and for the same purpose that God dealt with his people in the eastern world; and the fact that his course with the people on the western hemisphere was substantially the same as that followed with those of the East, establishes at once his justice and mercy towards his children, and bears testimony to the great truths that indeed God is no respecter of persons, and that in every land he raises up for himself witnesses of his power and goodness.

LESSON VI.

SCRIPTURE READING EXERCISE.

_THE ANCIENT AMERICAN SCRIPTURE--THE BOOK OF MORMON. (Continued.)_

ANALYSIS. REFERENCES.

_I. The Value of the Book of Mormon
(Continued.)_
1. As Giving a Supplementary and Book of Ether, Chap. iii.
a Very Definite Revelation of III Nephi--the whole
Jesus Christ. book.[1]
(a) To the Brother of Jared.
(b) To the Nephites.
2. As Revealing Very Great and Important
Doctrines.[2]
(a) The Reason for Man's Fall. Y. M. M. I. A. Manual
(b) The Purpose of Man's Existence. (No. 9), chap. vii. The
(c) The True Immortality of whole chapter is devoted
Man. to Book of Mormon Doctrines.
(d) The Agency of Man. II Nephi, ii. Alma xli,
(e) The Antiquity of the Gospel. vlii.
(f) The Necessity of--Opposite
Existences.

_SPECIAL TEXT: "Do not suppose, because it has been spoken concerning restoration, that ye shall be restored from sin to happiness [while remaining in sin]. Behold I say unto you, wickedness never was happiness."_ ALMA.

_NOTES._

1. _The Book of Mormon Doctrine of the Fall of Adam:_ Here, then, stands the truth so far as it may be gathered from God's word and the nature of things: There is in man an eternal, uncreated, self-existing entity, call it "intelligence," "mind," "spirit," "soul"--what you will, so long as you recognize it, and regard its nature as eternal. There came a time when in the progress of things, (which is only another way of saying in the "nature of things") an earth-career, or earth existence, because of the things it has to teach, was necessary to the enlargement, to the advancement of these "intelligences," these "spirits," "souls." Hence an earth is prepared; and one sufficiently advanced and able, by the nature of him to bring to pass the event, is chosen, through whom this earth-existence * * * * may be brought to pass. He comes to earth with his appointed spouse. He comes primarily to bring to pass man's earth-life. He comes to the earth with the solemn injunction upon him: "Be fruitful and multiply, and replenish the earth, and subdue it." But he comes with the knowledge that this earth-existence of eternal "Intelligences" is to be lived under circumstances that will contribute to their enlargement, to their advancement. They are to experience joy and sorrow, pain and pleasure; witness the effect of good and evil, and exercise their agency in the choice of good or of evil. To accomplish this end, the local or earth harmony of things must be broken. Evil to be seen, and experienced, must enter the world, which can only come to pass through the violation of law. The law is given--"of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day thou eatest of it thou shalt surely die." The woman, forgetful of the purpose of the earth mission of herself and spouse is led by flattery and deceit into a violation of that law, and becomes subject to its penalty--merely another name for its effect. But the man, not deceived, but discerning clearly the path of duty, and in order that earth existence may be provided for the great host of "spirits" to come to earth under the conditions prescribed--he also transgresses the law, not only that men might be, but that they might have that being under the very circumstances deemed essential to the enlargement, to the progress of eternal Intelligences. Adam did not sin because deceived by another. He did not sin maliciously, or with evil intent; or to gratify an inclination to rebellion against God, or to thwart the Divine purposes, or to manifest his own pride. Had his act of sin involved the taking of life rather than eating a forbidden fruit, it would be regarded as a "sacrifice" rather than a "murder." This to show the nature of Adam's transgression. It was a transgression of the law--"for sin is the transgression of the law"--that conditions deemed necessary to the progress of eternal Intelligences might obtain. Adam sinned that men might be, and not only "be," but have that existence under conditions essential to progress.

2. _Book of Mormon Doctrine of the Atonement:_ The atonement, its effects and operation, is dealt with at length in II Nephi ii, and in Alma xli and xlii. According to the doctrine there set down the effect of Adam's transgression was to destroy the harmony of the world. Man as a consequence of his fall was banished from the presence of God, and made subject also to a temporal death--the separation of the spirit and body--which conditions would have remained eternally fixed, the nature of inexorable law--"called the justice of God"--admitting of nothing less. But this was justice untempered by mercy: "And thus we see that all mankind were fallen, and they were in the grasp of justice; yea, the justice of God, which consigned them forever to be cut off from his presence." But mercy must in some way be made to reach man, and that without destroying justice: "And now the plan of mercy could not be brought about, except an atonement should be made; therefore God himself atoneth for the sins of the world, to bring about the plan of mercy, to appease the demands of justice, that God might be a perfect, just God, and a merciful God also." (Alma xlii: 14.) The atonement brings to pass "the resurrection of the dead; and the resurrection of the dead bringeth back men into the presence of God." In other words, the atonement redeems men from the effects of Adam's moral transgression; and also brings the element of mercy into God's moral economy respecting man's earth-life. That is to say, the atonement frees man from the consequences of Adam's transgression; leaves him free to choose good or evil--both of which are in the world--as he shall elect; but he is responsible for the consequences of that individual choice, which is only another way of saying that man is responsible for his own sins. Still under the operation of Mercy, which has been brought into this world's moral economy through the atonement of Christ, man may obtain forgiveness of sin through repentance; for "mercy claimeth the penitent." "A law is given, and a punishment affixed," but "a repentance [is] granted; which repentance mercy claimeth; otherwise justice claimeth the creature, and executeth the law, and the law inflicteth the punishment." (Alma xlii: 23.) (Y. M. Manual, No. 9, chap, vii.)

3. _The Book of Mormon Doctrine of Opposite Existences:_ Of this same class of ideas is what I shall call the Book of Mormon doctrine of "opposite existences," what the scholastics would call "antinomies." Be not disheartened at this statement of the subject; the Book of Mormon presentation of it will be much simpler; that simplicity in fact is part of its originality, an evidence of its being inspired. The statement of the doctrine in question occurs in a discourse of Lehi's on the subject of the atonement. The aged prophet represents happiness or misery as growing out of the acceptance or rejection of the atonement of the Christ, and adds that the misery consequent upon its rejection is in opposition to the happiness which is affixed to its acceptance: "For it must needs be," he continues, "that there is an opposition in all things. If [it were] not so * * * * righteousness could not be brought to pass; neither wickedness; neither holiness nor misery; neither good nor bad. Wherefore [that is, if this fact of opposites did not exist], all things must needs be a compound in one; wherefore, if it [the sum of things] should be one body, it must needs remain as dead, having no life neither death, nor corruption nor incorruption, happiness nor misery, neither sense nor insensibility. Wherefore, it must needs have been created for a thing of naught; wherefore there would have been no purpose in the end of its creation. Wherefore this thing [i. e. the absence of opposite existences which Lehi is supposing] must needs destroy the wisdom of God, and his eternal purposes; and also the power, and the mercy, and the justice of God." This may be regarded as a very bold setting forth of the doctrine of antinomies, and yet I think the logic of it, and the inevitableness of the conclusion unassailable. * * * * * As there can be no good without the antinomy of evil, so there can be no evil without its antinomy, or antithesis--good. The existence of one implies the existence of the other; and, conversely, the non-existence of the later would imply the non-existence of the former. It is from this basis that Lehi reached the conclusion that either his doctrine of antinomies, or the existence of opposites, is true, or else there are no existences. That is to say--to use his own words--"If ye shall say there is no law, ye shall also say there is no sin. If ye shall say there is no sin, ye shall also say there is no righteousness. And if there be no righteousness, there be no happiness. And if there be no righteousness nor happiness, there be no punishment nor misery.. And if these things are not, there is no God, and if there is no God, we are not, neither the earth; for there could have been no creation of things, neither to act nor to be acted upon: wherefore, all things must have vanished away."

But as things have not vanished away, as there are real existences, the whole series of things for which he contends are verities. "For there is a God," he declares, "and he hath created all things, both the heavens and the earth, and all things that in them are: both things to act, and things to be acted upon." (II Nephi ii. For a larger treatment of the theme see Y. M. M. I. A.. Manual, No. 9, chap. xxxix.)

Footnotes

1. This book has been called the "Fifth Gospel," and deservedly so, though he who first used the term tried to disprove its claims. It richly deserves the title, however. Also it has been called the "American Gospel," see _Defense of the Faith and the Saints_, Art. "The Fifth Gospel."

2. The references under this subdivision, and the notes of this lesson are not intended to be considered as doctrines to be mastered here. The references and notes are given just to be read with a view to fixing in the mind of the student the fact that the Book of Mormon deals with these important subjects and is of value for that reason. The class is not dealing with doctrine now but with the Book of Mormon as Nephite literature; hence teachers will not allow their class to linger over these very attractive subjects, now.

LESSON VII.

SCRIPTURE READING EXERCISE.

_(SPECIAL LESSON--TWO SUBJECTS.) Note. I._

SUBJECTS. REFERENCES.

_I. The Conditions on Which the Gentile I Nephi, xiii, also Chap. xiv,
Races May Continue Their Chap. xxii.
Freedom and Prosperity in the II Nephi, Chap. i, and
Americas--the Land of Zion._ Chap. x.
1. The Land of America a Choice III Nephi, xxi. Book of
and Promised Land. Ether, Chap. ii. "Defense
2. The Inheritance Rights of the of the Faith and the
Gentiles in the Land of Zion. Saints" Art. Mormon
3. The Decrees of God Concerning Views of America.
the Land of Zion.
_II. Meet the Charge of Mormon Disloyalty
from Book of Mormon Premises._

_SPECIAL TEXT: "Righteousness exalteth a nation, but sin is a reproach to any people._--SOLOMON.

_NOTES._

1. _Extempore Speech:_ We are again arrived at our exercise which requires extemporaneous speaking--the method enjoined upon us by the word of the Lord. For he says "neither take ye thought before hand what ye shall say"--he adds in the very same paragraph, however--"treasure up in your mind continually the words of life, and it shall be given you in the very hour that portion which shall be meted to every man." (Doc. & Cov. Sec. lxxxiv: 85). If this counsel is followed the teaching ministry of the church (as it does) will employ the method of extempore speech. But that method does not mean that materials shall not be gathered from the fields of knowledge, and hived with the studious years, to be used "in the very hour" that one has need to use it. Extempore speech does not mean speech without thought, without knowledge, of the matter to be presented. It may even be said that it requires more thorough knowledge of a subject than the written method or the memorized method of speech. Extemporaneous speech to be successful must be speech from a fullness of knowledge of the subject. And as connected with the teaching of the Gospel must be speech arising out of having "treasured up continually the words of life." The true extemporaneous method of speech is not the lazy man's method, on the contrary it requires that those who follow it, shall have their knowledge of things most carefully digested, and their intellectual powers most carefully trained.

2. _St. Augustine's Advice to the Preacher:_ Comparing the advantages of extempore speech with other forms, Mr. Pittenger, in his work already quoted several times, relates the following of the great Christian teacher of the sixth century:

"Augustine, the great Christian writer and preacher, has not left
us in ignorance as to which mode of address he preferred. He
enjoins the "Christian teacher" to make his hearers comprehend what
he says--"to read in the eyes and countenances of his auditors
whether they understand him or not, and to repeat the same thing,
by giving it different terms, until he perceives it is understood,
an advantage those cannot have who, by a servile dependence upon
their memories, learn their sermons by heart and repeat them as
so many lessons. Let not the preacher," he continues, "become the
servant of words; rather let words be servants to the preacher."
(Extempore Speech, p. 34-5.)

3. _W. E. Gladstone on Methods of Preparation:_ Mr. Pittenger, our author above quoted, asked the late Mr. W. E. Gladstone for a statement of his method of preparation for public speaking, and in a very courteous letter that gentleman replied, from which I quote the following, which is all he says on the subject of preparation:

"I venture to remark, first, that your countrymen, so far as a very
limited intercourse and experience can enable me to judge, stand
very little in need of instruction or advice as to public speaking
from this side of the water. * * * * Suppose, however, I was to
make the attempt, I should certainly found myself mainly on a
double basis, compounded as follows: First, of a wide and thorough
general education, which I think gives a suppleness and readiness
as well as firmness of tissue to the mind not easily to be had
without this form of discipline. Second, of the habit of constant
and searching reflection on the subject of any proposed discourse.
Such reflection will naturally clothe itself in words, and of the
phrases it supplies many will spontaneously rise to the lips. I
will not say that no other forms of preparation can be useful, but
I know little of them, and it is on those, beyond all doubt, that I
should advise the young principally to rely." (Extempore Speech, p.
42.)

_PART V._

_The Modern Scriptures.--(A) The Book of Doctrine and Covenants.--(B) The Pearl of Great Price._

LESSON I.

SCRIPTURE READING EXERCISE.[1]

_(A) THE BOOK OF DOCTRINE AND COVENANTS._

ANALYSIS. REFERENCES.

_I. The First of Direct Modern Revelations--Joseph History of the Church,
Smith's First Vision._ Vol 1, Chap. 1. Pearl of
_II. The First Compilation of Modern Great Price, pp. 81-7.
Revelations--The "Book of Commandments."_ Note 1. Preface of Book
of Commandments. History
of the Church, Vol. I,
pp. 221-226. Ibid 234-236,
270. New Witness for
God, Chap. x. Note 2 and
3.
_III. The Book of Doctrine and Covenants._
1. History of the Book. History of the Church,
2. Character of the Book, its Composition. Vol 11, Chap. xviii.
3. Testimonies respecting it. Y. M. M. I. Manual (No. 10),
pp. 21-27.

_SPECIAL TEXT; Behold, I am God and have spoken it; these commandments are of me, and were given unto my servants in their weakness, after the manner of their language, that they might come to understanding. And inasmuch as they erred it might be made known: and inasmuch as they sought wisdom they might be instructed; and inasmuch as they sinned they might be chastened, that they might repent; and inasmuch as they were humble they might be made strong, and blessed from on high, and receive knowledge from time to time."_--THE LORD TO JOSEPH SMITH.

_NOTES._

1. _The Far-reaching Effect of the First Direct Revelation (Called Joseph Smith's First Vision) in Modern Times:_ How little that fair-haired boy, standing there in the unpruned forest, with the sunlight stealing through the trees about him, realized the burden placed upon his shoulders that morning by reason of the visitation he received in answer to his prayer! Here is not the place for argument, that is to come later; but let us consider the wide-sweeping effect of this boy's vision upon the accepted theology of Christendom. First, it was a flat contradiction to the assumption that revelation had ceased, that God had no further communication to make to man. Second, it reveals the errors into which men had fallen concerning the personages of the Godhead. It makes it manifest that God is not an incorporeal being without form or body, or parts; on the contrary he appeared to the Prophet in the form of a man, as he did to the ancient prophets. Thus after centuries of controversy the simple truth of the scriptures which teach that man was created in the likeness of God--hence God must be the same in form as man--was re-affirmed; Third, it corrected the error of the theologians respecting the oneness of the persons of the Father and the Son. Instead of being one person as the theologians teach, they are distinct persons, as much so as any father and son on earth; and the oneness of the Godhead referred to in the scriptures, must have reference to unity of purpose and of will; the mind of the one being the mind of the other, and so as to the will and other attributes. The announcement of these truths, coupled with that other truth proclaimed by the Son of God, viz., that none of the sects and churches of Christendom were acknowledged as the church or kingdom of God, furnish the elements for a religious revolution that will affect the very foundations of modern Christian theology. In a moment all the rubbish concerning theology which had accumulated through all the centuries since the gospel and authority to administer its ordinances had been taken from the earth, was grandly swept aside--the living rocks of truth were made bare upon which the Church of Christ was to be founded--a New Dispensation of the gospel was about to be committed to the earth--God had raised up a witness for himself among the children of men. (New Witness for God, Vol. I, pp. 173-4.)

2. _The Book of Commandments:_ By the middle of September, 1831, the revelations which had been received by the Prophet for the direction of individuals and the Church had amounted to quite a number; and as the Church about that time assembled in Conference at Hiram, Portage County, Ohio, and authorized W. W. Phelps to purchase a printing press to be set up at Independence, Missouri, it was resolved to make a collection of these revelations and publish them in book form under the title "The Book of Commandments." A special conference was held on this business on the first of November, at Hiram, on which occasion the "Lord's Preface" to the Book of Commandments was received by revelation through the Prophet. (This is now the Lord's Preface to the Book of Doctrine and Covenants, and stands as section 1.) The Prophet asked the conference what testimony they were willing to attach to this "Book of Commandments," which would shortly be sent to the world. A number of the brethren arose and said that they were willing to testify to the world that they knew that the revelations were of the Lord, and on the succeeding day--for the conference continued through two days--the brethren arose in turn and bore witness of the truth of the Book of Commandments. (History of the Church, Vol. I, p. 222, note.) The Prophet also received by inspiration the formal testimony which it was the intention evidently to have the brethren in attendance at the conference sign, (see note 3), but as the book was never completely printed, this testimony was not published, and its publication seems to have been neglected in subsequent collections and publications of the revelations. It was also resolved by the conference that the number of copies in the first edition to be printed at Independence, Missouri, should be 10,000, but finally in 1832, when the printing was begun, it was considered prudent only to print an edition of 3,000. (Church History, Vol. I, p. 270.) The work of printing began and was continued until 160 pages had been printed, when, on the 20th day of July, 1833, mob violence broke out at Independence, the house of W. W. Phelps, which contained the printing establishment, was thrown down and the printing materials taken possession of by the mob. Many papers were destroyed, and the family furniture thrown out of doors. A number of copies of the Book of Commandments, however, so far as printed, was saved by members of the Church, and one of these coming into the possession of the late President Wilford Woodruff, he deposited it with the Church Historian, in whose possession it now is, and accounted as among the precious documents of the collection of rare books and manuscripts in the Historian's office.

3. _The Testimony to the Truth of the Book of Commandments:_ "The testimony of the witnesses to the book of the Lord's commandments, which he gave to his Church through Joseph Smith, Jun., who was appointed by the voice of the Church for this purpose; we therefore feel willing to bear testimony to all the world of mankind, to every creature upon the face of all the earth and upon the islands of the sea, that the Lord has borne record to our souls through the Holy Ghost, shed forth upon us, that these commandments were given by inspiration of God, and are profitable for all men, and are verily true. We give this testimony unto the world, the Lord being our helper; and it is through the grace of God, the Father, and his Son, Jesus Christ, that we are permitted to have this privilege of bearing this testimony unto the world, that the children of men may be profited thereby." (History of the Church, Vol. I, p. 226.)

4. _The Doctrine and Covenants:_ Having been hindered by their enemies from completing the publication of the "Book of Commandments," the Church renewed its efforts to publish the revelations in Kirtland, Ohio. In September, 1834, a committee on compilation and arrangement was appointed consisting of Joseph Smith, the Prophet, Oliver Cowdery, Sidney Rigdon and Frederick G. Williams. About one year later this committee completed its labors, and on the 17th of August, 1835, a general assembly of the Church convened in Kirtland, the quorums of the priesthood were arranged in the order of their standing as then understood. President Joseph Smith and Frederick G. Williams were absent in Michigan, and the Twelve were absent in the East, visiting the churches. The "Doctrine and Covenants" was presented to the quorums separately for their acceptance, and voted upon by them; after which it was presented to and accepted by the general assembly by unanimous vote as the "Doctrine and Covenants" of their faith.

After this action, W. W. Phelps presented an article (not a revelation) on "Marriage," and Oliver Cowdery one on "Government and Laws in General," both of which were ordered printed in the book of "Doctrine and Covenants." There was also printed in the book a series of Seven Lectures on Faith, that had previously been delivered before a theological class in Kirtland. So that the Doctrine and Covenants then comprised the Articles of Faith, seven in number, the two Articles on Marriage and Government and a collection of Revelations, (not all that had been given, by the way,) the last forming the body and greater part of the book. (See History of the Church, Vol. II, chapter xviii.)

5. _In What Light the Various Parts of the Doctrine and Covenants are to be Regarded:_ It is only the Revelations of God that are to be regarded as setting forth the absolute truth, the final word, so far as it is written, as the doctrine and the covenants of the Church. Hence the parts of the "Doctrine and Covenants" that are not revelations are not of the same rank with the revelations, and are only of binding force as they are in agreement with these revelations. The following note on these Lectures on Faith is from the History of the Church, Vol. II, p. 176:

"These 'Lectures on Theology' here referred to were afterwards
prepared by the Prophet (see page 180), and published in the
Doctrine and Covenants under the title 'Lectures on Faith.' They
are seven in number, and occupy the first seventy-five pages in the
current editions of the Doctrine and Covenants. They are not to
be regarded as of equal authority in matters of doctrine with the
revelations of God in the Doctrine and Covenants, but as stated by
Elder John Smith, who, when the book of Doctrine and Covenants was
submitted to the several quorums of the Priesthood for acceptance
(August 17, 1835), speaking in behalf of the Kirtland High Council,
'bore record that the revelations in said book were true, and
that the lectures were judicially written and compiled, and were
profitable for doctrine." The distinction which Elder John Smith
here makes should be observed as marking the difference between the
Lectures on Faith and the revelations of God in the Doctrine and
Covenants." (History of the Church, Vol. II, p. 176.)

6. _Testimony of the Twelve Apostles:_ As stated in note 4, the Twelve Apostles were not present at the general assembly of the Church, held on the 17th of August, 1835, at which time the Doctrine & Covenants was accepted by the Church, but previous to their departure on their missions to the churches in the East, their testimony to the truth of the revelations was written and read by W. W. Phelps to the Saints in conference assembled, and stands as follows:

_"The testimony of the Witnesses to the Book of the Lord's
Commandments, which commandments he gave to his Church through
Joseph Smith, Jun., who was appointed, by the voice of the Church,
for this purpose_.

"We therefore feel willing to bear testimony to all the world of
mankind, to every creature upon the face of all the earth, that the
Lord has borne record to our souls, through the Holy Ghost shed
forth upon us, that these Commandments were given by inspiration of
God, and are profitable for all men, and are verily true. We give
this testimony unto the world, the Lord being our helper; and it is
through the grace of God the Father, and his Son Jesus Christ, that
we are permitted to have this privilege of bearing this testimony
unto the world, in the which we rejoice exceedingly, praying the
Lord always that the children of men may be profited thereby."

The Twelve Apostles of the Church at the time were: Thomas B.
Marsh, David W.. Patten, Brigham Young, Heber C. Kimball, Orson
Hyde, Wm. E. McLellin, Parley P. Pratt, Luke S. Johnson, William
Smith, Orson Pratt, John F. Boynton, Lyman E. Johnson. (History of
the Church, Vol. II, p. 245.)

Footnotes

1. The reading should now be from the Doctrine and Covenants, and so continued through the lessons dealing with that book.

LESSON II.

SCRIPTURE READING EXERCISE.

_(A) THE BOOK OF DOCTRINE AND COVENANTS._

ANALYSIS. REFERENCES.

_I. The Revelations--Classification[1] as Doctrine & Covenants--all
to Whom Given._ the Revelations.
(a) To Individuals. Revelations to Individuals.
(b) To the Church. (a) Secs. 3, 5, 6, 12, 14,
(c) To Groups of Elders. 15, 19, 126.[2]
(d) To the world. (b) Secs. 1, 45, 46.
(c) Secs. 84, 58, 29, 61.
(d) Sec. 76.
_II. Classification as to How They were
Received._
(a) Direct Word of Mouth from the (a) The First Vision,
Lord. History of the Church,
(b) By Urim and Thummim. Vol. I, Chap. i; Doc. & Cov.,
(c) By Direct Communication of Angels. Sec. 110.
(d) By the operations of the Spirit of (b) Doc. & Cov., Secs.
God on the Prophet's Mind. 3, 6, 10, 11, 12, 14, 16, 17.
(c) Doc. & Cov., Sec.
110.
(d) The greater number
of the Revelations in the
Doctrine and Covenants.
_III. Classification as to Subject Matter._ (a) Didactic Revelation,
(a) Didactic, Instruction or Direction Doc. & Cov., Secs. 21, 24,
to Individuals, to the Elders, to 25, 26, 28, 68.
the Church. (b) Revelation on Organization--Secs.
(b) On Organization of the Church 20, 84, 102, 107, 124.
and Priesthood. (c) Doctrinal, Secs, 19,
(c) Doctrinal. 20, 21, 42, 76, 84, 88, 93.

_SPECIAL TEXT: "Behold, I will tell you in your mind and in your heart, by the Holy Ghost, which shall come upon you and which shall dwell in your heart. Now behold this is the Spirit of revelation; behold this is the Spirit by which Moses brought the children of Israel through the Red Sea, on dry ground.."_--THE LORD TO OLIVER COWDERY.

_NOTES._

1. _How the Revelations were Received:_ The Prophet Joseph Smith received revelations in every way that the Lord communicates his mind and will to man. Like Moses he knew the Lord face to face, stood in his very presence, and heard his voice, as in the first communication the Lord made to him, usually called the Prophet's first vision (See History of the Church, Vol. I, chapter 1, also Pearl of Great Price, p. 85), as also in the vision given in the Kirtland Temple where he and Oliver Cowdery saw the Lord standing on the breastwork of the pulpit and heard him speak to them. He received communications from angels as in the case of Moroni, who revealed to him the Book of Mormon; John the Baptist, who restored the Aaronic Priesthood; and Peter, James and John, who restored the Melchisedek priesthood; also the communications of the angels mentioned in what is usually called, the Kirtland Temple Vision. (See Doc. & Cov., Sec. 110.)

He received communications through Urim and Thummim, for by that means he translated the Book of Mormon and received a number of the revelations in the Doctrine and Covenants, among others sections 3, 6, 10, 11, 12, 14, 16, 17. He received divine intelligence by open visions, such intelligence as is contained in section 76, and section 107. He also received revelations through the inspiration of God, operating upon his mind; and indeed the larger number of the revelations in the Doctrine and Covenants were received in this manner. Speaking of the revelations which were compiled preparatory to the publication of the Book of Commandments, he desired that the labors of himself and brethren who had been associated with him from the early days of the Church up to that time should be acknowledged and made a matter of record, saying, "If this conference thinks these things worth according to the mind of the spirit, _for by it these things_ [the collected revelations] _were put into my heart_, which I know to be the Spirit of truth." This indicates the medium through which most of the revelations came--from the inspired mind of the Prophet. (See also Doc. & Cov. Secs. 8, 9.)

2. _The Manner of Inditing Revelations:_ Elder Parley P. Pratt gives the following description of the manner in which a revelation was given through the Prophet in his presence.

"After we had joined in prayer in his translating room he dictated
in our presence the following revelation: Each sentence was
uttered slowly and very distinctly, and with a pause between each,
sufficiently long for it to be recorded, by an ordinary writer, in
long hand. This was the manner in which all his written revelations
were dictated and written. There was never any hesitation,
reviewing, or reading back, in order to keep the run of the
subject; neither did any of these communications undergo revisions,
interlinings, or corrections. As he dictated them so they stood, so
far as I have witnessed; and I was present to witness the dictation
of several communications of several pages each. (Autobiography of
Parley P. Pratt, pp. 65-6.)

The statement of Elder Pratt needs modifying, at least to the extent of saying, that additions were made sometimes to the revelations, as a comparison between the revelations as they appeared in so much of the "Book of Commandments" as was published at Independence, in 1833, and the same revelations as they stand in the Book of Doctrine and Covenants. Indeed in the Doctrine and Covenants additions are sometimes noted (see section 20, verses 65-67, and foot-note, also section 27, introduction; also sec. 42, verses 31 and 34 and footnote). In the main, however, the statement of Elder Pratt may be taken as not only applying to the revelations which he witnessed the dictation of, but to all that the Prophet received.

3. _The Divers Manners in which Revelations were Given in Ancient Times:_ As to the various ways in which the prophets in olden times received revelations, (agreeing with the various ways in which God communicated his mind and will to Joseph Smith) I quote the following from the "Annotated Bible," published in 1859.

"The divine communications were made to the prophets in divers
manners; God seems sometimes to have spoken to them in audible
voice; occasionally appearing in human form. At other times he
employed the ministry of angels, or made known his purposes by
dreams. But he most frequently revealed his truth to the prophets
by producing that supernatural state of the sentient, intellectual,
and moral faculties which the scriptures call 'vision.' Hence
prophetic announcements are often called 'visions,' i. e., things
seen; and the prophets themselves are called 'seers.' Although the
visions which the prophet beheld and the predictions of the future
which he announced were wholly announced by the divine Spirit, yet
the form of the communication, the imagery in which it is clothed,
the illustrations by which it is cleared up and impressed, the
symbols employed to bring it more graphically before the mind--in
short, all that may be considered as its garb and dress, depends
upon the education, habits, association, feelings and the whole
mental, intellectual and spiritual character of the prophet. Hence
the style of some is purer, more sententious, more ornate, or more
sublime than others."

Also the Reverend Joseph Armitage Robinson, D. D., Dean of Westminster and Chaplain of King Edward VII of England, respecting the manner in which the message of the Old Testament was received and communicated to man, said, as late as 1905:

"The message of the Old Testament was not written by the divine
hand, nor dictated by an outward compulsion; it was planted in the
hearts of men, and made to grow in a fruitful soil. And then they
were required to express it in their own language, after their
natural methods, and in accordance with the stage of knowledge
which their time had reached. Their human faculties were purified
and quickened by the divine Spirit; but they spoke to their time
in the language of their time; they spoke a spiritual message,
accommodated to the experience of their age, a message of faith in
God, and of righteousness as demanded by a righteous God." (Defense
of the Faith and the Saints, p. 266-7.)

4. _The Spirit of Revelation:_ In one of the revelations there is given a description as to the manner in which revelations are given through the operation of the spirit of the Lord upon the mind of man, "for, verily," as Job puts it, "there is a spirit in man and the inspiration of the Lord giveth them understanding." The revelation alluded to, is one given to Oliver Cowdery in relation to his having the privilege of translating ancient records, by means of Urim and Thummim. The Lord said concerning such translation:

"Behold, I will tell you in your mind and in your heart, by the
Holy Ghost, which shall come upon you and which shall dwell in your
heart. Now, behold, this is the Spirit of revelation; behold, this
is the Spirit by which Moses brought the children of Israel through
the Red Sea on dry ground." (Doc. & Cov. Sec. 8.)

Oliver's faith, however, seems to have failed him in the matter, and in explanation of that failure, the Lord said to him:

"And, behold, it is because that you did not continue as you
commenced, when you began to translate, that I have taken away this
privilege from you. Do not murmur, my son, for it is wisdom in me
that I have dealt with you after this manner. Behold, you have not
understood; you have supposed that I would give it 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; but if it be not right, you shall have no such feelings, but
you shall have a stupor of thought, that shall cause you to forget
the thing which is wrong; therefore you cannot write that which is
sacred, save it be given you from me." (Doc. & Cov.. Sec. 8.)

From this, it appears, that the co-operation of the mind of man by mighty effort is necessary to the obtaining of the spirit of revelation. Prophets are not mere automations, who repeat, machine like, what is given them. There must be striving for the Spirit of truth, and the power to express it.

Footnotes

1. The sections cited in this and the following classification do not give all the revelations of the respective classes, only a few as illustrations.

2. See note [1].

LESSON III.

SCRIPTURE READING EXERCISE.

_(A) THE BOOK OF DOCTRINE AND COVENANTS._

ANALYSIS. REFERENCES.

_I. The Great Doctrinal Revelations._[1] Joseph Smith's Vision
1. Doctrines in Relation to God, to History of the Church,
Christ and the Atonement. Vol. I, Chap. i. Pearl of
(a) In Relation to God, and the Great Price, p. 85, p. (Note 1),
God-head. Doc. & Cov.,
(b) In Relation to God, the Son. Sec. xx: 17, 19, 28; Sec.
(c) The Atonement, Redemption, cxxi: 32; Sec. cxxx: 22.
and Resurrection. Sec. xx: 21-28; Sec.
lxxv: 20-24; xciii: 1-21.
Sec. xx: 21-36; xix: 1-20;
xviii: 11, 12.
2. Doctrines in Relation to Man and
His Earth Mission.
(a) The Nature of Man, and Relationship Doc. & Cov., Sec. xciii: 21,
to God. 23, 29, 31, 32, 33, 34, 35.
(b) The Agency of Man and Purpose Sec. xxix: 34, 35, 39;
of Earth Life. lvii: 26-38; xciii: 29-32;
xxix: 43; civ: 17-18.
(c) The Future of Man in varying Doc. & Cov., Sec. lxxvi,
degrees of his development, and Sec. lxxxviii: 14-35.
of Glory. Doc. & Cov., Sec. xxix;
(d) The Eternity of the Marriage Sec. cxxxii.
Relation.
(e) The Nature of Angels and Sec. cxxxi: 1-4, 21, 23,
Ministering Spirits. 29, 31, 33, 34, 35.
Sec. cxxx.
3. Doctrines in Relation to Things. Doc. & Cov., xiv: 9, 31,
(a) Creation of the Earth, the 32. Sec. lxxv: 23, 24; xciii: 8-10;
Mission of, the Future of. lxx: 1, 6-15; lxxxviii: 17-26.
(b) The Existence of Other lxxxviii: 36-62, and the
Planetary Systems Than foot notes of Elder Orson
Ours, that are the Habitat of Pratt.
Intelligencies--the Children
of God.
(c) The Doctrine of Parallel Existences--of Doc. & Cov., Sec.
Limitless Extension lxxxviii: 36, 37.
(space), and Everywhereness Ibid, 37; xciii: 33-35; also
of matter. Pearl of Great Price,
(d) The Definition of Truth. Book of Abraham, also
(e) The Iminence of God in Book of Moses, Chap. i.
the Universe. New Witness for God,
Chaps, xxviii-xxx.
Doc. & Cov., Sec. xciii;
also Y. M. M. I. Manual
(No. 9), Chap. vii, p. 393.
Doc. & Cov., Sec.
lxxxviii: 7-13, 45, et seq.
Sec. xciii: 35.

_SPECIAL TEXT: "Intelligence, or the light of truth, was not created or made, neither indeed can be." All truth is independent in that sphere in which God has placed it, to act for itself, as all intelligence also, otherwise there is no existence."_--THE LORD TO JOSEPH SMITH.

_NOTES._

1. _Doctrinal Dominating Influence of Joseph Smith's First Vision:_ Any exposition of Mormon views of Deity must necessarily begin with this vision, as it is the very beginning and foundation of the Mormon doctrine of God. It establishes the great truth that God is a person, in the sense that he is an individual, in whose likeness man was made. It clearly sets forth that Jesus is also a person in the same sense and distinct from the Father. And it follows that the "oneness" of God must be a moral and spiritual oneness, not a physical identity. (See note 1, part v). The facts set forth in this vision or deducible from it must dominate all Mormon ideas upon the subject of God, and be present in all interpretations of Doctrine and Covenant passages. (See Mormon Doctrine of Deity, chapter 1.) Hence, although this great revelation, so fundamental to Mormon Doctrine, is not given a place in the Doctrine and Covenants (and why has always been a mystery to the writer), it is given in the references that it may stand in its place of first importance among our doctrines.

2. _The Literary Style of the Doctrine and Covenants:_ The literary style of the revelations in the Doctrine and Covenants is wholly unique. From the nature of some of the revelations, the style necessarily is purely didactic, but even in such revelations the style is particularly striking and impressive. In some of the great doctrinal revelations the style rises to sublimity worthy of the psalms or of St. John. What could be more impressively beautiful, for example, than the opening paragraphs of section 76:

"Hear O ye heavens, and give ear O earth, and rejoice ye
inhabitants thereof, for the Lord is God, and beside him there is
no Savior: Great is his wisdom, marvelous are his ways, and the
extent of his doings none can find out; his purposes fail not,
neither are there any who can stay his hand; from eternity to
eternity he is the same, and his years never fail. For thus said
the Lord, I, the Lord, am merciful and gracious unto those who fear
me, and delight to honor those who serve me in righteousness and in
truth unto the end; great shall be their reward and eternal shall
be their glory." (Doc. & Cov., Sec. 76.)

The language and imagery of the whole revelation is surpassingly beautiful. Prophets quite universally are conceded to be akin to poets, and very naturally the language of inspiration takes on the poetic spirit, and examples of this are frequent in the revelations. Take for instance, the following passage, as an example both of sublime poetry and the literature of power. (See note 7, p. 45.)

"I the Almighty, have laid my hands upon the nations, to scourge
them for their wickedness:

"And plagues shall go forth, and they shall not be taken from the
earth until I have completed my work, which shall be cut short in
righteousness;

"Until all shall know me, who remain, even from the least unto the
greatest;

"And shall be filled with the knowledge of the Lord, and shall
see eye to eye, and shall lift up their voice, and with the voice
together sing this new song, saying:

"The Lord hath brought again Zion;
The Lord hath redeemed his people, Israel,
According to the election of grace,
Which was brought to pass by the faith
And covenant of their fathers.

"The Lord hath redeemed his people,
And Satan is bound and time is no longer:
The Lord hath gathered all things in one;
The Lord hath brought down Zion from above.
The Lord hath brought up Zion from beneath.

"The earth hath travailed and brought forth her strength:
And truth is established in her bowels:
And the heavens have smiled upon her:
And she is clothed with the glory of her God:
For he stands in the midst of his people:

"Glory, and honor, and power, and might,
Be ascribed to our God; for he is full of mercy,
Justice, grace and truth, and peace,
For ever and ever, Amen."
(Section 84.)

Students should search out such passages and make them their own.

3. _The Best Manner of Studying the Revelations:_ The student will find it most profitable to read the revelations of the Doctrine and Covenants in connection with the circumstances under which they were given. This can be done by securing Vol. I of the History of the Church, in which volume 101 out of a possible 134 revelations, are to be found published in there historical association. Some of the revelations, or parts of them, can only be understood by reading them in the manner here suggested. For example the revelation in section 46 opens in this manner:

"Hearken, O ye people of my Church, for verily I say unto you, that
these things were spoken unto you for your profit and learning; But
notwithstanding those things which are written, it always has been
given to the Elders of my Church from the beginning, and ever shall
be to conduct all meetings as they are directed and guided by the
Holy Spirit; nevertheless ye are commanded never to cast any one
out from your public meetings, which are held before the world,"
etc., etc. (History of the Church, Vol. 1, p. 163-4.)

Now, reading this revelation in the Doctrine & Covenants no understanding can be had from it as to what "things" are referred to in this opening paragraph, that are "spoken for your profit and learning," but when we learn, as we do from the footnote (p. 163, Vol. 1, Church History) that "in the beginning of the Church, while yet in her infancy, the disciples used to exclude unbelievers, which caused some to marvel and converse of this matter because of the things written in the Book of Mormon" (III Nephi xvii: 22-34); wherein it is learned that the Nephite church was forbidden to exclude unbelievers from their Church gatherings, and sacramental meetings, whereupon it was thought and urged by some that the practice of the Saints in Kirtland was contrary to the revealed will of the Lord respecting this matter; therefore the Saints took the passages from the Book of Mormon to the Prophet and desired to know the will of the Lord respecting this custom. "Therefore the Lord deigned to speak on this subject, that his people might come to understanding, and said that he had always given to his Elders to conduct all meetings as they were led by the Spirit." (History of the Church, note, p. 163.) Knowing these circumstances the whole matter becomes perfectly plain. We know what is meant when the revelation starts out by saying, "These things were spoken unto you for your profit and learning," etc. As it is in this case so it is in many others, the clear understanding of the revelation depends on knowing the circumstances which called forth the revelation.

Footnotes

1. Some of the great Doctrinal Revelations have already been designated. A more complete list would be sections 19, 20, 21, 42, 76, 84, 88, 89, 93, 127, 128, 129, 130, 132. Of course in all the revelations there is more or less of doctrine; even in those that may be esteemed the least some great principle is present, if not by direct announcement, then in application or illustration. But the foregoing are designated, because they are pre-eminently doctrinal in character, and by grouping them, as in the analysis, they may be the more readily consulted. It should be remembered that we are not in this lesson to attempt any treatise upon these great doctrines as such, we are merely calling attention to them now--locating them for the student, merely calling attention to their existence in our modern revelations that they may be read. Thorough consideration of them will come later in the Seventy's course in Theology.

LESSON IV.

SCRIPTURE READING EXERCISE.

_SPECIAL LESSON--TWO SUBJECTS._

SUBJECT. REFERENCES.

_I. The Law of the Lord as Expressed Law of Tithing, Doc. & Cov.,
in Tithing and Fast-Offerings--Applied Sec. cxix. Among
to Poverty Problems, Local the Ancients: Gen. xiv: 17-20.
and National._ Heb. vii: 5-9. Numbers,
xviii: 25-32. Deut.,
xii: also chap. xiv; also
Chap. xxvi: 12-16; II Chronicles,
xxxi; Neb.,
xii: 44; also Chap. xiii: 5-12,
and Chap. x: 37, 38.
Matt., xxiii: 23; Luke, xi: 42;
also Chap. xvii: 9-14;
especially Malachi iii--whole
chapter.
_II. The Law of the Lord as Expressed Doc. & Cov., Sec. xlii: 29-39.
in the Doctrine of Consecration Sec. lxx; lxxii. Sec.
and Stewardship--Applied to the civ. New Witness for God
World's Industrial Problems._ Chap. xxvii.

_SPECIAL TEXT: "For the earth is full, and there is enough and to spare; yea, I prepared all things, and have given unto the children of men to be agents unto themselves. Therefore, if any man shall take of the abundance which I have made, and impart not his portion, according to the law of my gospel, unto the poor and the needy, he shall, with the wicked, lift up his eyes in hell, being in torment." (Doc. & Cov., Sec. 104, 17-18.)_

_NOTES._