Читать книгу The Seventy's Course in Theology, Second Year - B. H. Roberts - Страница 10

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1. Intelligencies-Co-Eternal: "If two things exist, and there be one above the other, there shall be greater things above them. * * * * * If there be two spirits, and one shall be more intelligent than the other, yet these two spirits, notwithstanding one is more intelligent than the other, have no beginning; they existed before, they shall have no end, they shall exist, for they are gnolaum, or eternal." (Book of Abraham ch. 3, 16, 18.)

2. Intelligencies, Eternal, Self-existent: "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 head? Who told you that man did not exist in like manner, upon the same principles? Man does exist upon the same principles. * * * * * The mind or the intelligence which man possesses is co-equal, [co-eternal^[A]], with God himself. I know my testimony is true."—Joseph Smith, (Mill. Star, Vol. XXIII, p. 262.)

[Footnote A: It must be remembered that these sermons of the prophet were reported in long hand, and by several persons (See History of the Church, Vol. IV, p. 556-note); and hence verbal inaccuracies may exist, of which the above is doubtless one. The Prophet could not have meant to have taught that the "intelligence" in man was "co-equal with God", except as to being co-equal in eternity with God, since the Book of Abraham teaches that God is more intelligent than all other intelligencies (ch. iii:19) and the Prophet himself, as will be seen in subsequent quotations, teaches the same truth. Hence the insertion of word above in brackets.]

3. The Nature of Intelligencies: There is in that complex thing we call man, an intelligent entity, uncreated, self existent, indestructible, He—for that entity is a person; because, as we shall see, he is possessed of powers that go with personality only, hence that entity is "he," not "it,"—he is eternal as God is; co-existent, in fact, with God; of the same kind of substance or essence with deity, though confessedly inferior in degree of intelligence and power to God. One must needs think that the name of this eternal entity—what God calls him—conveys to the mind some idea of his nature. He is called an "intelligence;" and this I believe is descriptive of him. That is, intelligence is the entity's chief characteristic. If this be a true deduction, then the entity must be self-conscious, and "others—conscious," that is, he must have the power to distinguish himself from other things—the "me" from the "not me." He must have the power of deliberation, by which he sets over one thing against another; with power also to form a judgment that this or that is a better thing or state than this or that. Also there goes with this idea of intelligence a power of choosing one thing instead of another, one state rather than another. These powers are inseparably connected with any idea that may be formed of an intelligence. One cannot conceive of intelligence existing without these qualities any more than he can conceive of an object existing in space without dimensions. The phrase "the light of truth" [Doc. & Cov., Sec. xciii.] is given in one of the revelations as the equivalent for an "intelligence" here discussed; by which is meant to be understood, as I think, that intelligent entities perceive the truth, are conscious of the truth, they know that which is, hence "the light of truth," "intelligence." Let it be observed that I say nothing as to the mode of the existence of these intelligences, beyond the fact of their eternity. But of their form, or the manner of their subsistence nothing, so far as I know, has been revealed, and hence we are without means of knowing anything about the modes of their existence beyond the fact of it, and the essential qualities they possess, which already have been pointed out.

4. Words Used Interchangeably: It is often the case that misconceptions arise through a careless use of words, and through using words interchangeably, without regard to shades of differences that attach to them; and this in the scriptures as in other writings. Indeed, this fault is more frequent in the scriptures perhaps than in any other writings, for the reason that, for the most part, they are composed by men who did not aim at scientific exactness in the use of words. They were not equal to such precision in the use of language, in the first place; and in the second, they depended more upon the general tenor of what they wrote for making truth apparent than upon technical precision in a choice of words; ideas, not niceness of expression, was the burden of their souls; thought, not its dress. Hence, in scripture, and I might say especially in modern scripture, a lack of careful or precise choice of words, a large dependence upon the general tenor of what is written to convey the truth, a wide range in using words interchangeably that are not always exact equivalents, are characteristics. Thus the expressions, "Kingdom of God," "Kingdom of Heaven," "the Whole Family in Heaven," "the Church," "the Church of Christ," "the Church of God," are often used interchangeably for the Church of Christ when they are not always equivalents; so, too, are used the terms "Spirit of God," and "Holy Ghost;" "Spirit of Christ," and the "the Holy Ghost;" "Spirit" and "Soul;" "intelligencies," and "spirits;" "spirits," and "angels." I mention this in passing, because I believe many of the differences of opinion and much of the confusion of ideas that exist arise out of our not recognizing, or our not remembering these facts. Hereafter let the student be on his guard in relation to the use of the words "intelligencies," "spirits," "soul," "mind," etc.: and he will find his way out of many a difficulty.

5. Intelligence Eternal—Not Created: "Man was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be." (Doc. & Cov., Sec. xciii. 29.)

"I am dwelling on the immorality of the spirit of man. Is it logical to say that the intelligence of spirits is immortal, and yet that it (i. e. the intelligence) 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 no spirits, for they are co-equal (co-eternal) with our Father in heaven. * * * * * I take my ring from my finger and liken it unto the mind of man—the immortal part, because it has no beginning. Suppose you cut it in two; then it has a beginning and an end; but join it again and it continues one eternal round. So with the spirit of man. As the Lord liveth, if it had a beginning it will have an end. * * * * Intelligence is eternal and exists upon a self-existent principle. It is a spirit ^[A] from age to age and there is no creation about it. * * * * * The first principles of a man are self-existent with God."—Joseph Smith—(Mill. Star, Vol. 23, p. 262.)

[Footnote A: Observe in the above quotation from the Prophet, how he sometimes uses the word "spirit" interchangeably with "intelligence," but mark, he twice uses the expression, "intelligence of spirits."]

6. The Difference Between "Spirits," and Uncreated "Intelligencies:" In the Book of Mormon we have the revelation which gives the most light upon spirit-existence of Jesus, and, through his spirit-existence, light upon the spirit-existence of all men. The light is given in that complete revelation of the pre-existent, personal spirit of Jesus Christ, made to the brother of Jared, ages before the spirit of Jesus tabernacled in the flesh. The essential part of the passage follows:

Behold, I am he who was prepared from the foundation of the world to redeem my people. Behold, I am Jesus Christ; * * * * * and never have I showed myself unto man whom I have created, for never has man believed in me as thou hast. Seest thou that ye are created after mine own image? Yea, even all men were created in the beginning after mine own image. Behold this body which ye now behold, is the body of my spirit; and man have I created after the body of my spirit; and even as I appear unto thee to be in the spirit, will I appear unto my people in the flesh.

What do we learn from all this? First, let it be re-called that according to the express word of God "intelligences" are not created, neither indeed can they be. Now, with the above revelation from the Book of Mormon concerning the spirit-body of Jesus, before us, we are face to face with a something that was begotten, and in that sense a "creation," a spirit, the "first born of many brethren;" the "beginning of the creations of God." The spirit is in human form—for we are told that as Christ's spirit-body looked to Jared's brother, so would the Christ look to men when he came among them in the flesh; the body of flesh conforming to the appearance of the spirit, the earthly to the heavenly. "This body which ye now behold is the body of my spirit"—the house, the tenement of that uncreated intelligence which had been begotten of the Father a spirit, as later that spirit-body with the intelligent, uncreated entity inhabiting it, will be begotten a man. "This body which you now behold is the body of my spirit," or spirit-body. There can be no doubt but what here "spirit," as in the Book of Abraham, is used interchangeably with "intelligence," and refers to the uncreated entity; as if the passage stood; "This is the body inhabited by an intelligence." The intelligent entity inhabiting a spirit-body make up the spiritual personage. It is this spirit life we have so often thought about, and sang about. In this state of existence occurred the spirit's "primeval childhood;" here spirits were "nurtured" near the side of the heavenly Father, in his "high and glorious place;" thence spirits were sent to earth to unite spirit-elements with earth-elements—in some way essential to a fulness of glory and happiness (Doc. & Cov. Sec. xciii:32-35)—and to learn the lessons earth-life had to teach. The half awakened recollections of the human mind may be chiefly engaged with scenes, incidents and impressions of that spirit life; but that does not argue the non-existence of the uncreated intelligences who preceded the begotten spiritual personage as so plainly set forth in the revelations of God.

The difference, then, between "spirits" and "intelligencies," as here used, is this: Spirits are uncreated intelligencies inhabiting spiritual bodies; while "intelligencies," pure and simple, are intelligent entities, but unembodied in either spirit bodies or bodies of flesh and bone. They are uncreated, self-existent entities, possessed of "self-consciousness," and "other-consciousness"—they are conscious of the "me" and the "not me"; they possess powers of discrimination, (without which the term "intelligence" would be a solecism) they discern between the evil and the good; between the "good" and "the better." They possess "will" or "freedom,"—within certain limits at least ^[A]—the power to determine upon a given course of conduct, as against any other course of conduct. This intelligence "can think his own thoughts, act wisely or foolishly, do right or wrong." To accredit an "intelligence" with fewer or less important powers than these, would be to discredit him as an "intelligence" altogether.

[Footnote A: We see that this is true as to men as intelligencies. As one remarks: "Within certain temporary material limitations, man is free. He cannot speak if he be dumb, nor see if he be blind; but, mentally and morally, he is always free. He can think his own thoughts, act wisely or foolishly, do right or wrong."—(See Great Questions, p. 21.)]

7. Effect of the Doctrine of the Eternal Existence of Intelligences on Our Terminology: The conception here set forth in the doctrine that intelligencies are co-eternal with God, uncreated and uncreatable, self-existent, indestructible, will be to change somewhat the currently accepted notion in regard to pre-existence of intelligencies and spirits, and in a way the number of estates through which they pass. It is customary for us to say that there are three grand estates of existence through which intelligencies pass in the course of their exaltation to resurrected, immortal, divine beings (See Jacques's Catechism, chap, vi.): first, their pre-existence as spirits, sons and daughters of God, in the spirit world; second, these spirits clothed upon with mortal bodies—earth-life of men and women; third, spirits inhabiting bodies that have been resurrected, immortal beings clothed with imperishable bodies prepared for eternal advancement in the kingdoms of God. But the doctrine of the Prophet and of the scriptures he gave to the world, require us to recognize before the first estate as set forth in the above order, the existence of the self-existent intelligences before they are begotten spirits, sons and daughters of God. So that it could be said that there are four estates in which intelligences exist instead of three; namely; self-existent, uncreated and unbegotten intelligences, co-eternal with God; second, intelligences begotten of God spirits; third, spirits begotten men and women, still sons and daughters of God; fourth, resurrected beings, immortal spirits inhabiting imperishable bodies, still sons and daughters of God, and in the line of eternal progression, up to the attainment of divine attributes and powers. Still, if we have regard to those changes through which intelligences pass, rather than to their status before and after those changes, then we may still say that so far as the matter has been revealed there are three estates or changes through which intelligences pass in the course of their development or evolution into divine beings; and thus preserve the terminology of our sacred literature to which we are accustomed. (See Book of Abraham, ch. iii:22-26. Also Jaques' Catechism, ch. vi.)