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The earth was designed to help each of us affirm the ultimate meaning of our own Self. We began to establish our identity when we were intelligences. After that, each period of our maturation through linear time took place on a different stage on this earth,

In this journey toward the perfection of our Selves, our intelligence received a spirit body in the spirit world, then a mortal body in this physical world, then a spirit body again. In each of these phases we live in a different environment and each environment enables us to grow in different ways because in each we can experience different kinds of things.

I believe the first estate was to show if we would choose to obey God’s rules. Those who chose to follow the Savior and performed the right performances came to the physical earth. Here we must again demonstrate whether we will obey, but here the real question is not “Will you obey?” but rather it is “Why did you obey?” We are suspended between the veils of birth and death and can neither remember nor see the real consequences of what we chose before. If we obeyed because we saw the advantages of having a physical body, and came here to seek that advantage, our personalities might not change while we are here and we will continue to work in our own best interest to get whatever advantages we can. However, if we obeyed because we loved the Lord and his children, and sought our own exaltation as well as to help others achieve exaltation also, then, even here in our mortal forgetfulness that motive will probably not change. Anything left uncompleted in this life must be completed in the next. Our mortal and postmortal lives are great sorting times. For that reason the ultimate question in this world is not “Will you obey?” but “How well do you love?” There may be no commandment repeated more frequently than this:

30 And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.
31 And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these (Mark 12:30-31; Deuteronomy 6:5,10:12; Matthew 22:37-40; Luke 10:27; D&C 59:5-6).

Unfortunately, many human cultures preclude the opportunity for their people to do that in this life. Therefore, the environment of the postmortal spirit world removes those cultural impediments so that everyone can determine for himself precisely who and what he chooses to be. After that, we each receive a resurrected body that is compatible with who we are. A simple, but perhaps not a simplistic way of describing what happens after our decision is set in stone is this: They who love go to the celestial kingdom. They who don’t much care go to the Terrestrial kingdom. Those who use other people to their own advantage go to the Telestial kingdom. Those who seek to destroy go someplace else.

That is the story in brief. Now lets look at our relationship with the Savior as we move through that progression. Through it all our relationship with Savior does not change, so in order to follow our own history, we must also know his.

The Secrets of Enoch is an account of that prophet’s sode experience where he was shown the whole creation “from before the very beginning.” Enoch reports,

2 And I bowed down to the Lord, and the Lord spoke to me: Enoch, beloved, all that you see, all things that are standing finished I tell to you even before the very beginning, all that I created from non-being, and visible things from invisible (24:2).
……
1 I commanded in the very lowest parts, that visible things should come down from invisible, and Adoil [Charles’s footnote: “Adoil is from … ‘the hand of God’ The word does not occur elsewhere that I am aware of.”] came down very great, and I beheld him, and lo! He had a belly of great light.
2 And I said to him: Become undone, Adoil, and let the visible come out of you.
3 And he came undone, and a great light came out. And I was in the midst of the great light, and as there is born light from light, there came forth a great age, and showed all creation, which I had thought to create.
4 And I saw that it was good (25:1-4). {1}

When President John Taylor described the earliest relationship between Heavenly Father and his children, he wrote that the men in the church were “struck from the fire of his eternal blaze.” {2}

Standing upon its broad platform, encircled by the mantle of truth, the man of God, by faith, peers into the future, withdraws the curtains of eternity unveils the mystery of the heavens, and through the dark vista of unnumbered years, beholds the purposes of the great Elohim, as they roll forth in all their majesty and power and glory. Thus standing upon a narrow neck of space, and beholding the past, present, and the future, he sees himself an eternal being claiming an affinity with God, a son of God, a spark of Deity struck from the fire of his eternal blaze. He looks upon the world and man, in all their various phases, knows his true interests, and with intelligence imparted by his Father Celestial, he comprehends their origin and destiny.

His intelligence, lit up by God and followed out, will be expansive as the world and spread through space; his law is the law of love; his rule, the rule of right to all. He loves his neighbor, and he does him good; he loves his God and therefore worships him; he sees the power of truth, which, like the light of God, spreads through all space, illuminates all worlds, and penetrates where men or angels, God or spheres are known; he clings to it. Truth is his helmet, buckler, shield, his rock, defense; his all in time and in eternity. Men call him a fool because he cannot be directed by their folly, nor follow in their erratic, truculent wake. But while they are grasping at shadows, he lays hold of the substance. While they are content with a rickety sprawling religion, fashionable for a time, but having nothing to do with eternity and smother the highest, noblest principles of man, he dare acknowledge God; and acknowledging him, he dare obey him and confess that faith which God has given to him. He grasps at all truths, human and divine. He has no darling dogma to sustain or favorite creed to uphold. He has nothing to lose but error, and nothing to gain but truth. He digs, labors, and searches for it as for hidden treasure; and while others are content with chaff and husks of straw, he seizes on the kernel, substance, the gist of all that’s good, and clings to all that will ennoble and exalt the human family. {3}

In my pervious discussions of John 1:1-4, I have shown that intelligences are individual entities (“a spark of Deity struck from the fire of his eternal blaze,” to use John Taylor’s words). They assimilate truth and shine. The truth/light/love they exude defines who they are. Some intelligences receive “the priesthood after the order of the Son,” and they became an organized group called “the noble and great ones.” Thereafter, they are clothed with power that is greater than themselves and that magnifies their own light. The intelligence receives a spirit body that is fashioned from the Savior’s light and after the likeness of his own body (Ether 3:16).

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PREMORTAL SPIRIT WORLD

Any discussion about our premortal spirit world must also begin with what we know about the Savior, because almost everything we know about ourselves during that time has to do with our relationship with Jehovah. (Much of what I write here is a summary of what I have already written about in these essays about John 1:1-4. So most of the references you may be looking for are in those little essays.) The Savior tells us,

21 And now, verily I say unto you, I was in the beginning with the Father, and am the Firstborn;
22 And all those who are begotten through me are partakers of the glory of the same, and are the church of the Firstborn (D&C 93:21-22).

The Savior testified of their relationship in his great intercessory prayer.

1 These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:
2 As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.
3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
4 I have glorified thee on the earth: I have finished the work which thou gavest me to do.
5 And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.
6 I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word (John 17:1-6).

Paul summarized the Savior’s relationship with his Father when he testified.

1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,
2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;
3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high (Hebrews 1:1-3).

From these we know that the Savior was the first to be born in the spirit world and he was in the express image of the Father’s person. When Jehovah appeared to the brother of Jared he told him,

16 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 (Ether 3:16).

We had spirit bodies that looked like our Father’s, and that looked like the bodies we have now. It was, like everything else that was made, made from the Savior’s light. The prophet Joseph explained,

… we shall find a very material difference between the body and the spirit; … the spirit is a substance; that it is material, but that it is more pure, elastic and refined matter than the body; that it existed before the body, can exist in the body; and will exist separate from the body, when the body will be mouldering in the dust; and will in the resurrection, be again united with it. {4}

We know a great deal about our the beginning of our life as spirits, but very little about what happened in the eons of time after that. Briefly, this is some of what we know:

Abraham 3 — The Council met in Kolob and in a meeting, over which Jehovah presided, they decided to build the worlds.

There was a war in heaven, which the Prophet Joseph describes as he saw it.

And I saw and bear record of warfare in heaven;
For an angel of light, in authority great,
Rebcll’d against Jesus and sought for his power,
But was thrust down to woe from his godified state.

And the heavens all wept, and the tears dropp’d like dew,
That Lucifer, son of the morning, had fell!
Yea, is fallen! is fallen and become, oh, alas!
The son of perdition, the devil of hell! {5}

Psalm 45 includes a version of the foreordinations of both men and women. {6}

We get a glimpse of some of the assignments that were made at the Council by reading about the prophets’ sode experiences. A sode experience is when the prophet returns to the Council and re-commits himself to the assignment he made there. The assignments are always about his responsibilities to teach the people with whom he is associated. {7}

Psalm 82 is a meeting, at which Elohim presided, where the members of the Council made a covenant that is very like the law of consecration. {8}

Referring of the pre-mortal spirit world, President Joseph Fielding Smith wrote,

It is reasonable to believe that there was a Church organization there. The heavenly beings were living in a perfectly arranged society. Every person knew his place. Priesthood, without any question, had been conferred and the leaders were chosen to officiate. Ordinances pertaining to that pre-existence were required and the love of God prevailed. Under such conditions it was natural for our Father to discern and choose those who were most worthy and evaluate the talents of each individual. He knew not only what each of us could do, but also what each of us would do when put to the test and when responsibility was given us. Then, when the time came for our habitation on mortal earth, all things were prepared and the servants of the Lord chosen and ordained to their respective missions. Paul said to the Ephesian Saints:

3 Blessed be the God and the Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:
4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love. –Eph. 1:3-4. {9}

That chapter, Ephesians 1, is a recounting of our premortal temple rites and covenants.You can find my analysis of the chapter in the “scriptures” section of this website. {10}

1 Nephi 20 is a report of the Prophet Joseph’s role in a premortal council. {11}

In none of those scriptures are we or the Savior found alone. The plan of salvation is all — and only — about friendship relationships. The Prophet Joseph emphasized that when he said, “Friendship is the grand fundamental principle of Mormonism.” {12}

In so saying, the Prophet gave us the link that welds all of our experience through linear time into a single continuous event. In this short catalog of experiences in our premortal world, every one of them have been about friendship relationships (except the war in heaven and that was about broken relationships). Friendships build upon priesthood covenants are eternal in both directions. Families are special covenant relationships just as they are special friends, but in the conclusion of things, all persons in the celestial kingdom will be sealed together by the same priesthood authority as are our more intimate family relationships. Those friendships transcend time and space. Psalm 23 can be understood to say that members of the Council are guardian angels who watch over their friends while those friends are in mortality. {13}

John Taylor wrote an editorial in which he said that many of the family relationships we enjoy here had their origin in the premortal spirit world. {14}

President McKay addressed the same question, but in a different way. He said that each premortal spirit who is born into this world “was satisfied and happy to come through the lineage to which he was attracted and for which, and only which, he or she was prepared.” President Mckay was struggling to make sense of the Jim Crow culture that was then imposed upon him and the Church. In that same context he also said,

Sometime in God’s eternal plan, the Negro will be given the right to hold the priesthood. In the meantime, those of that race who receive the testimony of the restored gospel may have their family ties protected and other blessings made secure, for in the justice and mercy of the Lord they will possess all the blessings to which they are entitled in the eternal plan of salvation and exaltation.{15}

The point is that virtually everything we are told about our premortal history is about friend/family relationships. They began a very long time ago, and if we cherish them, they will continue for ever. In our discussion of John 1:1-4 we have never moved from where we started. In all of our premortal life we were the truth we have embraced, the light by which we have shone, and the quality by which we have loved.

Next time I will show that criteria is the same reality by which we are and shall be defined in this mortal world, in the postmortal spirit world, then in and beyond the resurrection.

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FOOTNOTES

{1} The Secrets of Enoch in Charles, R. H., ed. The Apocrypha and Pseudepigrapha of the Old Testament in English, 2 vols. Oxford: Clarendon, 1976. You can find the chapters that introduce his sode experience in “Favorite Quotes in this website. See “Enoch — Secrets of — chapters 22 -26.” The whole story is similar to Revelation 12. Lehi’s vision suggests he saw the same when he describes the savior as a great light. Early Christians included at least some of Enoch in their canon. Jude 1:14-16 is a quote from 1 Enoch 1:9.

{2} You can find this and other quotes using that same phrase in Favorite Quotes: “Taylor, John – Origin, Object, and Destiny of Women, – and men.”

{3} John Taylor, Teachings of Presidents of the Church, John Taylor [Melchesidek Priesthood Manuel, 2003] (Salt Lake City, The Church of Jesus Christ of Latter-day Saints, 2001), p. 211-212. [Quoted from G. Homer Durham, Gospel Kingdom (1941) p. 1-3].

{4}Joseph Smith, Teachings of the Prophet Joseph Smith, selected and arranged by Joseph Fielding Smith (Salt Lake City: Deseret Book Co., 1976), 207.

{5} A Vision, by the Prophet Joseph Smith, published in the Times and Seasons, February 1, 1843

{6}Chapter, “The Royal Wedding in Psalm 45, ” in Who Shall Ascend into the Hill of the Lord, paperback edition, 181-215.

{7} Who Shall Ascend into the Hill of the Lord, paperback edition, the chapter called “Sode Experience: Returning to the Council in Heaven,” 139-48.

{8} Chapter “The Father’s Instructions to the Council,” in Who Shall Ascend into the Hill of the Lord, paperback edition, 159-181.

{9}Joseph Fielding Smith, The Way to Perfection (Salt Lake City, Deseret Book, 1963), 50-51. (italic in original)

{10} The analysis of that chapter is also in Who Shall Ascend into the Hill of the Lord, paperback edition, 549-54.

{11}You can find a discussion of that by searching 1 Nephi 20.

{12} Joseph Smith, The Words of Joseph Smith: The Contemporary Accounts of the Nauvoo Discourses of the Prophet Joseph, compiled and edited by Andrew F. Ehat and Lyndon W. Cook [Provo: BYU Religious Studies Center, 1980], 234.

{13} There is an analysis of the chapter called “The Twenty-third Psalm” in Who Shall Ascend into the Hill of the Lord, paperback edition, 441-57.

{14} John Taylor, “Origin, Object, and Destiny of Women.” The Mormon, New York. August 29, 1857. You can find it in “favorite quotes” in this website.

{15} Llewelyn R. McKay, Home Memories of President David O. McKay (Salt Lake City: Deseret Book Co., 1956), 229 – 230.

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This essay is a brief history of the creation of the earth, beginning with the first actions of the Council in Heaven and continuing until the earth receives its celestial body. This is not a discussion of church doctrine. Some of what I write here is scripturally sound, some is just my conjecture. My opinions may or may not represent eternal reality, and next year I may or may not still believe them. With that in mind, I offer them to you to consider, discard, or believe, as you see fit. However, the following sentence is not opinion but is absolute truth.

3 All things were made by him; and without him was not any thing made that was made. (John 1:3).

That bears a powerful testimony that is validated by an interesting and important qualification. It says two things. The first is that the Savior created all things that were created, and then qualifies that by acknowledging that some things are self-existent, so were not created. The modern revelation that affirms that same truth is Section 93:

29 Man was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be.
30 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 (D&C 93:29-30).

The Prophet Joseph further explained that the most fundamental part of what and who we are is “co-eternal” with God.

We say that God himself is a self-existent being. Who told you so? It is correct enough; but how did it get into your heads? Who told you that man did not exist in like manner upon the same principles? Man does exist upon the same principles. God made a tabernacle and put a spirit into it, and it became a living soul. (Refers to the old Bible.) How does it read in the Hebrew? It does not say in the Hebrew that God created the spirit of man. It says “God made man out of the earth and put into him Adam’s spirit, and so became a living body.”

The mind or the intelligence which man possesses is co-equal [B. H. Roberts’s footnote changes that to “co-eternal”] with God himself. I know that my testimony is true; hence, when I talk to these mourners, what have they lost? Their relatives and friends are only separated from their bodies for a short season: their spirits which existed with God have left the tabernacle of clay only for a little moment, as it were; and they now exist in a place where they converse together the same as we do on the earth. {1}

Other scriptures also affirm that Jehovah created everything that was created. They do not project the creation back into an unfathomable infinity, but identify the event and place of the creation as “the beginning.” When the Savior introduced himself to the Nephites he said,

15 Behold, I am Jesus Christ the Son of God. I created the heavens and the earth, and all things that in them are. I was with the Father from the beginning. I am in the Father, and the Father in me; and in me hath the Father glorified his name (3 Nephi 9:15).

Earlier, when the Lord introduced himself to Moses, he clarified,

1 And it came to pass that the Lord spake unto Moses, saying: Behold, I reveal unto you concerning this heaven, and this earth; write the words which I speak. I am the Beginning and the End, the Almighty God; by mine Only Begotten I created these things; yea, in the beginning I created the heaven, and the earth upon which thou standest (Moses 2:1).

King Benjamin understood that clarification and taught,

8 And he shall be called Jesus Christ, the Son of God, the Father of heaven and earth, the Creator of all things from the beginning; and his mother shall be called Mary (Mosiah 3:8).

Samuel the Lamanite testified to the Nephites,

12 And also that ye might know of the coming of Jesus Christ, the Son of God, the Father of heaven and of earth, the Creator of all things from the beginning; and that ye might know of the signs of his coming, to the intent that ye might believe on his name (Helaman 14:12).

“The beginning” is a reference to the time of creation that can be identified with a specific event and a place. Section 76 begins with a beautiful testimony of the Savior then gives us a thumbnail sketch of creation “from days of old.”

1 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.
2 Great is his wisdom, marvelous are his ways, and the extent of his doings none can find out.
3 His purposes fail not, neither are there any who can stay his hand.
4 From eternity to eternity he is the same, and his years never fail.
5 For thus saith 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.
6 Great shall be their reward and eternal shall be their glory.
7 And to them will I reveal all mysteries, yea, all the hidden mysteries of my kingdom from days of old, and for ages to come, will I make known unto them the good pleasure of my will concerning all things pertaining to my kingdom.
8 Yea, even the wonders of eternity shall they know, and things to come will I show them, even the things of many generations (D&C 76:1-8).

In Joseph Smith’s poem that follows the same outline as Section 76, he bears a more personal testimony, then he pinpoints “days of old” as “the council in Kolob.”

I will go, I will go, to the home of the Saints,
Where the virtue’s the value, and life the reward;
But before I return to my former estate,
I must fulfil the mission I had from the Lord.

Wherefore, hear 0 ye heavens, and give ear 0 ye earth,
And rejoice, ye inhabitants, truly again;
For the Lord he is God, and his life never ends,
Aud besides him there ne’er was a Saviour of men.

His ways are a wonder, his wisdom is great;
The extent of his doings there’s none can unveil;
His purposes fail not; from age unto age
He still is the same, and his years never fail.

His throne is the heavens — his life-time is all
Of eternity now, and eternity then;
His union is power, and none stays his hand,
The Alpha, Omega, for ever. Amen.

For thus saith the Lord, in the spirit of truth,
I am merciful, gracious, and good unto those
That fear me, and live for the life that’s to come:
My delight is to honour the Saints with repose,

That serve me in righteousness true to the end;
Eternal’s their glory and great their reward.
I’ll surely reveal all my myst’ries to them —
The great hidden myst’ries in my kingdom stor’d;

From the council in Kolob, to time on the earth,
And for ages to come unto them I will show
My pleasure and will, what the kingdom will do
Eternity’s wonders they truly shall know. {2}

From those statements we may deduce that “from the beginning” when the Savior created all things dates to the meeting of the Council in Heaven that is described in Abraham 3, and that the meeting took place in Kolob .

However, Joseph’s explanation of Facsimile No. 2, suggests that even Kolob cannot be eliminated from among the things the Savior created. That may indicate the Jehovah’s role actually predated the creation of this system in which the members of the Council participated.

Fig. 1. Kolob, signifying the first creation, nearest to the celestial, or the residence of God. First in government, the last pertaining to the measurement of time. The measurement according to celestial time, which celestial time signifies one day to a cubit. One day in Kolob is equal to a thousand years according to the measurement of this earth, which is called by the Egyptians Jah-oh-eh.

I do not pretend to understand that, I am only suggesting it ought not to be ignored when we consider the Savior’s role in the creation of “all things.” Hugh Nibley makes an interesting observation after quoting:

And thus there shall be the reckoning of the time of one planet above another, until thou come nigh unto Kolob, which Kolob is after the reckoning of the Lord’s time; which Kolob is set nigh unto the throne of God, to govern all those planets which belong to the same order as that upon which thou standest (Abraham 3:9).

Then he says here, “I have set this one to govern all those which belong to the same order as that upon which thou standest [verse 3 ].” So Abraham lives on a particular order that belongs to a particular star. {3}

John Taylor adds additional insight when he writes that the earth “fled and fell from where it was first organized, near the planet Kolob.” {4}

The creation of this world began “in the beginning” then continues as an ongoing series of events. The Book of Abraham tells much of the story. Indeed, the Book of Abraham is the only place in the scriptures where we get the whole sequence of that premortal history. The sequence in Abraham is: (1) the intelligences, among whom were the noble and great ones; (2) the spirits who were selected to be the rulers; (3) a planning meeting presided over by Jehovah and included members of the Council in Heaven; (4) Satan’s rebellion; (5) creation of the heavens and the earth; (6) Adam and Eve in the Garden; and (7) the fall.

Parts of that history are explained in many places in the scriptures, but nowhere else can one find the entire sequence in one place. Were it not for the sequence as it is given there, we would not be able to know our own history and could not fathom the meaning the ancient Israelite temple drama. {5}

There are two parallel stories told there. One is the story of the creation of the universe, with emphasis on our earth. The other is our own history as we mature through our own creation process, to develop and define our own Selves. We received spirit bodies on the premortal spirit earth; then mortal bodies on this physical earth; then go to the postmortal realm of this earth, and finally inherit the resurrected celestial earth.

Today I wish to examine the progressive creation of the earth, and next time focus on our own journey through that same creation process.

In Abraham, the creation of the earth begins with the abbreviated minutes of a planning meeting. As is often the case, the key to understanding what is going on is in the tenses of the verbs. In the following, the “first estate” is the spirit world, and the “second estate” is this mortal world where we are now.

24 And there stood one among them that was like unto God, and he [Jehovah] said unto those who were with him: We will go down [future tense], for there is space there, and we will take [future tense] of these materials, and we will make [future tense] an earth whereon these may dwell;
25 And we will prove [future tense] them herewith, to see if they will do [future tense] all things whatsoever the Lord their God shall command [future tense] them;
26 And they who keep their first estate shall be added upon [future tense]; and they who keep not their first estate shall not have glory [future tense] in the same kingdom with those who keep their first estate [future tense]; and they who keep their second estate shall have glory [future tense] added upon their heads for ever and ever (Abraham 3:24-26).

The verb tenses in Abraham 3 teach us that the plan included building both a spirit world and a physical earth. If I read that correctly, then the account of creation that follows in the next chapters may well be about the spirit world.

The Abraham account continues

1 And then the Lord said: Let us go down. And they went down at the beginning, and they, that is the Gods, organized and formed the heavens and the earth (Abraham 4:1).

In that verse the Lord is Jehovah and the gods are the members of the Council in Heaven. {6}

In a different version of the creation story, the Lord told Moses that he created all things spiritually before those things were placed upon the physical earth.

1 Thus the heaven and the earth were finished, and all the host of them.
2 And on the seventh day I, God, ended my work, and all things which I had made; and I rested on the seventh day from all my work, and all things which I had made were finished, and I, God, saw that they were good;
3 And I, God, blessed the seventh day, and sanctified it; because that in it I had rested from all my work which I, God, had created and made.
4 And now, behold, I say unto you, that these are the generations of the heaven and of the earth, when they were created, in the day that I, the Lord God, made the heaven and the earth,
5 And every plant of the field before it was in the earth, and every herb of the field before it grew. For I, the Lord God, created all things, of which I have spoken, spiritually, before they were naturally upon the face of the earth. For I, the Lord God, had not caused it to rain upon the face of the earth. And I, the Lord God, had created all the children of men; and not yet a man to till the ground; for in heaven created I them; and there was not yet flesh upon the earth, neither in the water, neither in the air (Moses 3:1-5).

There are several scriptural accounts of the earth’s creation: two in Genesis, one in Moses, one in Abraham, and one in Job. {7}

None of them are the same. That suggests to me that they were not intended to be scientific analysis of how or when it was done. Some L.D.S. scholars suggest that those differences are because some versions are about the creation of the spirit world and the others are about the physical world. I am content to know that they are symbolic, telescoping billions of years into a few pages. It is sufficient to me to know that they represent the same sequence of the development of the earth and the plants and animals as do the scientific studies.

There is an intriguing letter written by W. W. Phelps and published in the Times and Seasons in which he describes some of the contents of “the records found in the catacombs of Egypt” which the Prophet obtained along with the Book of Abraham. One paragraph of that letter reads:

Well, now, Brother William, when the house of Israel begin to come into the glorious mysteries of the kingdom, and find that Jesus Christ, whose goings forth, as the prophets said, have been from old, from eternity: and that eternity, agreeably to the records found in the catacombs of Egypt, has been going on in this system, (not this world) almost two thousand five hundred and fifty five millions of years: and to know at the same time, that deists, geologists and others are trying to prove that matter must have existed hundreds of thousands of years;—it almost tempts the flesh to fly to God, or muster faith like Enoch to be translated and see and know as we are seen and known! {8}

I introduced this essay by saying it would include a good bit of my own opinion. Here is another of those bits: This is what I believe about evolution.

There were many species of intelligences who needed spiritual and physical bodies. To accommodate that seemingly infinite variety of life, the earth has passed through many stages of geological changes, like the distribution of water and land, and radical changes in temperature, so that all forms of life could live on the earth in an environment most suited to their needs. I am really glad there was a different time when flesh eating dinosaurs half as big as my house were roaming around looking for food, and I didn’t have to be on the earth at the same time they were hungry. In the end, every living thing will be resurrected, like the earth, after fulfilling “the measure of its creation” (D&C 88:19 and 77:2-5).

We know very little about the history of the inhabitants of this physical earth. What experts tell us changes with each generation of scientists as they keep discovering a new and different “largest dinosaur that ever lived,” and re-reckoning the age of the earth. But for us humans, there is no “missing link.” There is a sharp divide between the man-like creatures who walked upright, and we humans who suddenly appear out of nowhere with the ability to convey ideas by writing and reading, and to use math and sophisticated tools to build cities and great stone monuments.

The scriptures tell us our own story. The Lord told Moses, “only an account of this earth, and the inhabitants thereof, give I unto you (Moses 1:35),” but even so, he limited his account to our time on the earth, and said almost nothing about the earth’s other purposes. If we had that information the basic story probably would not change; only the size of the stages on which it was enacted would be very different.

Brigham Young said the postmortal spirit world is on this earth.

Is the spirit world here? It is not beyond the sun, but is on this earth that was organized for the people that have lived and that do and will live upon it. No other people can have it, and we can have no other kingdom until we are prepared to inhabit this eternally. In the spirit world those who have got the victory go on to prepare the way for those who live in the flesh, fulfilling the work of saviors on Mount Zion. {9}

I suppose that means that the spirit world functions in a different dimension from ours. It seems reasonable to me to believe that the premortal spirit world may also be here, only in a different dimension from the mortal and postmortal worlds.

In part 2 of this discussion of John 1:1-4, I equated the energy from which all matter is made, according to Einstein’s famous equation and the “string theory,” with the great aura of light that surrounds the person of the Savior and fills the immensity of space as described in Section 88. That truth/light/love is the energy source from which all things are made and “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 (D&C 88:1-13).” {10}

Light has multiple frequencies. I suppose that is also true of the truth/light/love energy from which all things are created. Perhaps we could simply say that the each phase of the earth through which we pass in our journey through linear time functions in a different frequency from the others. Wouldn’t it be interesting to really know!

In the scriptures we also encounter that light as the veil that separates us from God. Those same or similar veils may also separate us from the premortal and postmortal worlds. {11}

In Section 88:14-40, in the context where the conditions of our own resurrection are explained, the Lord also tells us about the resurrection of the earth.

16 And the resurrection from the dead is the redemption of the soul.
17 And the redemption of the soul is through him that quickeneth all things, in whose bosom it is decreed that the poor and the meek of the earth shall inherit it.
18 Therefore, it must needs be sanctified from all unrighteousness, that it may be prepared for the celestial glory;
19 For after it hath filled the measure of its creation, it shall be crowned with glory, even with the presence of God the Father;
20 That bodies who are of the celestial kingdom may possess it forever and ever; for, for this intent was it made and created, and for this intent are they sanctified.
…………………
25 And again, verily I say unto you, the earth abideth the law of a celestial kingdom, for it filleth the measure of its creation, and transgresseth not the law—
26 Wherefore, it shall be sanctified; yea, notwithstanding it shall die, it shall be quickened again, and shall abide the power by which it is quickened, and the righteous shall inherit it (D&C 88:16-26).

The final phase of the earth’s creation process will be its resurrection to become a celestial body. The Prophet Joseph explained,

9 This earth, in its sanctified and immortal state, will be made like unto crystal and will be a Urim and Thummim to the inhabitants who dwell thereon, whereby all things pertaining to an inferior kingdom, or all kingdoms of a lower order, will be manifest to those who dwell on it; and this earth will be Christ’s (D&C 130:9).

That is described more fully in two other places in the scriptures. A short version is reported by the Prophet Joseph when he saw a vision of his brother Alvin.

1 The heavens were opened upon us, and I beheld the celestial kingdom of God, and the glory thereof, whether in the body or out I cannot tell.
2 I saw the transcendent beauty of the gate through which the heirs of that kingdom will enter, which was like unto circling flames of fire;
3 Also the blazing throne of God, whereon was seated the Father and the Son.
4 I saw the beautiful streets of that kingdom, which had the appearance of being paved with gold (D&C 137:1-4).

More detail is given by John the Beloved in the last two chapters of the book of Revelation.

1 And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.
2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.
3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.
4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.
5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.
6 And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.
7 He that overcometh shall inherit all things; and I will be his God, and he shall be my son.
8 But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.
9 And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb’s wife.
10 And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God,
11 Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal;
12 And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel:
13 On the east three gates; on the north three gates; on the south three gates; and on the west three gates.
14 And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.
15 And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.
16 And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal.
17 And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel.
18 And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass.
19 And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald;
20 The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst.
21 And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass.
22 And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.
23 And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof.
24 And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it.
25 And the gates of it shall not be shut at all by day: for there shall be no night there.
26 And they shall bring the glory and honour of the nations into it.
27 And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life.

1 And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.
2 In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.
3 And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him:
4 And they shall see his face; and his name shall be in their foreheads.
5 And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.
6 And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done.
7 Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.
8 And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.
9 Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.
10 And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.
11 He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.
12 And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.
13 I am Alpha and Omega, the beginning and the end, the first and the last.
14 Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.
15 For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.
16 I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.
17 And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.
18 For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book:
19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.
20 He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.
21 The grace of our Lord Jesus Christ be with you all. Amen (Revelation, chapters 21 and 22).
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FOOTNOTES

{1} Joseph Smith, Teachings of the Prophet Joseph Smith, selected and arranged by Joseph Fielding Smith (Salt Lake City: Deseret Book Co., 1976), 352-53.
(The version of the King Follett discourse, as we have it in the Teachings of the Prophet Joseph Smith, is a compilation of the notes taken by three different people. Consequently, the language is not as precise as it would have been if the sermon had been recorded then transcribed.)

{2} Joseph Smith, A Vision, published in the Times and Seasons, February 1, 1843. You can find the entire poem under “favorite quotes” in this website. The italics are in the original, the bold is mine.

{3} Hugh Nibley, Ancient Documents and the Pearl of Great Price, edited by Robert Smith and Robert Smythe ([n.p., n.d.), 5.

{4} John Taylor, “Origin, Object, and Destiny of Women,”an editorial published in The Mormon, New York, New York, August 29, 1857. You can find the entire editorial under “favorite quotes” in this website.

{5} It is not a coincidence that the Prophet Joseph published it the Book of Abraham in the Times and Seasons in March 1842, at the time he began using the red brick store as the first endowment house.

{6} The word ‘God’ is translated from the Hebrew word Elohim. Elohim is the plural for “the gods in the ordinary sense” It is also the name/title of the Father of the gods. Strong # 430, and also Francis Brown, S. R. Driver, and Charles A. Briggs, A Hebrew and English Lexicon of the Old Testament (Oxford: Clarendon Press, 1974), 43.

{7}The creation story in Job is in chapters 38 and 39. Then the rest of the ancient temple drama concludes the book. There is another very nice one in The Secrets of Enoch in Charles, R. H., ed. The Apocrypha and Pseudepigrapha of the Old Testament in English, 2 vols. Oxford: Clarendon, 1976, beginning with chapter 22. You can find it under “favorite quotes” in this website.

{8} Letter of W. W. Phelps to William Smith dated 25 Dec. 1844, printed in Times and Seasons, vol 5, January 1, 1845, p. 758.

{9} Journal of Discourses, 26 vols. (London: Latter-day Saints’ Book Depot, 1854-1886), 3: 372.

{10} “John 1:1-4– (part 2) Truth, Light, and Love as equivalences — LeGrand Baker” quotes D&C 88:1-13 and suggests that truth/light/love is the same as the mass-energy equivalence in Einstein’s famous formula and in the string theory. (The easiest way to find my previous comments is to search for the scriptural citation.)

{11} See “Ether 2 & 3 — veil of light, of fire, of cloud, shechinah – LeGrand Baker” (Can be found on this website).

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The proposition is that we are only free to the degree that we assimilate truth and become a person of pure truth/light/love/joy/friendship (hesed). As I wrote in part 3, love is what we exude, while friendship in its purest form is a love developed as a covenant priesthood fellowship. (A temple sealing may also be described in those terms.) In Psalm 23 that hesed relationship began in the Council in Heaven and continues to the present. In Psalm 25 and 1 John 1:1-4 it is an eternal covenant fellowship with each other and with the Savior and his Father. {1}

Agency is the power to make considered choices and to act upon those choices. If we do not have that power we are nothing. The Lord said without agency we could not exist.

29 Man was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be.
30 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 (D&C 93:29-30).

The scriptures tell us that there was a war in heaven, and agency was the issue.

3 Wherefore, because that Satan rebelled against me, and sought to destroy the agency of man, which I, the Lord God, had given him, and also, that I should give unt o him mine own power; by the power of mine Only Begotten, I caused that he should be cast down (Moses 4:3).

How Satan proposed to “destroy the agency of man” without causing everything, including himself, to cease to exist, we can only conjecture. He could not have had a rational plan, but only led a rebellion by touting mindless and self-indulgent pipe-dreams and promises that could never be fulfilled. An interesting description of that conflict is in the Prophet’s poetic version of Section 76. Joseph wrote,

And I saw and bear record of warfare in heaven;
For an angel of light, in authority great,
Rebcll’d against Jesus and sought for his power,
But was thrust down to woe from his godified state.

And the heavens all wept, and the tears dropp’d like dew,
That Lucifer, son of the morning, had fell!
Yea, is fallen! is fallen and become, oh, alas!
The son of perdition, the devil of hell! {2}

After that issue was settled, the earth was created and Adam and Eve were placed in the Garden. Lehi explained that two great sacrifices were then necessary to secure our freedom. The first was the fall, and the second was the Savior’s Atonement.

24 But behold, all things have been done in the wisdom of him who knoweth all things.
25 Adam fell that men might be; and men are, that they might have joy.
26 And the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall. And because that they are redeemed from the fall they have become free forever, knowing good from evil; to act for themselves and not to be acted upon, save it be by the punishment of the law at the great and last day, according to the commandments which God hath given.
27 Wherefore, men are free according to the flesh; and all things are given them which are expedient unto man. And they are free to choose liberty and eternal life, through the great Mediator of all men, or to choose captivity and death, according to the captivity and power of the devil; for he seeketh that all men might be miserable like unto himself (2 Nephi 2:24-27).

I have a dear friend who observes that we sin because it is pleasurable and seems to be in our best interest. We continue to sin until we discover that it is ultimately more hurtful than satisfying. When we acknowledge that we can begin to repent. Otherwise we sink into an ever increasing dependence on the pursuit of what we perceive as pleasure. The Savior explained the consequences.

34 Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin.
35 And the servant abideth not in the house for ever: but the Son abideth ever (John 8:34-35).

The servitude strengthens as the urgency of our pursuit of advantage or pleasure increases. Even though the outcome may appear to ourselves and others to be a great success, the price is overwhelming. It presents a counterfeit triumph. It drains our ability to see reality and prevents us from being in total control of our own destiny (“my … is my life!”). To the degree that we surrender our Selves to that pursuit, to that same degree we forfeit control of our Self, and to that degree we become slaves to the pursuit of our advantage or pleasure, and to that degree we cannot be free.

There are three necessary conditions prerequisite to freedom. They are:

1. The first is that one must not be for sale. If there is a price for which one will sell oneself (money, fame, power, or anything else this world might offer), then when that price is met, one sells one’s freedom and becomes a slave. That is especially true when one seeks pleasure or preeminence and surrenders his Self in anticipation of receiving the prize. One can only be free if he can not be bribed. And no one can be bribed by being offered that which he does not desire.

2. The second is that one must not be intimidateible. If one is afraid, he is not free, but is restrained to act within the limits of his perceived safety. In contrast, our personal freedom is a gift of the Spirit. The Holy Ghost teaches reality and what is of eternal worth. One cannot be intimidated by threats of forfeiting something that is only of secondary personal value.

3. The third is that one must have sufficient accurate information to make correct decisions. Otherwise he may be free to guess, based on what he knows or thinks he knows, but he is not free to choose, based on “truth” as defined by reality. In most of our decisions in this life we cannot foresee the consequences, but we can observe the consequences of similar decisions made by other people. If we are wise, those observations greatly enhance our own freedom to choose rather than only to guess. The kind of freedom that is most important is the power to be one’s Self. It is the freedom Joseph exercised while he was in prison. (That example works whether one refers to the biblical Joseph or to Parley P. Pratt’s description of the Prophet Joseph in Liberty Jail) It is the freedom Abinadi exercised throughout his trial and execution.

The first two conditions mentioned above lead to either freedom or servitude, depending on one’s own integrity. But they are entirely inadequate, by themselves, to assure one’s personal freedom. If one’s perception of truth is flawed, and if one is determined to support his false beliefs, then integrity can turn on itself to justify self-gratification and self-aggrandizement. Truth generates charity, not pride. Pride erodes freedom. Thus to be free, a person must know the truth about himself and about the purposes of God, and must have the integrity to be true to both. {3}

Alma taught that to his son Corianton who had found pleasure in self-indulgence.

10 Do not suppose, because it has been spoken concerning restoration, that ye shall be restored from sin to happiness. Behold, I say unto you, wickedness never was happiness.
11 And now, my son, all men that are in a state of nature, or I would say, in a carnal state, are in the gall of bitterness and in the bonds of iniquity; they are without God in the world, and they have gone contrary to the nature of God; therefore, they are in a state contrary to the nature of happiness (Alma 41:10-11).

In a very real sense, wickedness is a product of ignorance. Some people never have a chance in this life, but will after death. I am not talking about those people. I am talking about people like Corianton who had been taught better, but apparently chose not to understand. Self-imposed ignorance is a dangerous choice, just as Alma warned Zeezrom,

9 And now Alma began to expound these things unto him, saying: It is given unto many to know the mysteries of God;

“Mystery,” as it is used both in the New Testament and in the Book of Mormon, can mean either the secrets of the sode experience or the secrets of the ancient temple drama. In this context, it could mean either. {4} Alma continues,

nevertheless they are laid under a strict command that they shall not impart only according to the portion of his word which he doth grant unto the children of men, according to the heed and diligence which they give unto him. [It is the learner, not the teacher who controls this conversation.]
10 And therefore, he that will harden his heart, the same receiveth the lesser portion of the word; and he that will not harden his heart, to him is given the greater portion of the word, until it is given unto him to know the mysteries of God until he know them in full.
11 And they that will harden their hearts, to them is given the lesser portion of the word until they know nothing concerning his mysteries; and then they are taken captive by the devil, and led by his will down to destruction. Now this [that is, one’s choosing to not know the blessings of the ancient temple] is what is meant by the chains of hell (Alma 12:9-11).

In Book of Mormon theology the afterlife offers only two choices. Either we will be where God is, or we will be somewhere else. What Alma is saying is those who will not accept the blessings of the Nephite temple will not be where God is. He calls their choosing that option “the chains of hell.”

Paul taught the same thing, very succinctly.

23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord (Romans 6:23). {5}

One of the greatest deterrents of personal freedom is personal pride. Just as sin can erode our sense of Self, so pride can enshroud our Selves within a fantasy so that even we cannot perceive our own reality. Just as we can become servants of sin, so we can become servants of the illusion that is pride. Both sin and pride use up our energy and our resources. Because pride is a counterfeit that hides our real selves from even our own eyes, and pretends to hide our inadequacies from the eyes of others, pride disables our ability to know ourselves. Then, because we are not what we pretend to be, we work to perfect and enhance the illusion that is not real rather than trying to perfect the Self that we no longer recognize as real.

Then, notwithstanding all that work to create a wonderful facade, it will be our Self, not the facade, that will stand before God to be judged. Alma describes what happens then.

14 For our words will condemn us, yea, all our works will condemn us; we shall not be found spotless; and our thoughts will also condemn us; and in this awful state we shall not dare to look up to our God; and we would fain be glad if we could command the rocks and the mountains to fall upon us to hide us from his presence (Alma 12:14).

Freedom is having the power to be one’s Self, and using that power to be true to the eternal law of one’s own being. Freedom is both the cause and the effect of our accepting the blessings of the Savior’s Atonement to the perfection of our own truth/light/love/joy/friendship relationships.

This rationale leaves us with the ultimate question. If personal freedom is dependent on the maturation and perfection of our truth/light/love/joy/friendship; and if sin and pride preclude that freedom by distorting our sense of truth about our Selves; then how can we learn through experiencing both good and evil, and still avoid going to hell?

The answer is two fold. The first is the Savior’s Atonement which enables our repentance. The second is the Holy Ghost which teaches truth and invites us to repent. The psalmist understood that, when he wrote this beautiful phrase, “in thy light shall we see light.” In this magnificent psalm, the first four and last two verses are about the dangers of pride. In contrast, verses 5-10 are full of ancient Israelite temple code. I’ll point out that code in the footnote. {6}

1 The transgression of the wicked saith within my heart, that there is no fear of God before his eyes.
2 For he flattereth himself in his own eyes, until his iniquity be found to be hateful.
3 The words of his mouth are iniquity and deceit: he hath left off to be wise, and to do good.
4 He deviseth mischief upon his bed; he setteth himself in a way that is not good; he abhorreth not evil.

5 Thy mercy, O Lord, is in the heavens; and thy faithfulness reacheth unto the clouds.
6 Thy righteousness is like the great mountains; thy judgments are a great deep: O Lord, thou preservest man and beast.
7 How excellent is thy lovingkindness, O God! therefore the children of men put their trust under the shadow of thy wings.
8 They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures.
9 For with thee is the fountain of life: in thy light shall we see light.
10 O continue thy lovingkindness unto them that know thee; and thy righteousness to the upright in heart.

11 Let not the foot of pride come against me, and let not the hand of the wicked remove me.
12 There are the workers of iniquity fallen: they are cast down, and shall not be able to rise (Psalms 36:1-12).

The assimilation of truth was the origin of our cognizance as intelligences and was the source of our light. Our appreciation of the truth/light in others caused our own light to grow and initiated bonds of love/charity/friendship/hesed with other intelligent beings. However, as we matured we had to discover how we could find our own personal fulfillment. If it would be by indulgent pleasure and by using others to one’s own advantage, then the truth/light/love/friendship/freedom that defines one’s Self either could not develop properly, or may have even deteriorated. Our inability to be free responds to that decision.

In contrast, if we found fulfillment by blessing others and being blessed by them, then our truth/light/love would grew together with them, like two logs in the bonfire burn more brightly when they exchange each other’s heat and light.

If free agency is necessary to our very existence, then in neither theory nor fact can freedom be distinguished from truth/light/love/friendship. They may be identified as a single unit, or separately, but they are all simply different ways we have of describing our personal power, and that power is to be alive.

Now, in this world, we are still engaged in this maturation process that takes us from intelligences toward becoming celestial beings. Because of the enabling power of the Atonement and because of our own integrity; our truth, light, love, joy, friendship, and freedom all become self-purifying agents. They give us an abundance of life. We grow within the environment and by the power of the Savior’s light which enlightens our minds and enriches our lives. The Holy Ghost teaches truth and is, therefore, an instrument that enables us to mature into celestial beings. Only then will we find absolute freedom.

31 Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;
32 And ye shall know the truth, and the truth shall make you free.
…..
36 If the Son therefore shall make you free, ye shall be free indeed (John 8:26-36).
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FOOTNOTES

{1} For more on the eternal importance of hesed, see “Psalm 23″ and “Psalm 25″ in the scriptures section of this website. For further discussion see my post, “Ether 12:27 – weakness, strength, and humility & pistis, hesed, and charity.”

{2} A Vision by The Prophet Joseph Smith, Times and Seasons, February 1, 1843. See D&C 76:25-27.

{3} For further discussion see my posts, “Jacob 4:12-13 — LeGrand Baker — Truth and Freedom,” which is the source of the quote, and “Jacob 2:18-22 — LeGrand Baker– pride is a dangerous illusion.”

{4} Sode is a Hebrew word that means the secret deliberations and decisions of a council. In the Old Testament it is frequently translated as “secret.” The Greek mysterion, is translated as “mystery” in the New Testament. Strong # 3466 reads, “musterion, ‘mystery’ (through the idea of silence imposed by initiation into religious rites).” It can refer to premortal temple rites as in Ephesians 1, but usually refers to early Christian temple services.

A “sode experience” is a vision in which the prophet is returned to the Council and taught afresh what assignment he was given, and under what circumstances he is to fulfill it while in mortality.

It is likely that when sode was found on the gold plates of the Book of Mormon, it was translated mystery when it meant the Nephite temple rites and secrets when it meant something unholy, like “secret combination.”

For a more complete explanation see the chapter called “Sode Experience: Returning to the Council in Heaven,” in Who Shall Ascend into the Hill of the Lord, paperback edition, 139-148

{5} It is a two-sided coin. There is a negative side to that coin, people who are defined by darkness rather than light resent, or hate, and persecute those who exude light. Thus the Savior said,

10 And blessed are all they who are persecuted for my name’s sake, for theirs is the kingdom of heaven.
11 And blessed are ye when men shall revile you and persecute, and shall say all manner of evil against you falsely, for my sake;
12 For ye shall have great joy and be exceedingly glad, for great shall be your reward in heaven; for so persecuted they the prophets who were before you (3 Nephi 12:10-12).

The Savior also taught:

18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.
19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.
20 For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.
21 But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God (John 3:18-21).

Evidence of that negative reaction is easily found in the murders of the Savior, his apostles, Abinadi, Joseph Smith and many of his friends, and countless other righteous people.

{6} The words in italic are Hebrew. Each is discussed at length in Who Shall Ascend into the Hill of the Lord. Check the subject index to locate them there. The coronation ceremony mentioned in verse 7 is also discussed in the book.

Here is the identification of the Israelite temple code I promised.

5 Thy mercy [hesed, “unfailing love based on a prior covenant], O Lord, is in the heavens [eternal]; and thy faithfulness ]keeping covenants] reacheth unto the clouds. [both are infinite and eternal]
6 Thy righteousness [zedek] is like the great mountains [temple]; thy judgments are a great deep [infinite]: O Lord, thou preservest man and beast.
7 How excellent is thy lovingkindness [hesed], O God! therefore the children of men put their trust [there can be no trust if there is not a prior covenant or contract] under the shadow of thy wings [cherubim wings that overshadow the throne of God in the Holy of Holies, and only the adopted sons of God may sit under those wings. The phrase represents sacral kingship and priesthood] .
8 They shall be abundantly satisfied with the fatness [richness of blessings] of thy house [Temple]; and thou shalt make them drink of the river of thy pleasures. [Waters of Life, that, with the bread of life, is our sacrament]
9 For with thee is the fountain of life [for Nephi that fountain represented the love of God]: in thy light [shechinah] shall we see light [It is God whom one sees when standing within the veil, the shechinah].
10 O continue thy lovingkindness [hesed] unto them that know [that word means to know intimately] thee; and thy righteousness [zedek] to the upright in heart [the heart was believed to be the seat of both the intellect and the emotions].

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In the first two parts of this discussion I have shown that truth, light, and love all share the same properties, that the fullness of truth is equivalent to a fullness of light, which is equivalent to a fullness of love, so they are different ways the scriptures have of describing the same thing.

Here, I wish to show that a fullness of truth/light/love is equivalent to a fulness of joy which can only reach a fulness when it is reciprocated as eternal friendship.

The place to begin our discussion must be the most inclusive statement of all. There is no equivocation in Lehi’s declaration that equates the purpose of the fall, the purpose of the Atonement, and joy as the purpose of our lives,

25 Adam fell that men might be; and men are, that they might have joy.
26 And the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall (2 Nephi 2:5-26a).

No doubt, Nephi understood the full ramifications of his father’s utterance. An angel had also taught him the relationship between joy, the Savior’s Atonement, and the power of the ordinances that give us access to them.

18 And he said unto me: Behold, the virgin whom thou seest is the mother of the Son of God, after the manner of the flesh.
19 And it came to pass that I beheld that she was carried away in the Spirit; and after she had been carried away in the Spirit for the space of a time the angel spake unto me, saying: Look!
20 And I looked and beheld the virgin again, bearing a child in her arms.
21 And the angel said unto me: Behold the Lamb of God, yea, even the Son of the Eternal Father! Knowest thou the meaning of the tree which thy father saw?
22 And I answered him, saying: Yea, it is the love of God, which sheddeth itself abroad in the hearts of the children of men; wherefore, it is the most desirable above all things.
23 And he spake unto me, saying: Yea, and the most joyous to the soul.
24 And after he had said these words, he said unto me: Look! And I looked, and I beheld the Son of God going forth among the children of men; and I saw many fall down at his feet and worship him.
25 And it came to pass that I beheld that the rod of iron, which my father had seen, was the word of God, which led to the fountain of living waters, or to the tree of life; which waters are a representation of the love of God; and I also beheld that the tree of life was a representation of the love of God.
26 And the angel said unto me again: Look and behold the condescension of God!
27 And I looked and beheld the Redeemer of the world, of whom my father had spoken; and I also beheld the prophet who should prepare the way before him. And the Lamb of God went forth and was baptized of him; and after he was baptized, I beheld the heavens open, and the Holy Ghost come down out of heaven and abide upon him in the form of a dove (1 Nephi 11:1-36).

As with all else in this mortal world, one must learn to recognize and appreciate that kind of love/ joy and its source. The Lord promised the Prophet Joseph’s brother Hyrum,

12 And now, verily, verily, I say unto thee, put your trust in that Spirit which leadeth to do good—yea, to do justly, to walk humbly, to judge righteously; and this is my Spirit.
13 Verily, verily, I say unto you, I will impart unto you of my Spirit, which shall enlighten your mind, which shall fill your soul with joy (D&C 11:12-30).

When Mormon described the Ammon’s experience with the Lamanite king and queen, he equated God’s light with the joy which was “infused into his soul.”

6 Now, this was what Ammon desired, for he knew that king Lamoni was under the power of God; he knew that the dark veil of unbelief was being cast away from his mind, and the light which did light up his mind, which was the light of the glory of God, which was a marvelous light of his goodness—yea, this light had infused such joy into his soul, the cloud of darkness having been dispelled, and that the light of everlasting life was lit up in his soul, yea, he knew that this had overcome his natural frame, and he was carried away in God (Alma 19:6).

The Lamanite king and queen were “overpowered with joy,” sank to the earth, and received marvelous visions (Alma 17-19 and 27:17).

Again, when Mormon told us about Nephi and Lehi’s experience in the Lamanite prison, he described their “joy which is unspeakable” when they were “in the midst of a flaming fire” The fire is the shechinah which is the light of Christ made visible to spiritual eyes. {1}

44 And Nephi and Lehi were in the midst of them; yea, they were encircled about; yea, they were as if in the midst of a flaming fire, yet it did harm them not, neither did it take hold upon the walls of the prison; and they were filled with that joy which is unspeakable and full of glory.
45 And behold, the Holy Spirit of God did come down from heaven, and did enter into their hearts, and they were filled as if with fire, and they could speak forth marvelous words (Helaman 5:44-45).

Peter taught the Saints that their persecutions were only temporary. Then told them of the promises that were theirs if they kept their covenants. “Unspeakable joy” is one of the steps that leads to “the salvation of your souls.”

7 That the trial of your faith [pistis = covenants], being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:
8 Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory:
9 Receiving the end [the object or conclusion] of your faith [pistis = covenants], even the salvation of your souls (1 Peter 1:7-9).

Joseph Smith used that same phrase when he described his reaction to the First Vision. There are four accounts of the First Vision that can be attributed directly to the Prophet. Here are excerpts from two of them.

I kneeled again, my mouth was opened and my tongue loosed; I called on the Lord in mighty prayer. A pillar of fire appeared above my head; which presently rested down upon me, and filled me with unspeakable joy. A personage appeared in the midst of this pillar of flame, which was spread all around and yet nothing consumed. Another personage soon appeared like unto the first: he said unto me, “Thy sins are forgiven thee.” He testified also unto me that Jesus Christ is the son of God. I saw many angels in this vision. I was about 14 years old when I received this first communication.

In another account the Prophet adds,

And my soul was filled with love, and for many days I could rejoice with great joy, and the Lord was with me but I could find none that would believe the heavenly vision. {2}

The quality of the joy we experience and radiate is determined by the quality of the truth/love/light that defines who we are. Joy is contagious and can infect the people around us. It can influence and enhance the quality of truth/love/light of the people with whom we associate. People who exude the light of joy gravitate to their same kind of people. That is an eternal principle (D&C 88:40). For that reason, the joy of the gospel is a very powerful missionary tool. In Who Shall Ascend into the Hill of the Lord, we observed,

Our very lives testify that this is true. As we acknowledge the eternal reality of a dear friend we become more alive. We begin to rediscover the eternal truth of who and what that friend was, is, and will be. That recognition opens a window through which we can get a glimpse of our own eternal Self. The light that emanates from the soul of one’s friend penetrates just a bit of the veil that clouds our memory of our own past eternal self. It reveals a shining new aspect of a forgotten portion of who and what we were before we came into this world. It does that by teaching us who our friend was and how dearly we loved him. As we re-experience the light that is his personality and goodness; we feel again the love we shared for each other before we came into mortality. The friendship brings more truth, light, and love that blend anew into a unity of joy. It gives new vibrance to our lives and helps us overcome the loneliness of this otherwise dreary world. Thus the friendship makes both beings more complete—more of what and who we were. The friend’s light seems also to extend a beckoning hand even beyond the veil of death that obscures the hope of our eternal future. {3}
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Friendships are the cohesive power that gives meaning to truth/light/love/joy. Love/charity is the light/power that exudes from righteous persons. But if one only sent out their love with nowhere for it to go it would ring hollow and be meaningless. It would be equally meaningless if one could not be the recipient of other people’s love.

Eternal life is about eternal relationships. We use the promise of the eternal continuity of our family togetherness as a way of describing celestial glory. However, that is not all. Salvation is also about an eternal duration of our appreciation of our Selves, and our relationships with our friends, as well as of our relationship with the Savior and his Father.

(Similarly, the limited nature of one’s relationship with family, friends, and God is also a valid way of describing the characteristics of those who inherit the terrestrial and telestial glories, or no glory at all.)

Absolute joy is celestial because there is no aloneness there. One of the great powers of God is his ability to love everyone, and to focus that love on just the one without diminishing his love for all the others. For us, that is the essence of parenthood, but it is also true friendship, because it is the ultimate description of charity. However, loving others is not enough. In all valid friendships, one must love and also be willing to be loved.

One of the great stumbling blocks that prevent us from loving is pride. Pride is our accepting an self-defined illusion as our reality. It is an unsubstantial mask behind which we hide our Self from our self as well as from others. Crouching behind that facade that only we perceive as real, we pretend we are invulnerable — and thereby we preclude both our ability to love and to be loved. Our reality can give and receive love, but a mask cannot.

For some it is difficult to be loved as our real Selves, because that requires our being real — exposed, vulnerable, and naked – not nude which means to be unclothed, but naked with means to be unmasked.

The scriptures focus on our willingness to accept love just as they do on our need to give love. A characteristic of this life is that receiving love seems dependent upon someone else giving it. Consequently, many feel lonely. However, as is well known, the best antidote for loneliness is to find someone to be nice to. For Latter-day Saints, that often translates into doing temple work or engaging in family history which can be done even at home.

Not long ago I wrote a short essay called “Ether 12:27 – weakness, strength, and humility; & pistis, hesed, and charity.” Its ideas belong as part of this one, so I invite you to read it. To find it search “Ether 12:27″ in this website.

There, I pointed out that in the scriptures God’s love for us is a covenant relationship, just as is our love for him. And that the scriptures also use that same language to describe our friendships with each others — as covenant relationships.

A New Testament word that gives a priesthood connotation to our friendship relationships, and that even transcends our mortal and post mortal veils, is “fellowship.” Paul spoke of the “fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ.” The Greek word translated “mystery” was used by Paul to represent the early Christian temple service {4}

7 Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.
8 Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;
9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,
11 According to the eternal purpose which he purposed in Christ Jesus our Lord:
12 In whom we have boldness and access with confidence by the faith of him (Ephesians 3:7-12).

In what is surely one of the most beautiful testimonies ever written, John the Beloved invited all the Saints to be a part of that eternal fellowship.

1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;
2 (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;)
3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.
4 And these things write we unto you, that your joy may be full.
5 This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.
6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:
7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin (1 John 1:1-7).

The Savior also invited his apostles — whom he called his friends — to be part of that eternal fellowship.

34 A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.
35 By this shall all men know that ye are my disciples, if ye have love one to another (John 13:34-35).
…..
7 If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.
8 Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.
9 As the Father hath loved me, so have I loved you: continue ye in my love.
10 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.
11 These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.
12 This is my commandment, That ye love one another, as I have loved you.
13 Greater love hath no man than this, that a man lay down his life for his friends.
14 Ye are my friends, if ye do whatsoever I command you (John 15:1-27).

Those words, “Greater love hath no man than this, that a man lay down his life for his friends,” are usually read as a prophecy and an explanation of the Savior’s impending death, but they may have had a double meaning, one that applied to the apostles. Another valid reading “lay down his life” might be “to commit one’s life to serving his friends (Strong # 5087).”

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FOOTNOTES

{1} See shechinah in the LDS Bible Dictionary.

{2} Both quotes are from Dean C. Jessee, “The Early Accounts of Joseph Smith’s First Vision” (BYU Studies, Spring, 1969, 275-96), 287-91. I have quoted all four in Joseph and Moroni, pages 4-8. You will find it under “published books” in this website.

{3} Who Shall Ascend into the Hill of the Lord, First edition, 802-03; paperback 565-66.

{4} Strong # 3466. “musterion, ‘mystery’ (through the idea of silence imposed by initiation into religious rites).” I use the old first edition of Strong because some of the newer versions tend to be too politically correct.

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I believe that to understand the first 4 verses of John (whether in the King James Version or Joseph Smith’s Inspired Translation) one must recognize the relationships of Truth, Light, and Love. I have discussed their relationship in several places, and while I am aware that this post will be redundant to some readers, I would like to pull all of the previous discussions together into one place. So this is that place.

1. I summed it up several years ago in Who Shall Ascend into the Hill of the Lord.

2. In my last week’s post I discussed the relationship of truth and light. I showed that truth has the qualities of both information and energy. When the information/energy is assimilated by an intelligent entity, it causes that entity to emit light. The Savior is the Spirit of Truth and has all truth. His light fills the immensity of space and is the power by which all things are created and his light is the basic energy “substance” from which all matter is formed.

3. In another post, I showed that light and love are also equivalents. That creates a wonderful scenario. If truth is information/energy that causes intelligent beings to radiate light; and if light is energy whose product is matter; and if love is the personal expressions of that light that radiates from each of us. Then love/charity is as substantial as light/matter. Therefore, truth, light, love are all the same thing. Together they are an expression of the power and the glory of the Savior and his father.

4. The Savior’s light is much more than the small spectrum of photons that our eyes see. It is sometimes called the “glory of God” and is the veil that separates us from God. Consequently, it is the first thing the prophets see before they see God. I have discussed that in some detail in “Ether 2 & 3 — veil of light, of fire, of cloud, shechinah – LeGrand Baker.” However, it is 8 pages long, so I have decided not to reproduced here. You can find it quickly by searching “Ether 2 & 3.”

If all matter is made of the Savior’s light, that would include our spirit bodies, as well as physical and resurrected bodies. However, each of us also assimilate truth’s information/energy. Therefore, each of us also emits his own light which is a perfect expression of our Selves. That ‘fingerprint” of truth/light/ love is an exact definition of who and what each one of us is. I will discuss that more fully in part 3 of this series. My post called “John 1=1-4 & Alma 13=1-20 — ‘in the beginning’ — ‘Orders’ of Premortal Priesthood – LeGrand Baker” is intended to be an introduction to that idea, but is not reproduced here.

Now, here is the composite of essays which provides the rationale that supports the above conclusions.
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1. The following is from Who Shall Ascend into the Hill of the Lord, 801-02 (paperback edition, 564-65).

The resurrection of the earth—and all else the Lord has made—is a gift of the Savior’s Atonement. However, the quality of one’s resurrection is conditional upon the spiritual truth, light, and love one has chosen to assimilate along the way.
It appears that love, light, and truth are equivalents—they come from God and are expressions of his glory. The conclusion that they are actually the same thing is easy to come by. Truth is knowledge of eternal reality—“of things as they are, and as they were, and as they are to come.” That is, truth is knowledge of all reality in sacred time and space. The Savior is the Spirit of Truth, and “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 …which light proceedeth forth from the presence of God to fill the immensity of space” (D&C 88:7-12, 93:24-26). Thus, both truth and light permeate and sustain everything in the universe. The fact that God’s love is also everywhere is a given that needs no proof. Since his light, truth, and love are everywhere and in every individual, they either occupy the same space at the same time, or else they are the same thing. If the latter is correct, then the differences we perceive are simply ways we have of describing the multiple effects of the power of his godliness. Joy is the product of truth/light/love. It is most meaningful when it is shared. The more we recognize and assimilate the truth/light/love of others, the greater the joy we and they experience.

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2. The following is a excerpt from the discussion in part 1. It shows that truth is the source of the light with which living entities shine.

John 1:1-4– (part 1) TRUTH — ‘In the beginning was the gospel preached through the Son’ — LeGrand Baker

Just as scientists say visible light has properties of both waves and particles, something like seems to be true of “truth.” We just read that truth is information. Information does not shine, however, when truth is assimilated by an intelligent entity, that entity emits light. So truth seems also to have the properties of energy that produces light. We have also learned that an intelligence is “the light of truth,” suggesting that truth is the source of the light with which an intelligence shines.

Section 88 explains that in terms that are not too big to contemplate, but much too big to understand. It says that the Savior “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.” The full statement reads as follows:

1 Verily, thus saith the Lord unto you who have assembled yourselves together to receive his will concerning you:
2 Behold, this is pleasing unto your Lord, and the angels rejoice over you; the alms of your prayers have come up into the ears of the Lord of Sabaoth, and are recorded in the book of the names of the sanctified, even them of the celestial world.
3 Wherefore, I now send upon you another Comforter, even upon you my friends, that it may abide in your hearts, even the Holy Spirit of promise; which other Comforter is the same that I promised unto my disciples, as is recorded in the testimony of John.
4 This Comforter is the promise which I give unto you of eternal life, even the glory of the celestial kingdom;
5 Which glory is that of the church of the Firstborn, even of God, the holiest of all, through Jesus Christ his Son—
6 He 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;
7 Which truth shineth. This is the light of Christ. As also he is in the sun, and the light of the sun, and the power thereof by which it was made.
8 As also he is in the moon, and is the light of the moon, and the power thereof by which it was made;
9 As also the light of the stars, and the power thereof by which they were made;
10 And the earth also, and the power thereof, even the earth upon which you stand.
11 And the light which shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings;
12 Which light proceedeth forth from the presence of God to fill the immensity of space—
13 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 (D&C 88:1-13).

That explanation may have arisen from questions generated from a previous revelation where the word of God is equated with truth, which is equated with light, which is equated with Spirit, which is equated with our having the necessary knowledge and power to fulfill our eternal covenants.

44 For you shall live by every word that proceedeth forth from the mouth of God.
45 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.
46 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.
47 And every one that hearkeneth to the voice of the Spirit cometh unto God, even the Father.
48 And the Father teacheth him of the covenant which he has renewed and confirmed upon you, which is confirmed upon you for your sakes, and not for your sakes only, but for the sake of the whole world (D&C 84:44-48).

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3. The following essay asserts that charity is light, and just as light has physical properties, so love also has those same physical properties. That means that love is tangible in the same way that light is a tangible part of what we are.

Moroni 7:45-48 — Charity, our only way to the presence of God — LeGrand Baker

I wish to address the question, What is charity on the inside? And why is it the final, and therefore the definitive quality that enables one to belong to an eternal Celestial society? Like Nephi, I will call it “love.” I will not discuss love as an emotion, but rather as the not-quite-intangible manifestation of the inmost part of our eternal being. To recognize charity/love as the “definitive quality” that leads to eternal life presupposes, as Mormon does, that it is a gift of the Spirit and is only taught by the Holy Ghost to those who have accepted, and are fulfilling, their premortal and earthly covenants.

I have written elsewhere that truth, light, and love are different names we have to describe the same thing and that their product is peace and joy. The rationale behind their sameness is quite simple:

Truth is information. It is knowledge of reality in sacred time— past, present, and future. Truth shines, but as raw information it does not shine. When truth becomes knowledge, the entity who knows shines with “light and truth.” The Savior shines with an enormous light (shechinah) that fills the immensity of space. {4} The revelations say:

11 And the light which shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings.
12 Which light proceedeth forth from the presence of God to fill the immensity of space—
13 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 (D&C 88:11-13).

10 The worlds were made by him; men were made by him; all things were made by him, and through him, and OF him (D&C 93:10). {5}

Of course, all things were not made of the Savior’s person, but of that light that surrounds and defines him, and fills “the immensity of space.”

There is nothing at all farfetched about the idea that all things are made of the light that radiates from the Savior’s person. That revelation is essentially substantiated by modern science. In theoretical physics, matter is energy. Whether we use Einstein’s famous formula that showed mass-energy equivalence, or the string theory that holds that all matter is made of little wiggles of energy. Energy is light and scientists have shown that matter can actually be “created” from light. {6}

The Savior acquired that light in the only way one can: by assimilating truth. He testifies,

26 The Spirit of truth is of God. I am the Spirit of truth, and John bore record of me, saying: He received a fulness of truth, yea, even of all truth (D&C 93:26).

If the Savior’s light fills “the immensity of space” so does his truth. So does his love. His love is also in all things and sustains all things. His truth/light/love “giveth life to all things”

The Savior’s truth, light, and love either occupy the same space at the same time, or they are equivalents. The latter is true. The words are simply different ways we have of describing the same thing. As we begin to understand this eternal triumvirate of truth/light/love, we begin to know something of the eternal majesty of Christ and his Father. However, it is also true that as we learn about that triumvirate, we learn more about our own eternal Self, and the path we must follow to become like them. {7}

In our primal state, as intelligences, we are “the light of truth.”

29 Man was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be (D&C 93:29).

An intelligence is an entity that assimilates truth and shines. The more truth it assimilates into it’s Self, the greater its light. That process most assuridly continues throughout our existence unless we choose to curtail it. As humans, that truth/light/love expands or contracts depending on how we use our agency. President McKay described it as the “radiation” that is the defining part of one’s Self.

Every man and every person who lives in this world wields an influence, whether for good or for evil. It is not what he says alone; it is not alone what he does. It is what he is. Every man, every person radiates what he or she really is. Every person is a recipient of radiation. The Saviour was conscious of that. Whenever He came into the presence of an individual, He sensed that radiation — whether it was the woman of Samaria with her past life: whether it was the woman who was to be stoned, or the men who were to stone her; whether it was the statesman, Nicodemus, or one of the lepers. He was conscious of the radiation from the individual. And to a degree so are you. and so am I. It is what we are and what we radiate that affects the people around us. {8}

When we meet a friend, and perceive the light that is in him, we love him. The lights merge and the love is reciprocated. For both persons, the products of truth/light/love are joy and peace, which are the essence of a full life. There can be no fullness of joy if we are alone. In the Celestial Kingdom people are sealed together in an eternal bond, and therefore, in the Celestial Kingdom their joy is complete. The Prophet Joseph explained,

1 When the Savior shall appear we shall see him as he is. We shall see that he is a man like ourselves.
2 And that same sociality which exists among us here will exist among us there, only it will be coupled with eternal glory, which glory we do not now enjoy (D&C 130:1-2).

Little wonder he also said,

Friendship is the grand fundamental principle of Mormonism, to revolution civilize the world—pour forth love. {9}

It is impossible to distinguish between the quality of the light we radiate from the quality of the love we radiate.

A beautiful description of the attraction such people have for each other was written by Apostle Parley P. Pratt as part of his explanation about the cleansing power of the Holy Ghost.

In the presence of such persons, the light of their countenances, as the genial rays of a sunbeam. Their very atmosphere diffuses a thrill, a warm glow of pure gladness and sympathy, to the heart and nerves of others who have kindred feelings, or sympathy of spirit.{10}

We are most comfortable among people who are like ourselves. The Lord put that fact in an eternal perspective when he said,

40 For intelligence cleaveth unto intelligence; wisdom receiveth wisdom; truth embraceth truth; virtue loveth virtue; light cleaveth unto light; mercy hath compassion on mercy and claimeth her own; justice continueth its course and claimeth its own; judgment goeth before the face of him who sitteth upon the throne and governeth and executeth all things (D&C 88:40).

We all radiate something, but not everyone radiates truth/light/love. Some people ooze contempt and darkness. {11} The Savior explained:

34 The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of li ght; but when thine eye is evil, thy body also is full of darkness.
35 Take heed therefore that the light which is in thee be not darkness.
36 If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light (Luke 11:34-36).

Another equivalence of the Savior’s light is his law. In a description of the expansive power and extent of his light, he included this observation:

13 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 (D&C 88:13).

A little further on in that revelation he explained that the law of our own beings is the criteria that will determine our resurrected glory. The quality of our spirit — the truth/light/love/joy/peace that defines each person and radiates from us — also defines our eternal nature, and will ultimately determine the quality of our resurrected body. I understand this next scripture to say that just as earthly matter can be created from light, so pure truth/light/love becomes the stuff our resurrected body will be made of. Therefore, the quality of one’s truth/light/love is the defining characteristic of one’s eternal resurrected Self.

28 They who are of a celestial spirit shall receive the same body which was a natural body; even ye shall receive your bodies, and your glory shall be that glory by which your bodies are quickened.
29 Ye who are quickened by a portion of the celestial glory shall then receive of the same, even a fulness.
30 And they who are quickened by a portion of the terrestrial glory shall then receive of the same, even a fulness.
31 And also they who are quickened by a portion of the telestial glory shall then receive of the same, even a fulness.
32 And they who remain shall also be quickened; nevertheless, they shall return again to their own place, to enjoy that which they are willing to receive, because they were not willing to enjoy that which they might have received (D&C 88:27-29).

What I am suggesting is that charity is not simply an emotion, or an attitude of empathy, but it is a state of being, and that humans exude its warmth in a form of light/love that is perceptible, if not actually visible and tangible in the same way that light may be tangible. It is, in fact, the essence of one’s mortal and eternal being.

Mormon began his sermon by identifying his audience as peacemakers. He commended them with these words:

3 Wherefore, I would speak unto you that are of the church, that are the peaceable followers of Christ, and that have obtained a sufficient hope by which ye can enter into the rest of the Lord, from this time henceforth until ye shall rest with him in heaven.
4 And now my brethren, I judge these things of you because of your peaceable walk with the children of men (Moroni 7:3-4).

A peacemaker is one who loves others and therefore knows his place in the cosmos; he is comfortable with who he is, and spreads that comfort to those around him so they may feel at peace also. Mormon taught that the personal and extended power of that peace is magnified as charity is perfected. He explained,

45 And charity suffereth long, and is kind, and envieth not, and is not puffed up, seeketh not her own, is not easily provoked, thinketh no evil, and rejoiceth not in iniquity but rejoiceth in the truth, beareth all things, believeth all things, hopeth all things, endureth all things (Moroni 7:45).

Paul also understood charity to be “the greatest of all” human attributes.

4 Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,
5 Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;
6 Rejoiceth not in iniquity, but rejoiceth in the truth;
7 Beareth all things, believeth all things, hopeth all things, endureth all things.
8 Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.
9 For we know in part, and we prophesy in part.
10 But when that which is perfect is come, then that which is in part shall be done away.
11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.
12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
13 And now abideth faith, hope, charity, these three; but the greatest of these is charity (1 Corinthians 13:4-13).

Like Paul who wrote “the greatest of these is charity,” Mormon also taught that charity was the ultimate reach of personal human perfection, so also of personal priesthood power. Remember, this was a priesthood meeting, so priesthood responsibility is the unspoken thread that ties all of the ideas together. Mormon said,

46 Wherefore, my beloved brethren, if ye have not charity, ye are nothing, for charity never faileth. Wherefore, cleave unto charity, which is the greatest of all, for all things must fail—
47 But charity is the pure love of Christ, and it endureth forever; and whoso is found possessed of it at the last day, it shall be well with him (Moroni 7:46-47).

When his son Moroni closed the Book of Mormon, it was with that same admonition, except he used different words: “come unto Christ, and be perfected in him …. and love God with all your might, mind and strength …. that ye become holy, without spot (Moroni 10:32-33).”

When one’s person is “holy, without spot,” he is “quickened by a portion of the celestial glory.” Only such persons can receive a celestial body.

I believe love is also the ultimate sealing power. The priesthood ordinances are absolutely necessary to preserve order, justice, and continuity, and to validate the covenants, but without charity those ordinances and covenants have little meaning. Without charity we are sealed to neither family nor friends. In that aloneness we become, in terms of Mormon’s understanding, simply a “nothing.”

Mormon words, “But charity is the pure love of Christ, and it endureth forever; and whoso is found possessed of it at the last day, it shall be well with him,” introduces us to the conclusion of his sermon. That conclusion, like his beginning, is the same as the Savior’s Beatitude:

9 And blessed are all the peacemakers, for they shall be called [that is, given a new covenant/royal name] the children of God (3 Nephi 12:9).

Mormon brings his sermon to a crescendo with that same new covenant king-name, but rather than citing it as a name, he makes it a reality.

48 Wherefore, my beloved brethren, pray unto the Father with all the energy of heart, that ye may be filled with this love, which he hath bestowed upon all who are true followers of his Son, Jesus Christ; that ye may become the sons of God; that when he shall appear we shall be like him, for we shall see him as he is; that we may have this hope; that we may be purified even as he is pure. Amen (Moroni 7:48).

Section 76 explains what that means:

92 And thus we saw the glory of the celestial, which excels in all things—where God, even the Father, reigns upon his throne forever and ever;
93 Before whose throne all things bow in humble reverence, and give him glory forever and ever.
94 They who dwell in his presence are the church of the Firstborn; and they see as they are seen, and know as they are known, having received of his fulness and of his grace;
95 And he makes them equal in power, and in might, and in dominion.
96 And the glory of the celestial is one, even as the glory of the sun is one (D&C 76:92-96).

Charity (the truth/light/love/joy/peace we radiate) is the only self-power that can prepare a person to live in such an environment.
——————

FOOTNOTES

{1} Chauncey C. Riddle,“A BYU for Zion,” BYU Studies, vol. 16 (1975-1976), Number 4 – Summer 1976, 491. Chauncey’s other writings can be found on his website: “Chauncey Riddle, The Life’s work of a Latter-day Philosopher,” address: chaunceyriddle.com

{2} See our discussion of the Law of Consecration in Who Shall Ascend into the Hill of the Lord, first edition, 252-53; paperback edition, 180.

{3}Mormon shows the importance of peace at the very beginning of this sermon and as the Savior did in the Beatitudes. The Savior said,
8 And blessed are all the pure in heart, for they shall see God.
9 And blessed are all the peacemakers, for they shall be called the children of God (3 Nephi 12:8-9).
Elsewhere he adds,
Therefore, verily, thus saith the Lord, let Zion rejoice, for this is Zion—THE PURE IN HEART; therefore, let Zion rejoice, while all the wicked shall mourn (D&C 97:21).
In this sequence, as in Moroni 7:2-4, peacemakers are those who have been redeemed and therefore are the personification of both charity and peace.

{4} Who Shall Ascend into the Hill of the Lord, first edition, 1034-41; paperback edition, 716-21. Some parts of this essay are lifted from those pages.

{5} In Joseph Smith’s poem A Vision, he wrote:

And I heard a great voice bearing record from heav’n,
He’s the Saviour and only begotten of God;
By him, of him, and through him, the worlds were all made,
Even all that careen in the heavens so broad.

Whose inhabitants, too, from the first to the last,
Are sav’d by the very same Saviour of ours;
And, of course, are begotten God’s daughters and sons
By the very same truths and the very same powers.

(The poem was published in the Times and Seasons, February 1, 1843.)

{6} For an interesting read, Google “making matter from light” and read articles about how scientists can “create” matter from light.

{7} We explained more fully the eternal grandeur of the triumvirate of truth/light/love in Who Shall Ascend into the Hill of the Lord, 1034-37; paperback edition, 716-18. Some evidence that truth, light, love. and life are the same things are in D&C 88:4-7,11-13; D&C 93:8-10, 24-28; D&C 84:45; JST John 1:1-21.

D&C 88:4-7,11-13
4 This Comforter is the promise which I give unto you of eternal life, even the glory of the celestial kingdom;
5 Which glory is that of the church of the Firstborn, even of God, the holiest of all, through Jesus Christ his Son—
6 He 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;
7 Which truth shineth. This is the light of Christ. …
11 And the light which shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings;
12 Which light proceedeth forth from the presence of God to fill the immensity of space—
13 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.

D&C 93:8-10, 24-28.
8 Therefore, in the beginning the Word was, for he was the Word, even the messenger of salvation—
9 The light and the Redeemer of the world; the Spirit of truth, who came into the world, because the world was made by him, and in him was the life of men and the light of men.
10 The worlds were made by him; men were made by him; all things were made by him, and through him, and of him. …

24 And truth is knowledge of things as they are, and as they were, and as they are to come;
25 And whatsoever is more or less than this is the spirit of that wicked one who was a liar from the beginning.
26 The Spirit of truth is of God. I am the Spirit of truth, and John bore record of me, saying: He received a fulness of truth, yea, even of all truth;
27 And no man receiveth a fulness unless he keepeth his commandments.
28 He that keepeth his commandments receiveth truth and light, until he is glorified in truth and knoweth all things.

{8}President David O. McKay, “Radiation of the Individual,” The Instructor, October, 1964, p. 373-374.

{9} Joseph Smith, The Words of Joseph Smith: The Contemporary Accounts of the Nauvoo Discourses of the Prophet Joseph, compiled and edited by Andrew F. Ehat and Lyndon W. Cook (Provo: BYU Religious Studies Center, 1980), 234.

{10} Parley P. Pratt, Key to the Science of Theology/A Voice of Warning (Salt Lake City: Deseret Book Co., 1965), 101 – 102.)

In its context, that statement reads:

The gift of the Holy Spirit adapts itself to all these organs or attributes. It quickens all the intellectual faculties, increases, enlarges, expands and purifies all the natural passions and affections; and adapts them, by the gift of wisdom, to their lawful use. It inspires, develops, cultivates and matures all the fine-toned sympathies, joys, tastes, kindred feelings and affections of our nature. It inspires virtue, kindness, goodness, tenderness, gentleness and charity. It develops beauty of person, form and features. It tends to health, vigor, animation and social feeling. It develops and invigorates all the faculties of the physical and intellectual man. It strengthens, invigorates, and gives tone to the nerves. In short, it is, as it were, marrow to the bone, joy to the heart, light to the eyes, music to the ears, and life to the whole being.

In the presence of such persons, the light of their countenances, as the genial rays of a sunbeam. Their very atmosphere diffuses a thrill, a warm glow of pure gladness and sympathy, to the heart and nerves of others who have kindred feelings, or sympathy of spirit. No matter if the parties are strangers, entirely unknown to each other in person or character; no matter if they have never spoken to each other, each will be apt to remark in his own mind, and perhaps exclaim, when referring to the interview—”O what an atmosphere encircles that stranger! How my heart thrilled with pure and holy feelings in his presence! What confidence and sympathy he inspired! his countenance and spirit gave me more assurance, than a thousand written recommendations, or introductory letters.” Such is the gift of the Holy Spirit, and such are its operations, when received through the lawful channel—the divine, eternal Priesthood.

{11} In theory, charity means loving everyone. In practice the definition of love has to be qualified to make the theory workable. We cannot learn to love everyone until after we learn to love just the one. The guy who said, “I love mankind, its people I can’t stand,” got it all wrong. But I think J. Golden Kimball got it right when he said, “The Lord said we should love everyone, and I do, but I love some a damnsight more than I love others.” His point is, I think, that there is a difference between loving someone and liking them. So how do you love someone you don’t even like. On its fringes, love also includes empathy, kindness, and even service. We can feel that kind of love toward people we may not feel comfortable being around, the kind of people we would not take into our confidence and certainly would not want to be our bosom friends. We can share a much richer love with people we actually like, and more especially with people we trust. That richer love includes devotion, loyalty, affection, and intimacy. With very special people that includes physical intimacy, however, with other friends it would include emotional, spiritual, and even academic intimacy.

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The first words of the Gospel of John personifies Jehovah as “the Word.”

1 In the beginning was the Word, and the Word was with God, and the Word was God.
2 The same was in the beginning with God.

That may be difficult for us to understand, but it was not difficult for the Greek-speaking audience to whom John wrote.

The Greek word translated as “word” is logos (Strong #3056 ). It has many shades of meaning: it is both the words spoken and the system of thought behind those words; the subject under discussion or the speech used in the conversation; ideas in a questions of law, reasoning, and rationale. It is the reflections of one’s own mind; speech, treaties, utterance, etc. Even though “Word” does not have as comprehensive a meaning as logos, “Word” is still a valid translation.

The Joseph Smith Translation of the Bible does not change that meaning, but it makes it easier for us to understand.

1 In the beginning was the gospel preached through the Son. And the gospel was the word, and the word was with the Son, and the Son was with God, and the Son was of God.
2 The same was in the beginning with God (JST john 1:1-2).

The Savior further clarified John’s personification of “the Word” in a revelation to the Prophet Joseph when he said,

26 The Spirit of truth is of God. I am the Spirit of truth, and John bore record of me, saying: He received a fulness of truth, yea, even of all truth (D&C 93:26).

All three versions combine to help us to understand that by virtue of the eternal sweep of his Atonement, the Savior is the personification of the gospel and the source of the teachings.

Earlier in Section 93 John’s testimony is quoted more fully.

6 And John saw and bore record of the fulness of my glory, and the fulness of John’s record is hereafter to be revealed.
7 And he bore record, saying: I saw his glory, that he was in the beginning, before the world was;
8 Therefore, in the beginning the Word was, for he was the Word, even the messenger of salvation—
9 The light and the Redeemer of the world; the Spirit of truth, who came into the world, because the world was made by him, and in him was the life of men and the light of men.
10 The worlds were made by him; men were made by him; all things were made by him, and through him, and of him (D&C 93:6-10).

If I understand those statements correctly, they mean that the Savior, the Firstborn and Only Begotten Son of the Father, taught us the gospel from the very earliest beginnings of our cognizance. That concept acknowledges that the Savior has had a pivotal role in every phase of our very early and continued maturation.

One’s having truth presupposes one’s having priesthood, for there are some truths that one cannot understand unless one is “authorize us to believe.”

George A. Smith, while serving in the First Presidency, reported: “Joseph Smith taught that every man and woman should seek the Lord for wisdom, that they might get knowledge from Him who is the fountain of knowledge; and the promises of the gospel, as revealed, were such as to authorize us to believe, that by taking this course we should gain the object of our pursuit.” {1}

That same doctrine is taught in the scriptures. Two examples are:

27 And no man receiveth a fulness [of truth] unless he keepeth his commandments.
28 He that keepeth his commandments receiveth truth and light, until he is glorified in truth and knoweth all things (D&C 93:27-28).

Of course, one cannot keep all the commandments unless they are available to us through the priesthood and its attendant covenants and ordinances. So, to be authorized to believe, one must first have the necessary priesthood authority to be able to know what to believe.

19 And this greater priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God.
20 Therefore, in the ordinances thereof, the power of godliness is manifest (D&C 84:19-20).

Some priesthood blessings are tied to one’s birthright. (That is why the birthright blessings of Abraham are so important to Latter-day Saints.) When the Lord explained the rights of bishopric to the Prophet Joseph, he said,

17 For the firstborn holds the right of the presidency over this priesthood, and the keys or authority of the same (D&C 68:17).

The same is, no doubt, true of the eternal priesthood. Therefore, in another place, the Savior explained,

21 And now, verily I say unto you, I was in the beginning with the Father, and am the Firstborn;
22 And all those who are begotten through me are partakers of the glory of the same, and are the church of the Firstborn.
23 Ye were also in the beginning with the Father; that which is Spirit, even the Spirit of truth;
24 And truth is knowledge of things as they are, and as they were, and as they are come;
25 And whatsoever is more or less than this is the spirit of that wicked one who was a liar from the beginning.
26 The Spirit of truth is of God. I am the Spirit of truth, and John bore record of me, saying: He received a fulness of truth, yea, even of all truth;
27 And no man receiveth a fulness unless he keepeth his commandments (D&C 93:21-27).

These scriptures teach us a great deal about the premortal Savior. He is the personification of truth by virtue of his birthright as the Firstborn Son of the Father. Now we are left with this most important of questions: Did Jehovah hold the rights of priesthood because he happened to be the first one born, or was he the Firstborn because he had already earned those rights? In my last post I discussed the orders of premortal priesthood described in Alma 13. Alma calls the priesthood held by the intelligences “the order of the Son.” He teaches that both the gospel and the priesthood that enabled its covenants were ascribed to the Savior before intelligences were born into the spirit world. Using Alma 13 as evidence, the answer to our questions must be that the Savior had already earned the right to be the First Born and Only Begotten Son of the Father.

In John the Beloved’s Revelation, he uses an intriguing description of the Savior and makes it more intriguing by the challenge that follows it.

8 And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.
9 If any man have an ear, let him hear (Revelation 13:8-9).

The phrase, “the Lamb slain from the foundation of the world” is not found elsewhere in the Bible, but we can know from the Book of Moses that it had once been in the Hebrew scriptures. The context is this:

45 And it came to pass that Enoch looked; and from Noah, he beheld all the families of the earth; and he cried unto the Lord, saying: When shall the day of the Lord come? When shall the blood of the Righteous be shed, that all they that mourn may be sanctified and have eternal life?
46 And the Lord said: It shall be in the meridian of time, in the days of wickedness and vengeance.
47 And behold, Enoch saw the day of the coming of the Son of Man, even in the flesh; and his soul rejoiced, saying: The Righteous is lifted up, and the Lamb is slain from the foundation of the world; and through faith I am in the bosom of the Father, and behold, Zion is with me (Moses 7:45-47).

The Savior suggested that same idea when he introduced himself to the Nephites. First the Father spoke to them and said,

7 Behold my Beloved Son, in whom I am well pleased, in whom I have glorified my name—hear ye him.

Then the Savior appeared.

9 And it came to pass that he stretched forth his hand and spake unto the people, saying:
10 Behold, I am Jesus Christ, whom the prophets testified shall come into the world.
11 And behold, I am the light and the life of the world; and I have drunk out of that bitter cup which the Father hath given me, and have glorified the Father in taking upon me the sins of the world, in the which I have suffered the will of the Father in all things from the beginning (3 Nephi 11:5-11).

I do not pretend to understand the eternal ramifications of the Atonement, but perhaps part of the question was clarified when the Savior introduced himself to the brother of Jared.

14 Behold, I am he who was prepared from the foundation of the world to redeem my people. Behold, I am Jesus Christ. I am the Father and the Son. In me shall all mankind have life, and that eternally, even they who shall believe on my name; and they shall become my sons and my daughters (Ether 3:14).

It is further clarified by this explanation given to the Prophet Joseph.

40 For intelligence cleaveth unto intelligence; wisdom receiveth wisdom; truth embraceth truth; virtue loveth virtue; light cleaveth unto light; mercy hath compassion on mercy and claimeth her own; justice continueth its course and claimeth its own; judgment goeth before the face of him who sitteth upon the throne and governeth and executeth all things.
41 He comprehendeth all things, and all things are before him, and all things are round about him; and he is above all things, and in all things, and is through all things, and is round about all things; and all things are by him, and of him, even God, forever and ever (D&C 88:33-45).

It is appropriate to conclude this discussion with two testimonies written by the Prophet Joseph Smith. The first was dictated by him as he and Sidney Rigdon received the revelation that is section 76 of the Doctrine and Covenants.

22 And now, after the many testimonies which have been given of him, this is the testimony, last of all, which we give of him: That he lives!
23 For we saw him, even on the right hand of God; and we heard the voice bearing record that he is the Only Begotten of the Father—
24 That by him, and through him, and of him, the worlds are and were created, and the inhabitants thereof are begotten sons and daughters unto God (D&C 76:22-24).

The second is somewhat similar, but more personal and more explicit. It is a few stanzas from a poem called “A Vision,” by the Prophet, published on February 1, 1843, in the Times and Seasons.

And now after all of the proofs made of him,
By witnesses truly, by whom he was known,
This is mine, last of all, that he lives; yea, he lives!
And sits at the right hand of God on his throne.

And I heard a great voice bearing record from heav’n,
He’s the Saviour and only begotten of God;
By him, of him, and through him, the worlds were all made,
Even all that careen in the heavens so broad.

Whose inhabitants, too, from the first to the last,
Are sav’d by the very same Saviour of ours;
And, of course, are begotten God’s daughters and sons
By the very same truths and the very same powers. {2}

John’s introduction saying that the Savior is the very personification the truth that is the gospel, is only that, an introduction. It provides a background from which to consider what else he is going to tell us about the Savior’s eternal nature. The profundity of this and the rest of John’s testimony is beyond my understanding, but it is wonderful to contemplate.

——————————–
FOOTNOTES

{1} Joseph Smith [Melchizedek Priesthood manual], (Salt Lake City, Utah, published by The Church of Jesus Christ of Latter-day Saints, 2007), 266.

{2} The eternal and universal sweep of the Savior’s knowledge and powers is suggested by the following.

Apostle John Taylor wrote an editorial called “Origin, Object, and Destiny of Women.” It was published in The Mormon, New York, New York, August 29, 1857. The following is only part of one paragraph, but it should really be read in context. You will find the entire editorial in “Favorite Quotes” in this website. Part of the editorial reads:

Knowest thou not that eternities ago, thy spirit, pure and holy, dwelt in thy Heavenly Father’s bosom, and in his presence, and with thy mother, one of the Queens of heaven, surrounded by thy brother and sister spirts in the spirit world, among the Gods. That as thy spirit beheld the scenes transpiring there, and thou growing in intelligence, thou sawest worlds upon worlds organized and peopled with thy kindred spirits, took upon them tabernacles, died, were resurrected, and received their exaltation on the redeemed worlds they once dwelt upon. Thou being willing and anxious to imitate them, waiting and desirous to obtain a body, a resurrection and exaltation also….

The other interesting statement is from the Book of the Secrets of Enoch. The following is from Who Shall Ascend into the Hill of the Lord, 142-47. The part of the quote that relates to our question is in 24:1, “I tell to thee even before the very beginning, all that I created from non-being, and visible things from invisible.” Two accounts that appear to be similar to the events described by Enoch are, Revelation 12:1-9; 1 Nephi 1:8-15.

I have a very simple rule for judging the value of the apocrypha and Pseudepigrapha. The rule is this. If it is apparent that the author knew the ancient temple drama, I give his writings serious consideration. If it is apparent that he did not, I treat is as fiction. Using that criterion, I have great respect for the writings of Enoch. (see footnote B).

The full quote from Who Shall Ascend into the Hill of the Lord reads as follows:

——————————–
The most complete description of a sode experience found in the non-canonical works is in one of the books of Enoch. It reads:

24:1 And the Lord summoned me, and said to me: Enoch, sit down on my left with Gabriel.’ And I bowed down to the Lord, and the Lord spoke
2 to me: Enoch, beloved, all thou seest, all things that are standing finished I tell to thee even before the very beginning, all that I created from non-being, and visible things from invisible.
3 Hear, Enoch, and take in these my words, for not to My angels have I told my secret, and I have not told them their rise, nor my endless realm, nor have they understood my creating,
4 which I tell thee to-day. For before all things were visible, I alone used to go about in the invisible things, like the sun from east to west, and west to from west to east. But even the sun has peace in itself, while I found no peace, because I was creating all things, and I conceived the thought of placing foundations, and of creating visible creation.
25:1 I commanded in the very lowest parts, that visible things should come down from invisible, and Adoil [the footnote reads Adoil. is from Hebrew roots that mean ‘the hand of God.’ ] came down very great, and I beheld
2 him, and lo! he had a belly of great light. And I said to him: ‘Become undone, Adoil, and let
3 the visible come out of thee.’ And he came undone, and a great light came out. And I was in the midst of the great light, and as there is born light from light, there came forth a great age, and showed all creation, which I had thought to
4 create. And I saw that it was good. And I placed for myself a throne, and took my seat on it, and said to the light: ‘Go thou up higher and fix thyself high above the throne, and be
5 a foundation to the highest things.’ And above the light there is nothing else, and then I bent up and looked up from my throne.
26:1 And I summoned the very lowest a second time, and said: Let Archas come forth hard, and he came forth hard from the invisible.
2 And Archas came forth, hard, heavy, and very red.
3 And I said: Be opened, Archas, and let there be born from you, and he came undone, an age came forth, very great and very dark, bearing the creation of all lower things, and I saw that it was good and said to him:
4 Go thence down below, and make yourself firm, and be a foundation for the lower things, and it happened and he went down and fixed himself, and became the foundation for the lower things, and below the darkness there is nothing else. {A}

In this vision, Enoch {B} reports that God had created a perfect balance between good and evil, providing the full spectrum of options for each of his children. In the vision, God is represented as sitting on his throne below the light and above the darkness—that is, in the center—where he and his temple always are. {C}
———————

FOOTNOTES from Who Shall Ascend into the Hill of the Lord

{A} Book of the Secrets of Enoch, in The Apocrypha and Pseudepigrapha of the Old Testament in English, 2 vols. Translated and edited by R. H. Charles. 2: 431-69. Oxford: Clarendon, 1976. 2:442-45.

{B} Early Jews and Christians considered the books of Enoch as an important part of their most sacred literature. For example, compare Jude 1:14-16 with 1 Enoch 1:9.

14 And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints,
15 To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.
16 These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men’s persons in admiration because of advantage (Jude 1:14-16).

And behold! He cometh with ten thousands of His holy ones
To execute judgement upon all,
And to destroy all the ungodly:
And to convict all flesh
Of all the works of their ungodliness which they have ungodly committed,
And of all the hard things which ungodly sinners have spoken against Him (1 Enoch 1:9).
(The Book of Enoch, tras. R. H. Charles, The Apocrypha and Pseudepigrapha of the Old Testament in English, 2 vols. (Oxford: Clarendon, 1976), 2: 189.)

{C} When the Prophet Joseph wrote a poetic version of his vision, he made its meaning even more clear.

I’ll surely reveal all my myst’ries to them—
The great hidden myst’ries in my kingdom stor’d;
From the council in Kolob, to time on the earth,
(Joseph Smith, “A Vision,” in Times and Seasons, February 1, 1843).

Abraham 3:3-4 reads:

3 And the Lord said unto me: These are the governing ones; and the name of the great one is Kolob, because it is near unto me, for I am the Lord thy God: I have set this one to govern all those which belong to the same order as that upon which thou standest.
4 And the Lord said unto me, by the Urim and Thummim, that Kolob was after the manner of the Lord, according to its times and seasons in the revolutions thereof; that one revolution was a day unto the Lord, after his manner of reckoning, it being one thousand years according to the time appointed unto that whereon thou standest. This is the reckoning of the Lord’s time, according to the reckoning of Kolob.

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