I.

JESUS CHRIST: THE REVELATION OF GOD.[A]

[Footnote A: A discourse delivered in the Tabernacle, Ogden, Utah, Tuesday evening, April 22, 1902, under the auspices of the Young Men's Mutual Improvement Association of the Weber Stake of Zion.]

_And this is life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou hast sent (St. John's Gospel 17:3)._

_And we know that the Son of God is come, and hath given us an understanding, that we may know him that it true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life (I John 5:20)._

It will be taken for granted, I have no doubt, that the primary object in the earth-mission of the Lord Jesus Christ was to redeem mankind, to be the Savior of the world. We have the warrant of scripture for that. It is shadowed forth in the words that God spoke in Eden to the "Serpent," and having in mind the Lord Jesus:

And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.[A]

[Footnote A: Gen. 3: 15.]

Turning to the New Testament, we read:

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world, but that the world through him might be saved. [A]

[Footnote A: St. John 3:16, 17.]

I say to be the Savior of the world was the primary purpose of Christ's mission. But there is another purpose spoken of in scripture concerning the mission of the Lord Jesus. To one of the old prophets in Israel it was said: "Behold, a virgin shall conceive, and bear a son; and shall 'call his name Immanuel."[A]--"which," says Matthew in his Gospel, "being interpreted, is God with us."[B]

[Footnote A: Isaiah 7:14.]

[Footnote B: Matt. 3:23.]

In connection with this there is one more scripture to which I desire to call your attention:

Great is the mystery of godliness: God was manifest in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.[A]

[Footnote A: I Tim. 3:16.]

That this passage has direct reference to the Lord Jesus Christ no one can doubt; for to none but to him does the language apply. Here let me say with reference to the Bible statement that Christ was God "manifest in the flesh," that some scholars hold that the Greek word translated "manifest," in our English Bible, should be rendered "manifested," a stronger word; so that Jesus Christ, if this rendering of the Greek be true, according to the teachings of Paul, was God "manifested" in the flesh.

With this brief scriptural introduction to the subject, and with the statement clearly before you that Jesus Christ is God, and, moreover, is God manifested in the flesh, I desire to call your attention to the ideas prevailing in the world respecting Deity at the time of Messiah's advent among men; and this to show you there certainly was a very great necessity for a revelation of God being given; for men knew him not; nor had they by searching been able to find him out. Men were without the knowledge of God, when it pleased God to reveal himself to them through his only begotten Son, Jesus, the Christ.

Beliefs in India and Egypt.

I first direct your attention to India and Egypt. In these two countries what is commonly called Pantheism prevailed. Now, I know that word represents complex rather than simple ideas to you, and needs a little explanation. Pantheism, speaking in a general way, is of two kinds: First, the Pantheism that sinks all nature into one substance, one essence, and then concludes that that one substance or essence is God. Such Pantheism as this is the purest Monism--that is, the one substance theory; and is spoken of by some of our philosophers as the purest Theism--that is, faith in one God. Indeed, Pantheism, in this aspect of it, is looked upon as a sort of exaggerated Theism; for it regards "God" as the only substance, of which the material universe and man are but ever-changing manifestations. It is the form of Pantheism which identifies mind and matter, the finite and infinite, making them but manifestations of one universal being; but in effect it denies the personality, by which I mean the individuality, of God. This was, and, for matter of that, is now, the general belief of many millions in India. The Pantheism which expands the one substance into all the variety of objects that we see in nature, is the second kind of Pantheism referred to a moment since, and regards those various parts as God, or God expanded into nature. This leads to the grossest kind of idolatry, as it did in Egypt, at the time of which I am speaking. Under this form of Pantheism men worshiped various objects in nature; the sun, moon, stars; in fact, anything and everything that bodied forth to their minds, some quality, or power, or attribute of the Deity. This was the Pantheism of Egypt, and led to the abominable and disgusting idolatry of that land.

The Religion of China.

Turn your attention now northward from India, and take into account those great masses of our race inhabiting China; and you will find there, according to the statement of Max Muller,

A colorless and unpoetical religion; a religion we might almost venture to call monosyllabic, consisting of the worship of a host of single spirits, representing the sky; the sun, storms and lightning, mountains and rivers; one standing by the side of the other without any mutual attraction, without any higher principle to hold them together. In addition to this we likewise meet in China with the worship of ancestral spirits, the spirits of the departed, who are supposed to retain some cognizance of human affairs, and to possess peculiar powers which they exercise for good or evil. This double worship of human and natural spirits constitutes the old and popular religion of China, and it has lived on to the present day, at least in the lower ranks of society, though there towers above it a more elevated range of half religious and half philosophical faith, a belief in two higher Powers, which, in the language of philosophy, may mean Form and Matter, in the language of ethics, Good and Evil, but which in the original language of religion and mythology are represented as Heaven and Earth.[A]

[Footnote A: Science of Religion (Muller) pp. 61, 62.]

Such was the ancient religion of China; and such, to a very large extent, is the religion of China to this day. It must be remembered that the great Chinese philosopher Confucius did not disturb this ancient religious belief. He did not, in fact, profess to be a teacher of religion at all, but was content if he could but influence men to properly observe human relations. On one occasion he was asked how the "spirits could be served," to which he made answer, "If we are not able to serve men, how can we serve the spirits?" On another occasion he said to his followers, "Respect the gods, and keep them at a distance."[A]

[Footnote A: Ibid p. 87.]

Religion in Northern Europe.

Let us now enter Northern Europe, among the Germanic tribes, and make inquiry as to what conceptions of God they held. Here you find a shadowy, undefined, and not well understood belief in the existence of an all-pervading influence, or spirit; a Supreme Being, to whom the Goths, at least, gave the name of "Alfader," meaning the Father of all; yet, strange to say, they paid him no divine honors, gave him no worship, but contented themselves in worshiping inferior deities, their old war heroes in the main, whom they had apotheosized and who, it must be acknowledged, represented the national qualities of that people at that time.

Gods of the Greeks and Romans.

Having thus briefly mentioned the faith of the people of north Europe--and I can do no more than this in each instance--I next invite your attention to the ideas about God that obtained among the highly civilized Romans. And, by the way, the Romans accepted, for the most part, the mythology and the religion of the Greeks, so that when we consider the ideas that prevailed among the Romans about God, it must be remembered that we are at the same time considering the views of God that were entertained by the Greeks--a people noted for the subtlety of their intellect, for their powers both of analysis and of synthesis: and for intuition of intellect which made them well nigh prophets, at least of an intellectual, if not of a spiritual order. The Romans for the most part were divided into the two great schools of philosophy, the Epicurean and the Stoic. Some of our young students will be telling me perhaps that I have overlooked the Academics. I do not mention them as a school of philosophy for the reason that, in my judgment, they had no philosophy; they advocated nothing; they were the agnostics of their time--that is, they were people who did not know, and like our modern agnostics, had a strong suspicion that nobody else knew. They represented merely the negative attitude of mind in their times. Still they numbered in their following some of the most considerable men of Rome, Cicero being among the number. By the way, it is through the writings of Cicero--especially through his Tusculan Disputations--that we become best acquainted with the theories of the two chief schools of philosophy I have mentioned. And it is from his writings that I shall here condense what I have to say of the creeds of these schools of philosophy, or at least that part which concerns us here--the part relating to their conceptions of Deity, and first as to the Doctrine of Epicurus.

Epicureans.

The Epicureans held that there were Gods in existence. They accepted the fact of their existence from the constant and universal opinion of mankind, independent of education, custom or law. "It must necessarily follow," they said, "that this knowledge is implanted in our minds, or, rather, innate in us." Their doctrine was: "That opinion respecting which there is a general agreement in universal nature must infallibly be true; therefore it must be allowed that there are Gods."

"Of the form of the Gods, they held that because the human body is more excellent than that of other animals, both in beauty and for convenience, therefore the Gods are in human form. All men are told by nature that none but the human form can be ascribed to the Gods; for under what other image did it ever appear to anyone either sleeping or waking?" Ye these forms of the Gods were not "body," but "something like body;" "nor do they contain blood, but something like blood." "Nor are they to be considered as bodies of any solidity, or reducible to number." "Nor is the nature or power of the Gods to be discerned by the senses, but by the mind." They held, moreover, that the universe arose from chance; that the Gods neither did nor could extend their providential care to human affairs.

The duty of worshiping the Gods was based upon the fact of their superiority to man. "The superior and excellent nature of the Gods requires a pious adoration from men, because it is possessed of immortality, and the most exalted felicity; for whatever excels has a right to veneration." Yet "all fear of the power and anger of the Gods should be banished; for we must understand that anger and affection are inconsistent with the nature of a happy and immortal being. These apprehensions being removed, no dread of the superior power remains." On the same principles that the existence of the Gods was allowed, that is, on the pre-notion and universal belief of their existence, it was held that the Gods were happy and immortal, to which the Epicurians added this doctrine: "That which is eternally happy cannot be burdened with any labor itself, nor can it impose any labor on another; nor can it be influenced by resentment or favor; because things which are liable to such feelings must be weak and frail."

It was generally held by the opponents of Epicurus that, as a matter of fact, he did not believe in the existence of the Gods at all; but dared not deny their existence for fear of the Athenian law against impiety, and because such denial would render him unpopular. But after becoming acquainted with his views as to the nature of the Gods, one is prepared to accept the criticism of his doctrines which Cicero puts in the mouth of Cotta, in his Tusculan Disputations, viz., "Epicurus has allowed a deity in words but destroyed him in fact." He rendered his Gods as intangible, as useless, as far removed from exciting adoration, or of controlling the universe, as have the orthodox Christian sects their Deity, who is said to be without body, or parts, or passions; which, if such be his nature, leaves him without quality through which he may affect humanity or the universe either for good or evil.

The Stoics.

I next take up the school of Stoics. The Stoics believed (1) that there were Gods; (2) they undertook to define their character and nature; (3) they held that the universe is governed by them, and (4) that they exercise a superintendency over human affairs.

The evidence for the existence of the Gods they saw primarily in the universe itself. "What can be so plain and evident," they argued, "when we behold the heavens, and contemplate the celestial bodies, as the existence of some supreme, divine intelligence by which these things are governed?" "Were it otherwise," they added, "Ennius would not with universal approbation have said,

Look up to the refulgent heavens above which all men call unanimously Jove-- * * * Of Gods and men the sire.

Of the nature of the Deity they held two things: First of all, that he is an animated though impersonal being; secondly, that there is nothing in all nature superior to him. "I do not see," says one well versed in their doctrines, "what can be more consistent with this idea and pre-conception than to attribute a mind and divinity to the world, the most excellent of all beings." The God of the Stoics is further described as a corporeal being, united to matter by a necessary connection; and, moreover, as subject to fate, so that he can bestow neither rewards nor punishments. That this sect held to the extinction of the soul at death, is allowed by all the learned. The Stoics drew their philosophy mainly from Socrates and Aristotle. Their cosmology was pantheistic, matter and force being the two ultimate principles, and God being the working force of the universe, giving it unity, beauty and adaptation.

The Jews.

I shall finish this brief review of the prevailing ideas about Deity at the advent of Messiah by reference to the state of belief respecting God among the Jews at this period. I have reserved the consideration of their views upon the subject until the last advisedly, chiefly for the reason that to their ancestors, in very ancient times, a knowledge of the true God was revealed. Their ancestors constituted a nation, a people, peculiarly related to God; chosen by him, it would seem, to stand as his witnesses among the nations of the earth. But at the time of the advent of Jesus Christ, the Jews were in an apostate condition, and ready to reject their God when he should come. Moreover, their leading teachers, especially in the two centuries preceding the coming of the Messiah, were taking every step that their ingenuity could devise for harmonizing the truths which God had made known to them with the more fashionable conceptions of God as entertained by one or the other of the great sects of philosophy among the Romans. The way had been prepared for the achievement of this end, in the first place, by the translation of the Hebrew Scriptures into the Greek language, which version of the Old Testament is usually called the Septuagint, or the LXX. This latter name is given to it because of a tradition that the translation was accomplished by seventy, or about seventy, elders of the Jews. The most generally accepted theory concerning it, however, is that it was a work accomplished at various times between 280 B. C. and 150 B. C. The books of Moses being first translated as early as the time of Ptolemy Philadelphus, 284-246 B. C, while the Prophets and Psalms were translated somewhat later. It is not, however, the time or manner in which the translation was accomplished that we are interested in, but the character of the translation itself; and of this, Alfred Edersheim, in his "Life and Times of Jesus, the Messiah," in the division of his work which treats of the preparation for the Gospel, says of the Septuagint:

Putting aside clerical mistakes and misreadings, and making allowance for errors of translation, ignorance, and haste, we note certain outstanding facts as characteristic of the Greek version. It bears evident marks of its origin in Egypt, in its use of Egyptian words and references, and equally evident traces of its Jewish composition. By the side of slavish and false literalism there is great liberty, if not license, in handling the original; gross mistakes occur along with happy renderings of very difficult passages, suggesting the aid of some able scholars. Distinct Jewish elements are undeniably there, which can only be explained by reference to Jewish tradition, although they are much fewer than some critics have supposed. This we can easily understand, since only those traditions would find a place which at the early time were not only received, but in general circulation. The distinctly Grecian elements, however, are at present of chief interest to us. _They consist of allusions to Greek mythological terms, and adaptations of Greek philosophical ideas_. However few, even one well-authenticated instance would lead us to suspect others, and in general give to the version the character of Jewish Hellenising. In the same class we reckon what constitutes the prominent characteristics of the LXX version, which, for want of better terms, we would designate as rationalistic and apologetic. Difficulties--or what seemed such--are removed by the most bold methods, and by free handling of the text; it need scarcely be said, often very unsatisfactorily. More especially, a strenuous effort is made to banish all anthropomorphisms, as inconsistent with their ideas of the Deity.[A]

[Footnote A: "Jesus, the Messiah," by Edersheim,vol. I, pp. 27-8, eighth edition.

Later the same authority points out the fact that the Septuagint version of the Hebrew scriptures became really the people's Bible to that large Jewish world through which Christianity was afterwards to address itself to mankind. "It was part of the case," he adds, "that this translation should be regarded by the Hellenists as inspired like the original. Otherwise it would have been impossible to make final appeal to the very words of the Greek; still less to find in them a mystical and allegorical meaning."[A]

[Footnote A: Ibid, p. 29.]

The foundation thus laid for a superstructure of false philosophy there was not wanting builders who were anxious to place a pagan structure upon it. About the middle of the second century B. C., one Aristobulus, a Hellenist Jew of Alexandria, sought to so explain the Hebrew scriptures as "to bring the Peripatetic philosophy out of the law of Moses, and out of the other Prophets." Following is a sample, according to Edersheim, of his allegorizing: "Thus, when we read that God stood, it meant the stable order of the world; that he created the world in six days, the orderly succession of time; the rest of the Sabbath, the preservation of what was created. And in such manner could the whole system of Aristotle be found in the Bible. But how was this to be accounted for? Of course, the Bible had not learned of Aristotle, but he and all other philosophers had learned from the Bible. Thus, according to Aristobulus, Pythagoras, Plato, and all the other sages, had really learned from Moses, and the broken rays found in their writings were united in all their glory in the Torah."[A]

[Footnote A: "Jesus, the Messiah," Edersheim, vol. 1, p. 36.]

Following Aristobulus in the same kind of philosophy was Philo, the learned Jew of Alexandria, born about the year 20 B. C. He was supposed to be a descendant of Aaron, and belonged to one of the wealthiest and most influential families among the merchants of Egypt; and he is said to have united a large share of Greek learning with Jewish enthusiasm. He followed most worthily in the footsteps of Aristobulus. According to him, the Greek sages had learned their philosophy from Moses, in whom alone was all truth to be found. "Not indeed, in the letter," says Edersheim, "but _under_ the letter of Holy Scripture. If in Numbers 23:19 we read 'God is not a man,' and in Deut. 1:31 that the Lord was 'as a man,' did it not imply on the one hand the revelation of absolute truth by God, and on the other, accommodation to those who were weak? Here then, was the principle of a two-fold interpretation of the Word of God--the literal and the allegorical. * * * To begin with the former: the literal sense must be wholly set aside, when it implies anything unworthy of the Deity--anything unmeaning, impossible, or contrary to reason. Manifestly this canon, if strictly applied, would do away not only with all anthropomorphisms, but cut the knot wherever difficulties seemed insuperable. Again, Philo would find an allegorical, along with the literal, interpretation indicated in the reduplication of a word, and in seemingly superfluous words, particles, or expressions. These could, of course, only bear such a meaning on Philo's assumption of the actual inspiration of the Septuagint version."[A]

[Footnote A: When one thinks of the mischief that may arise from such perversions of scripture by the application of Philo's principles of interpretation, we do not marvel that some of the Jews regarded the translation of the Seventy "to have been as great a calamity to Israel as the making of the golden calf."]

Edersheim admits, however, that in the Talmudic canon, the interpretation where "any repetition of what had been already stated, would point to something new;" and holds that these are comparatively sober rules of exegesis. "Not so the license," he remarks, "which he [Philo] claimed, of freely altering the punctuation of sentences, and his notion that, if one from among several synonymous words was chosen in a passage, this pointed to some special meaning attaching to it. Even more extravagant was the idea that a word which occurred in the Septuagint might be interpreted according to every shade of meaning which it bore in the Greek, and that even another meaning might be given it by slightly altering the letters." Of Philo's further efforts at harmonizing the revelations of God to the Jews with the teachings of the Greeks, it will only be necessary to read the following quotation from an authority upon such subjects:

Philo's doctrine starts from the idea that God is "being" absolutely bare of all quality. All quality in finite beings has limitation, and no limitation can be predicated of God, who is eternal, unchangeable, simple substance, free, self-sufficient. To predicate any quality of God would be to reduce him to the sphere of finite existence. Of him we can only say _that_ he is, not _what_ he is, and such purely negative predictions as to his being appear to Philo * * * the only way of securing his absolute elevation above the world [that is, above and outside of the material universe]. A consistent application of Philo's abstract conception of God would exclude the possibility of any active relation of God to the world, and therefore of religion; for a being absolutely without quality and movement cannot be conceived as actively concerned with the multiplicity of individual things. And so, in fact, Philo does teach that the absolute perfection, purity and loftiness of God would be violated by direct contact with imperfect, impure, and finite things. But the possibility of a connection between God and the world is reached through a distinction which forms the most important point in his theology and cosmology. The proper being of God is distinguished from the infinite multiplicity of divine ideas or forces: God himself is without quality, but he disposes of an infinite variety of divine forces, through _whose_ mediation an active relation of God to the world is brought about. In the details of his teaching as to these mediating entities, Philo is guided partly by Plato and

## partly by the Stoics; but at the same time he makes use of the

concrete religious conceptions of heathenism and Judaism. Following Plato, he first calls them "Ideas," or patterns of all things; they are thoughts of God, yet possess a real existence, and were produced before the creation of the sensible world, of which they are the keys. * * * Philo maintains that the divine forces are identical with the "demons" of the Greeks and the "angels" of the Jews, i. e., servants and messengers of God, by means of which he communicates with the finite world. * * * Philo regards all individual "ideas" as comprehended in one highest and most general "idea" or force--the unity of the individual idea--which he calls the "logos" or "reason" of God, and which is again regarded as operative "reason." The logos, therefore, is the highest mediator between God and man, the world, the first-born son of God, the archangel, who is the vehicle of all revelation, and the high priest who stands before God on behalf of the world. Through whom the world was created.[A]

[Footnote A: Professor E. Schurer, of University of Giessen, art. _Philo_ in Encyclo. Brit.]

In all this one may see only too plainly the effort to harmonize Jewish theology with Greek philosophy--an effort to be rid of the plain anthropomorphism of the Hebrew scriptures for the incomprehensible "being" of Greek metaphysics.

Thus the Jews--the people who had been chosen to be witnesses for God to the world--appeared to have grown weary of the mission given to them. Tired were they of standing in a position where their hands seemed to be raised against all men, and all men's hands against them. They had lost the spirit that had supported their fathers, and hence were searching out these cowardly compromises by which harmony could be shown to exist between the philosophy of the Gentiles and the revelations of God to their fathers.

God Revealed to the World in the Person of Jesus Christ.

This completes the survey I intended to make of this field. Nowhere have we found a knowledge of the true and living God. Nowhere a teacher who comes with definite knowledge of this subject of all subjects--a subject so closely related to eternal life, that to know God is said in the scriptures to be life eternal; and of course, the corollary naturally follows, viz, not to know God is _not_ to possess eternal life. We can form no other conclusion from the survey we have taken of the world's ideas respecting the existence and nature of God, than that forced upon us--the world stood in sore need of a revelation of God. He whom the Egyptians and Indians sought for in their Pantheism, must be made known. God, whom Confucius would have men respect, but keep at a distance, must draw near. The "Alfader" of the Goths, undefined, incomprehensible to them, must be brought out of the northern darkness into glorious light. The God-idea that prevailed among the Greek philosophers must be brought from the mists of their idle speculations and made to stand before the world, He whom the Jews were seeking to deny and forsake must be revealed again to the children of men. And lo! when the vail falls from the revelation that God gives of himself, what form is that which steps forth from the background of the world's ignorance and mystery? A MAN, as God lives! Jesus of Nazareth--the great Peasant Teacher of Judea. He is God revealed henceforth to the world. They who thought God impersonal, without form, must know him henceforth as a person in the form of man. They who have held him to be without quality, must henceforth know him as possessed of the qualities of Jesus of Nazareth. They who have regarded him as infinitely terrible, must henceforth know him also as infinitely gentle. Those who would hold him at a distance, will now permit him to draw near. This is the world's mystery revealed. This is God manifested in the flesh. This is the Son of God, who comes to reveal the Father, for he is the express image and likeness of that Father's person, and the reflection of that Father's mind. Henceforth when men shall say, Show us the Father, he shall point to himself as the complete revelation of the Father, and say, "He that hath seen me, hath seen the Father also." Henceforth, when men shall dispute about the "being" and "nature" of God, it shall be a perfect answer to uphold Jesus Christ as the complete, perfect revelation and manifestation of God, and through all the ages it shall be so; there shall be no excuse for men saying they know not God, for all may know him, from the least to the greatest, so tangible, so real a revelation has God given of himself in the person and character of Jesus Christ. He lived his life on earth--a life of sorrow and of gentleness, its pathway strewn with actions fraught with mercy, kindness, and love. A man he was, approved of God among men, by miracles, and wonders and signs which God did by him. Being delivered by the determinate counsel and foreknowledge of God, men took and by wicked hands crucified and slew him, but God raised him up, having loosed the pains of death, because it was not possible that he should be holden of it; and exalted him on high at the right hand of God, whence he shall come to judge the quick and the dead.[A]

[Footnote A: This synopsis of the Christ's life is in Acts 2.]

Mark you, in all this there is not a word about the mysterious, ineffable generation of the Son of God from the Father, together with all the mysteries that men have gathered together in their learned disquisitions about God. No question is raised as to whether Jesus was made out of nothing or begotten by ineffable generation from the substance of the Father. Whether he is consubstantial, that is, of the _same_ substance with the Father, or only of a _similar_ substance. Nor is there any question raised as to whether Jesus was "begotten" before or after time began. All these and a hundred other questions arose after the Christian doctrine of Deity began to come in contact with the Greek and other philosophies. Jesus accepted the existence of God as a settled fact, and proclaimed himself to be the Son of God: offending the Jews, by so doing, for they saw that he made himself equal with God;[A] and being a man, held forth himself to be God.[B] Slow indeed were they to learn the great truth plainly revealed in Jesus Christ, _that God is a perfect man_. Such was Jesus Christ, and he was God manifested in the flesh. "Was," did I say? Nay, "_is_," I should have said; and such will he remain forever; a spirit he is, clothed with an immortal body, a resurrected body of tangible flesh and bones made eternal, and now dwelling in heaven with his Father, of whom he is the express image and likeness; as well now as when he was on earth; and hence the Father also must be a personage of flesh and bones, as tangible as the exalted man, Christ Jesus the Lord.

[Footnote A: John 5:18.]

[Footnote B: John 10:30-33.]