IV.

The Future Possibilities for Man.

Is there any doubt about men being the sons of God? If I thought there was any in your minds, I would like to read to you the words of an authority upon this question. Paul, in speaking of the unknown God to whom the Athenians had erected an altar, said to them:

God that made the world and all things therein * * * hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed and the bounds of their habitation; that they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: for in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device.[A]

[Footnote A: Acts 17:24-29.]

Why ought they not to think that the Godhead is like unto gold or silver, graven by art and man's device? Because the very divinity within them, their own kinship with God, ought to have taught them better than to bow down to images of wood and stone, the creation of man's hands. "Ye are the offspring of God," said the apostle. And David, as quoted a moment ago, said: "I have said: Ye are Gods, and all of you are children of the Most High." Upon which passage, it must be remembered, Jesus fixed the seal of his approval, as shown a moment ago, where he quotes it in controversy with the Jews.

Is it a strange and blasphemous doctrine, then, to hold that men at the last shall rise to the dignity that the Father has attained? Is it "heathenish" to believe that the offspring shall ultimately be what the parent is? My soul, I wonder why men at all conscious of the marvelous powers within themselves should question this part of our faith. Think for a moment what progress a man makes within the narrow limits of this life. Regard him as he lies in the lap of his mother, a mere piece of organized, red pulp--a new-born babe! There are eyes, indeed, that may see, but cannot distinguish objects; ears that may hear, but cannot distinguish sounds; hands as perfectly fashioned as yours or mine, but helpless, withal; feet and limbs, but they are unable to bear the weight of his body, much less walk. There lies a man in embryo, but helpless. And yet, within the span of three score years and ten, by the marvelous working of that wondrous power within that little mass of pulp, what a change may be wrought! From that helpless babe may arise one like Demosthenes or Cicero, or Pitt, or Burke, or Fox, or Webster, who shall compel listening senates to hear him, and by his master mind dominate their intelligence and their will, and compel them to think in channels that he shall mark out for them. Or from such a babe may come a Nebuchadnezzar, or an Alexander, or a Napoleon, who shall found empires or give direction to the course of history. From such a beginning may come a Lycurgus, a Solon, a Moses, or a Justinian, who shall give constitutions and laws to kingdoms, empires and republics, blessing happy millions unborn in their day, and direct the course of nations along paths of orderly peace and virtuous liberty. From the helpless babe may come a Michael Angelo, who from some crude mass of stone from the mountain side shall work out a heaven-born vision that shall hold the attention of men for generations, and make them wonder at the God-like powers of man that has created an all but living and breathing statue. Or a Mozart, a Beethoven, or a Handel, may come from the babe, and call out from the silence those melodies and the richer harmonies that lift the soul out of its present narrow prison house and give it fellowship for a season with the Gods. Out from that pulp-babe may arise a master mind who shall seize the helm of the ship of state, and give to a nation course and direction through troublesome times, and anchor it at last in a haven of peace, prosperity and liberty; crown it with honor, too, and give it a proud standing among the nations of the earth; while he, the savior of his country, is followed by the benedictions of his countrymen.

And all this may be done by a man in this life! Nay, it has been done, between the cradle and the grave--within the span of one short life. Then what may not be done in eternity by one of these God-men? Remove from his path the incident of death; or, better yet, contemplate him as raised from the dead; and give to him in the full splendor of manhood's estate, immortality, endless existence, what may we not hope that he will accomplish? What limits can you venture to fix as marking the boundary of his development, of his progress? Are there any limits that can be conceived? Why should there be any limits thought of? Grant immortality to man and God for his guide, what is there in the way of intellectual, moral, and spiritual development that he may not aspire to? If within the short space of mortal life there are men who rise up out of infancy and become masters of the elements of fire and water and earth and air, so that they well-nigh rule them as Gods, what may it not be possible for them to do in a few hundreds or thousands of millions of years? What may they not do in eternity? To what heights of power and glory may they not ascend?

It is idle today to ask men to be satisfied with the old sectarian notions of man's future life, where at best he is to be but one of a minstrelsy twanging harps and singing to the glory of an incorporeal, bodiless, passionless, immaterial incomprehensible God. Such conceptions of existence no longer satisfy the longings of the intelligent or spiritual-minded man.[A]

[Footnote A: On this subject Sir Robert Ball, the great English astronomer and man of science, and who is feelingly spoken of as "a man with singular capacity for popularizing science without debasing it"--has the following passage:

"The popular notion that man, once escaped from the confinement of the body, does nothing except sit on a cloud and sing psalms to the glory of a God, whose glory is so perfect without him that he was content when man was not in being, rests upon no evidence, whether of reason or revelation, and seems to us derived either from man's long experience of overtoil and misery and his enjoyment, therefore, of their absence, or from the inherent Asiatic dislike of exertion. Why should we not work forever as well as now? If man can live again, and grow in that new life, and exert himself to carry out the always hidden, but necessarily magnificent purpose of the Creator, then indeed, his existence may have some importance, and the insignificance of his place of origin be forgotten. For he has an inherent quality which does not belong, so far as the mind can see what must always remain partially dark, even the Divine; he is capable of effort, and in the effort and through the effort, not only of growing greater than before, but of adding force to an inanimate thing like his own body. What if that power of effort should be slowly aggrandized until man, now a little higher than the monkey, became a really great being?" ("Self Culture" for March, 1899.)]

Growth, enlargement, expansion for his whole nature, as he recognizes that nature in its intellectual, moral, spiritual and social demands, are what his soul calls for; and the systems of theology that rise not to the level of these hopes are unworthy man's attention.

Keep these thoughts in mind for a moment, I pray you. That is, remember the powers in man, what he has attained to in this life, and what it is conceivable for him to attain unto after the resurrection of the dead, when death shall have been removed from his pathway. Keep this in mind, while I bring to bear on the theme under consideration another line of facts.

Let us consider, just for a moment, and in a very simple manner, the universe in which man lives. And let us start with what we know, and keep well within those lines. First of all, then, as to the earth itself: Thanks to the knowledge man now has respecting the earth it is no longer regarded as the center of the universe, around which revolve sun and moon and stars, that in the ages of darkness were thought to have been created for the sole purpose of giving light by day and by night to the earth. No; man has learned the true relation of the earth to these other objects in the universe. He knows that the earth is but one of a number of planets--one of a group of eight major planets, and a larger number of minor ones, that revolve regularly around the sun--and one of the smallest of the group of major planets at that. Outside of this group of planets, with whose motions and laws man has become familiar, is a vast host of what are called "fixed stars;" that is, stars that apparently have no motion, but which really do move, only their orbits are so immense that man with the unaided eye can not discern their movements--hence we call them "fixed stars."[A] Our astronomers have learned that these "fixed stars" are not like the planets which move in their orbits about our sun, but, on the contrary, are like the sun itself, self-luminous bodies, and doubtless like the sun the center of opaque planetary groups; or at least we may say that reasoning from analogy, that is regarded as a very probable fact.

[Footnote A: "To the unassisted eye, the stars seem to preserve the same relative positions in the celestial sphere generation after generation. If Job, Hipparchus, or Ptolemy should again look upon the heavens, he would, to all appearance see Aldebaran, Orion, and the Pleiades exactly as he saw them thousands of years ago, without a single star being moved from its place. But the refined methods of modern astronomy, in which the telescope is brought in to measure spaces absolutely invisible to the eye, have shown that this seeming unchangeability is not real, but that the stars are actually in motion, only the rate of change is so slow that the eye would not, in most cases, notice it for thousands of years. In ten thousand years, quite a number of stars, especially the brighter ones, would be seen to have moved, while it would take a hundred thousand years to introduce a very noticeable change in the aspect of the constellations." (Newcomb's Astronomy, pp. 464-5.)]

Sir Robert Ball in speaking of these worlds and the probability of their being inhabited says:

We know of the existence of thirty millions of stars or suns, many of them much more magnificent than the one which gives light to our system. The majority of them are not visible to the eye, or even recognizable by the telescope, but sensitized photographic plates--which are for this purpose eyes that can stare unwinking for hours at a time--have revealed their existence beyond all doubt or question, though most of them are almost inconceivably distant, thousands or tens of thousands of times as far off as our sun. A telegraphic message, for example, which would reach the sun in eight minutes, would not reach some of these stars in eighteen hundred years. The human mind, of course, does not really conceive such distances, though they can be expressed in formula which the human mind has devised, and the bewildering statement is from one point of view singularly depressing. It reduces so greatly the probable importance of man in the universe. It is most improbable, almost impossible, that these great centers of light should have been created to light up nothing, and as they are far too distant to be of use to us, we may fairly accept the hypothesis that each one has a system of planets around it like our own. Taking an average of only ten planets to to each sun, that hypothesis indicates the existence, within the narrow range to which human observation is still confined, of at least three hundred millions of separate worlds, many of them doubtless of gigantic size, and it is nearly inconceivable that those worlds can be wholly devoid of living and sentient beings upon them. Granting the to us impossible hypothesis that the final cause of the universe is accident, a fortuitous concourse of self-existent atoms, still the accident which produced thinking beings upon this little and inferior world must have frequently repeated itself: while if, as we hold, there is a sentient Creator, it is difficult to believe, without a revelation to that effect, that he has wasted such glorious creative power upon mere masses of insensible matter. God cannot love gases. The high probability, at least, is that there are millions of worlds--for, after all, what the sensitized paper sees must be but an infinitesimal fraction of the whole--occupied by sentient beings.[A]

[Footnote A: Self Culture for March, 1899.]

On this subject Richard A. Proctor, in his "Other Worlds Than Ours," also remarks:

To sum up what we have learned so far from the study of the starry heavens--we see that, besides our sun there are myriads of other suns in the immensity of space; that these suns are large and massive bodies capable of swaying by their attraction systems of worlds as important as those which circle around our own sun; that these suns are formed of elements similar to those which constitute our own sun, so that the worlds which circle round them may be regarded as in all probability similar in constitution to this earth; and that from these suns all forms of force which we know to be necessary to the existence of organized beings on our earth are abundantly emitted. It seems reasonable to conclude that these suns are girt round by dependent systems of worlds. Though we cannot, as in the case of the solar system, actual see such worlds, yet the mind presents them before us, various in size, various in structure, infinitely various in their physical condition and habitudes.[A]

[Footnote A: "Other Worlds Than Ours," p. 240.]

With the unaided eye there is ordinarily within the range of our vision some five or six thousand of these "fixed stars." With the aid of the telescope, however, there is brought within the range of man's vision between forty and fifty millions of fixed stars; with the probability existing that all these, as well as those fixed stars of sufficient magnitude to be within the range of our unaided vision, are, like our own sun, the centers of groups of opaque planets, which, because they are opaque, cannot be seen by us. But this is but the beginning of the story of the universe. Immense as are the numbers of "fixed stars" to which I have called attention, and their distances so great that in some cases it would take a ray of light a million years to reach us from them, though light moves through space at such speed that it will travel some eight times around the earth in a single second--immense, I say, as are these numbers of "fixed stars" revealed to man by the telescope, they are after all but as the first "street lamps" of God's great universe--but a few of the motes in God's sunbeam. Let me explain. You have seen a ray of sunlight dart into a room through the half drawn curtains, and have observed that it reveals the existence of innumerable motes floating about in the sunbeam. You know that if the sunbeam should shift into another part of the room it will reveal the existence of motes in that part of the room also--millions of them. So you know that the atmosphere in the whole room is filled with such motes; that the atmosphere in every room in your house is in the same condition--that is, filled with motes; so all the rooms in all the houses of your friends, or in the city; so also the whole circumambient air of the whole earth. Well, what man has discovered in space pertaining to the existence of "fixed stars"--great, selfluminous bodies, unquestionably the centers of planetary systems the same as our sun is--all this, I say, is but as the sunbeam revealing the existence of a few of the motes that exist in some little corner of a room: for out on the farthest edge of space explored by man's vision aided by the most powerful helps he can devise, man in contemplation can stand and conceive of still greater stretches of space filled by still more numerous suns, the centers of planetary systems, than has yet come within the range of his vision. And standing thus in the midst of the universe, he begins to comprehend that great truth uttered by Joseph Smith when he contemplated the creations of the Gods: "There is no space where there is no kingdom [created world], and there is no kingdom where there is no space, either a greater or a lesser space."[A] But this is beside the subject.

[Footnote A: Doc. & Cov. sec. 88:36,37.]

What I want you to do is to think how small and insignificant this earth of ours is, even in comparison with some of the planets of our own system, some of which are hundreds of times larger than our earth.[A] And then the sun, the center of the system, itself--what a speck it is in the universe! Though outweighing the combined mass of all the planets of which he is the center seven hundred and thirty times over, still he is but a point in the universe! To quote the words of an eminent author:

[Footnote A: The planet Jupiter, for example, has a diameter of about 85,000 miles, while the earth's diameter is but about 8,000 miles. In volume Jupiter exceeds our earth about 1,300 times, while in mass it exceeds it 213 times. (See "Newcomb's Astronomy," p. 339.)]

As there are other globes like our earth, so, too, there are other worlds like our solar system. There are self-luminous suns exceeding in number all computation. The dimensions of this earth pass into nothingness in comparison with the dimensions of the solar system, and that system, in its turn, is only an invisible point if placed in relation with the countless hosts of other systems which form, with it, clusters of stars. Our solar system, far from being alone in the universe, is only one of an extensive brotherhood, bound by common laws and subject to like influences. Even on the very verge of creation, where imagination might lay the beginning of the realms of chaos, we see unbounded proofs of order, a regularity in the arrangement of inanimate things, suggesting to us that there are other intellectual creatures like us, the tenants of those islands in the abysses of space. Though it may take a beam of light a million of years to bring to our view those distant worlds, the end is not yet. Far away in the depths of space we catch the faint gleams of other groups of stars like our own. The finger of a man can hide them in their remoteness. Their vast distances from one another have dwindled into nothing. They and their movements have lost all individuality; the innumerable suns of which they are composed blend all their collected lights into one pale milky glow.

Thus extending our view from the earth to the solar system, from the solar system to the expanse of the group of stars to which we belong, we behold a series of gigantic nebular creations rising up one above another, and forming greater and greater colonies of worlds. No numbers can express them, for they make the firmament a haze of stars. Uniformity, even though it be the uniformity of magnificence, tires at last, and we abandon the survey, for our eyes can only behold a boundless prospect and conscience tells us our own unspeakable insignificance.[A]

[Footnote A: Draper's "Intellectual Development of Europe," vol. 2, p. 292.]

And the earth itself, then, what of that? What an insignificant thing it is in the creations of God! With all its islands and continents, its rivers, lakes and mighty oceans; its mountains and its valleys; its towns, cities and all the tribes of men, together with all their hopes and fears and petty ambitions--all is but a mote in God's sunbeam--less than a single grain of sand on the sea shore!

What I want to ask in the light of these reflections is this: Is it such a wonderful thing to believe that at the last, one of God's sons shall preside over this little earth as the God-president or God of it? That our Father Adam, the "Grand Patriarch" of our race--the "Ancient of Days"--"Michael, the Archangel"--give him what title you will out of the many which are his--is it so hard to believe that he will eventually attain to the dignity of the governorship of this earth, when it is redeemed and sanctified and becomes one of the glorified spheres of God?

Some of the sectarian ministers are saying that we "Mormons" are ashamed of the doctrine announced by President Brigham Young to the effect that Adam will thus be the God of this world. No, friends, it is not that we are ashamed of that doctrine. If you see any change come over our countenances when this doctrine is named, it is surprise, astonishment, that any one at all capable of grasping the largeness and extent of the universe--the grandeur of existence and the possibilities in man for growth, for progress, should be so lean of intellect, should have such a paucity of understanding, as to call it in question at all. That is what our change of countenance means--not shame for the doctrine Brigham Young taught.

I feel that I must have wearied you with so long a discourse; I know very well I have wearied myself; and yet I am loth to quit this splendid field for thought. The subject, and our conception of it, must ever be grander than it is within our ability to express. It is beyond our power to grasp it and make it plain in words, I can see in this "Mormon" doctrine of God the highest spirituality that the mind of man is capable of grasping. If our sectarian friends think, that in us there is any drifting away from the teachings of our prophets upon this subject, any shadow of turning, and that we of modern days are growing more spiritual than were they, it is not that we are changing, or leaving the old moorings of our faith; but it is because they themselves are giving a little more careful attention to our doctrines, and begin to catch their first sight of the grand spirituality which all the while has pervaded our belief in the Gods and their government, and the heights of glory to which men--the offspring of the Gods--may finally attain.

## CHAPTER II.

REPLY TO ELDER ROBERTS' MORMON VIEWS OF DEITY,[A] BY REV. C. VAN DER DONCKT, OF THE CATHOLIC CHURCH, POCATELLO, IDAHO.

[Footnote A: The following note preceded Rev. Van Der Donckt's reply, when published in the _Improvement Era_: "In the first two numbers of the present volume of the _Era_, an article on the Characteristics of the Deity from a 'Mormon' View Point, appeared from the pen of Elder B. H. Roberts. It was natural that ministers of the Christian denominations should differ from the views there expressed. Shortly after its appearance, a communication was received from Reverend Van Der Donckt, of the Catholic church, of Pocatello, Idaho, asking that a reply which he had written might be printed in the _Era_. His article is a splendid exposition of the generally accepted Christian views of God, well written and to the point, and which we think will be read with pleasure by all who are interested in the subject. We must, of course, dissent from many of the deductions with which we cannot at all agree, but we think the presentation of the argument from the other side will be of value to the Elders who go forth to preach the Gospel, as showing them what they must meet on this subject. It is therefore presented in full; the _Era_, of course, reserving the right to print any reply that may be deemed necessary.--Editors."]