"Here let me say that therein consisted the fallthe eating of things unfit, the taking into the body of the things that made of that body a thing of earth: and I take this occasion to raise my voice against the false interpretation of scripture, which has been adopted by certain people, and is current in their minds, and is referred to in a hushed and half-secret way, that the fall of man consisted in some offense against the laws of chastity and of virtue. Such a doctrine is an abomination. What right have we to turn the scriptures from their proper sense and meaning? What right have we to declare that God meant not what He said? The fall was a natural process, resulting through the incorporation into the bodies of our first parents of the things that came from food unfit, through the violation of the command of God regarding what they should eat. Don't go around whispering that the fall consisted in the mother of the race losing her chastity and her virtue. It is not true; the human race is not born of fornication. These bodies that are given unto us are given in the way that God has provided. Let it not be said that the patriarch of the race, who stood with the gods before he came here upon the earth, and his equally royal consort, were guilty of any such foul offense. The adoption of that belief has led many to excuse departures from the path of chastity and the path of virtue, by saying that it is the sin of the race, that it is as old as Adam. It was not introduced by Adam. It was not committed by Eve. It was the introduction of the devil and came in order that he might sow the seeds of early death in the bodies of men and women, that the race should degenerate as it has degenerated whenever the laws of virtue and of chastity have been transgressed.
"Our first parents were pure and noble, and when we pass behind the veil we shall perhaps learn something of their high estate, more than we know now. But be it known that they were pure; they were noble. It is true that they disobeyed the law of God, in eating things they were told not to eat; but who amongst you can rise up and condemn?"From an address by the author at the Eighty-fourth Semiannual Conference of the Church, Oct. 6, 1913; published in the Proceedings of the Conference, pp. 118, 119.
4. Christ Wrought Redemption from the Fall."The Savior thus becomes master of the situationthe debt is paid, the redemption made, the covenant fulfilled, justice satisfied, the will of God done, and all power is now given into the hands of the Son of Godthe power of the resurrection, the power of the redemption, the power of salvation, the power to enact laws for the carrying out and accomplishment of this design. Hence life and immortality are brought to light, the gospel is introduced, and He becomes the author of eternal life and exaltation. He is the Redeemer, the Resurrector, the Savior of man and the world; and He has appointed the law of the gospel as the medium which must be complied with in this world or the next, as He complied with His Father's law; hence 'he that believeth shall be saved, and he that believeth not shall be damned.' The plan, the arrangement, the agreement, the covenant was made, entered into and accepted before the foundation of the world; it was prefigured by sacrifices, and was carried out and consummated on the cross. Hence being the mediator between God and man, He becomes by right the dictator and director on earth and in heaven for the living and for the dead, for the past, the present and the future, pertaining to man as associated with this earth or the heavens, in time or eternity, the Captain of our salvation, the Apostle and High-Priest of our profession, the Lord and Giver of life."John Taylor, Mediation and Atonement, p. 171.
5. Redemption from the Effect of the Fall."'Mormonism' accepts the doctrine of the fall, and the account of the transgression in Eden, as set forth in Genesis; but it affirms that none but Adam is or shall be answerable for Adam's disobedience; that mankind in general are absolutely absolved from responsibility for that 'original sin,' and that each shall account for his own transgressions alone; that the fall was foreknown of God, that it was turned to good effect by which the necessary condition of mortality should be inaugurated; and that a Redeemer was provided before the world was; that general salvation, in the sense of redemption from the effects of the fall, comes to all without their seeking it; but that individual salvation or rescue from the effects of personal sins is to be acquired by each for himself by faith and good works through the redemption wrought by Jesus Christ."From the author's Story and Philosophy of 'Mormonism,' p. 111.
CHAPTER 4.
THE ANTEMORTAL GODSHIP OF CHRIST
It now becomes our purpose to inquire as to the position and status of Jesus the Christ in the antemortal world, from the period of the solemn council in heaven, in which He was chosen to be the future Savior and Redeemer of mankind, to the time at which He was born in the flesh.
We claim scriptural authority for the assertion that Jesus Christ was and is God the Creator, the God who revealed Himself to Adam, Enoch, and all the antediluvial patriarchs and prophets down to Noah; the God of Abraham, Isaac and Jacob; the God of Israel as a united people, and the God of Ephraim and Judah after the disruption of the Hebrew nation; the God who made Himself known to the prophets from Moses to Malachi; the God of the Old Testament record; and the God of the Nephites. We affirm that Jesus Christ was and is Jehovah, the Eternal One.
The scriptures specify three personages in the Godhead; (1) God the Eternal Father, (2) His Son Jesus Christ, and (3) the Holy Ghost. These constitute the Holy Trinity, comprizing three physically separate and distinct individuals, who together constitute the presiding council of the heavens.67 At least two of these appear as directing participants in the work of creation; this fact is instanced by the plurality expressed in Genesis: "And God said, Let us make man in our image, after our likeness"; and later, in the course of consultation concerning Adam's act of transgression, "the Lord God said, Behold, the man is become as one of us."68 From the words of Moses, as revealed anew in the present dispensation, we learn more fully of the Gods who were actively engaged in the creation of this earth: "And I, God, said unto mine Only Begotten, which was with me from the beginning: Let us make man in our image, after our likeness." Then, further, with regard to the condition of Adam after the fall: "I, the Lord God, said unto mine Only Begotten: Behold, the man is become as one of us."69 In the account of the creation recorded by Abraham, "the Gods" are repeatedly mentioned.70
As heretofore shown in another connection, the Father operated in the work of creation through the Son, who thus became the executive through whom the will, commandment, or word of the Father was put into effect. It is with incisive appropriateness therefore, that the Son, Jesus Christ, is designated by the apostle John as the Word; or as declared by the Father "the word of my power".71 The part taken by Jesus Christ in the creation, a part so prominent as to justify our calling Him the Creator, is set forth in many scriptures. The author of the Epistle to the Hebrews refers in this wise distinctively to the Father and the Son as separate though associated Beings: "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 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."72 Paul is even more explicit in his letter to the Colossians, wherein, speaking of Jesus the Son, he says: "For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: and he is before all things, and by him all things consist."73 And here let be repeated the testimony of John, that by the Word, "who was with God, and who was God even in the beginning, all things were made; and without him was not anything made that was made."74
As heretofore shown in another connection, the Father operated in the work of creation through the Son, who thus became the executive through whom the will, commandment, or word of the Father was put into effect. It is with incisive appropriateness therefore, that the Son, Jesus Christ, is designated by the apostle John as the Word; or as declared by the Father "the word of my power".71 The part taken by Jesus Christ in the creation, a part so prominent as to justify our calling Him the Creator, is set forth in many scriptures. The author of the Epistle to the Hebrews refers in this wise distinctively to the Father and the Son as separate though associated Beings: "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 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."72 Paul is even more explicit in his letter to the Colossians, wherein, speaking of Jesus the Son, he says: "For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: and he is before all things, and by him all things consist."73 And here let be repeated the testimony of John, that by the Word, "who was with God, and who was God even in the beginning, all things were made; and without him was not anything made that was made."74
That the Christ who was to come was in reality God the Creator was revealed in plainness to the prophets on the western hemisphere. Samuel, the converted Lamanite, in preaching to the unbelieving Nephites justified his testimony as follows: "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."75
To these citations of ancient scripture may most properly be added the personal testimony of the Lord Jesus after He had become a resurrected Being. In His visitation to the Nephites He thus proclaimed Himself: "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."76 To the Nephites, who failed to comprehend the relation between the gospel declared unto them by the Resurrected Lord, and the Mosaic law which they held traditionally to be in force, and who marveled at His saying that old things had passed away, He explained in this wise: "Behold I say unto you, that the law is fulfilled that was given unto Moses. Behold, I am he that gave the law, and I am he who covenanted with my people Israel: therefore, the law in me is fulfilled, for I have come to fulfil the law; therefore it hath an end."77
Through revelation in the present or last dispensation the voice of Jesus Christ, the Creator of heaven and earth, has been heard anew: "Hearken, O ye people of my church to whom the kingdom has been givenhearken ye and give ear to him who laid the foundation of the earth, who made the heavens and all the hosts thereof, and by whom all things were made which live, and move, and have a being."78 And again, "Behold, I am Jesus Christ the Son of the living God, who created the heavens and the earth; a light which cannot be hid in darkness."79
The divinity of Jesus Christ is indicated by the specific names and titles authoritatively applied to Him. According to man's judgment there may be but little importance attached to names; but in the nomenclature of the Gods every name is a title of power or station. God is righteously zealous of the sanctity of His own name80 and of names given by His appointment. In the case of children of promise names have been prescribed before birth; this is true of our Lord Jesus and of the Baptist, John, who was sent to prepare the way for the Christ. Names of persons have been changed by divine direction, when not sufficiently definite as titles denoting the particular service to which the bearers were called, or the special blessings conferred upon them.81
Jesus is the individual name of the Savior, and as thus spelled is of Greek derivation; its Hebrew equivalent was Yehoshua or Yeshua, or, as we render it in English, Joshua. In the original the name was well understood as meaning "Help of Jehovah", or "Savior". Though as common an appellation as John or Henry or Charles today, the name was nevertheless divinely prescribed, as already stated. Thus, unto Joseph, the espoused husband of the Virgin, the angel said, "And thou shalt call his name JESUS: for he shall save his people from their sins."82
Christ is a sacred title, and not an ordinary appellation or common name; it is of Greek derivation, and in meaning is identical with its Hebrew equivalent Messiah or Messias, signifying the Anointed One.83 Other titles, each possessing a definitive meaning, such as Emmanuel, Savior, Redeemer, Only Begotten Son, Lord, Son of God, Son of Man, and many more, are of scriptural occurrence; the fact of main present importance to us is that these several titles are expressive of our Lord's divine origin and Godship. As seen, the essential names or titles of Jesus the Christ were made known before His birth, and were revealed to prophets who preceded Him in the mortal state.84
Jehovah is the Anglicized rendering of the Hebrew, Yahveh or Jahveh, signifying the Self-existent One, or The Eternal. This name is generally rendered in our English version of the Old Testament as LORD, printed in capitals.85 The Hebrew, Ehyeh, signifying I Am, is related in meaning and through derivation with the term Yahveh or Jehovah; and herein lies the significance of this name by which the Lord revealed Himself to Moses when the latter received the commission to go into Egypt and deliver the children of Israel from bondage: "Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you."86 In the succeeding verse the Lord declares Himself to be "the God of Abraham, the God of Isaac, and the God of Jacob." While Moses was in Egypt, the Lord further revealed Himself, saying "I am the LORD: and I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them."87 The central fact connoted by this name, I Am, or Jehovah, the two having essentially the same meaning, is that of existence or duration that shall have no end, and which, judged by all human standards of reckoning, could have had no beginning; the name is related to such other titles as Alpha and Omega, the first and the last, the beginning and the end.88