CHAPTER 25.
THE EQUALITY OF MAN.
Though the brotherhood of man is supreme, it does not follow that all men are equal in all particulars. This needs careful examination.
**The Pre-existent Effort.** Men of common origin, and of common destiny, labor on earth under a mutually accepted Plan. Yet, it is not conceivable, that all the spirits who reach the earth have attained the same degree of progress. The pre-existent progress depended upon self-effort; those who exerted their wills most, made the greatest progress; moreover, those who had led the most righteous lives, and had been most careful of their gifts, had acquired greatest strength—consequently, at the time of the Great Council, though the spirits were, in general, of one class, they differed greatly in the details of their attainments, in the righteousness of their lives, in the stability of their purpose, and in their consistent devotion to the great truth of their lives. In one particular they were all alike: by their faithful efforts, they had earned the right to take another step onward and to share in the earth experience.
Most probably, the power acquired in the life before this is transmitted to some degree to the earthlife. We may well believe, therefore, that the differences in the quality and characteristics of men, may be traced, in part at least, to the pre-existent lives. It is not unthinkable that, in a plan governed by a supreme intelligent Being, since there are differences of advancement, the spirits who come on earth are placed frequently in positions for which they are best fitted. An intelligent ruler would probably use ability where it is most needed. To some extent, therefore, men may have been chosen for this or that work on earth, and, under the law of progression, this small measure of predestination may be accepted. Yet, it must be remembered that predestination can not be compelling. Man's free agency, the great indestructible gift, always remains untrammeled. Therefore, whatever may be God's plan for man, however easy may be the path to the predestined earth position, the man may at any time, by the exercise of his free agency, depart from the appointed path and enter other fields. Any opposite doctrine is the one proposed by Lucifer in the Great Council.
It is most likely that those who, on earth, accept the highest truth of life, find the Gospel attractive, and are most faithful in the recognition of law, are those who, in the pre-existent state, were most intelligent and obedient. In that sense, the Church consists of God's chosen people—chosen because of their willingness to obey.
**The Earth Effort.** Nevertheless, the thought that power is drawn from our pre-existent state need not be an overwhelming feeling to oppress and crush us. Our previous life can not be an insurmountable hindrance. The invariable law of cause and effect will enable those who exert themselves on earth to draw great power unto themselves, even so that it may be possible by earth efforts to overcome possible handicaps from pre-existent lethargy. Thus, on earth, man may gain more than he has lost before. Our earth efforts are of greatest consequence. Neither forward nor backward must we look, except to place ourselves properly in our day, but must use in full degree the possibilities of each day as it comes. Man's inequality comes chiefly from the inequality of earth effort.
**The Variety of Gifts.** Meanwhile, it is always to be remembered that the spirit within must speak through a mortal body, subject to disease and death. The eternal spirit cannot rise here above the conditions of the body, which is of the earth, and is a result of all the physical good and evil to which man has given himself since the days of Adam. During the long history of the race, both strength and weakness have no doubt been added to the body. It possesses inborn, inherent qualities, which man finds it difficult to ignore. Under the best conditions, the body is weaker than the spirit within. It is likely that the spirit within the finest earthly body is infinitely greater than may be expressed through the body. We live only as our bodies allow; and, since our bodies differ greatly, there is in them another source of man's inequality. In fact, the inequality of man comes largely from inequality of body, through which the eternal spirit tries in vain to speak.
**The Equality of Opportunity.** Clearly, an absolute equality among men is not conceivable, for the differences among the powers of men are infinite in number. We are brothers, but we are occupying a variety of stages of progress. Probably, it is well that there are such differences, so that by contrast with each other we may be impelled onward. The equality of man on earth must be the equal opportunity to progress. From the point in the eternal journey that each man now occupies, he must be allowed to move onward, unhindered by other persons, and must be allowed to exert his inborn powers to the full, for his help on the journey. None must stand in another's way. On the contrary, the spirit of the Gospel makes clear that the Great Plan cannot be fulfilled, the earth's destiny cannot be completed, and our highest progressive rewards cannot be obtained until all the spirits of man have been brought under the Gospel rule. Whether on this earth, or in the future, the work will not be completed until all have accepted the freedom of the Gospel. Instead of hindering each other, men must give each other all possible needed help, then we offer our fellows an equal opportunity to advance, and all are helped. With equality of opportunity, all may advance so far that, in time, the differences between men will not be apparent.
The equality of opportunity which characterizes the plan of salvation is shown in the fact that all the ordinances of the Church, from the highest to the lowest, are available to every person who enters the Church. Faith, repentance, baptism and the gift of the Holy Ghost are, for all, the four cardinal principles for active participation in the work of the Church, irrespective of the powers of men. The endowments of the temple, and all the blessings that may there be received, are available to every member of the Church who has shown himself active in the faith. In fundamental principles, in gifts and blessings, in spiritual opportunities, as required or offered by the Church, men are stripped of all differences, and stand as if they were equal before God. This is equality of opportunity.
**Unequal Equality.** Though equality of opportunity be granted all, the wills of men, as expressed through their free agencies, differ greatly. Consequently, some will use well their opportunities; others will use them poorly. Under this condition, even if all started out absolutely alike, differences would soon appear. Without violating the fundamental laws of nature, this seems to be absolutely unpreventable. Men may soon be grouped as representing different degrees of strength.
However, that the equality of opportunity, belonging to the Great Plan, may be preserved, it becomes necessary for all, whether weak or strong, to support each other. Differing attainments must be forgotten in the desire to permit all to develop their powers to the utmost, and thus to achieve joy both here and hereafter. The great problem of every age is how to keep together, as one body, the many who, because of their differing wills, have become different in their powers and attainments.
**The Test of Equality.** A test may be applied whereby men may be placed in one class, irrespective of their various attainments. If a man use his powers, with all his might, for his own and others' good, in the cause of universal progress, he is the equal of every other man of like effort. No more can be asked of a man. It is well that humanity, dwelling together, should keep this principle in mind. Men must not be judged, wholly, by their attainments, or by their gifts, but largely by the degree to which they give themselves to the great cause represented by the plan of the major intelligent Being, for the minor intelligent beings of the universe.