The Mormon Doctrine of Deity: The Roberts-Van Der Donckt Discussion / To which is added a discourse, Jesus Christ, the revelation of God; also a collection of authoritative Mormon utterances on the being and nature of God

by B. H. Roberts

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.">[

I.

I am very grateful for the privilege of being allowed space in your magazine to reply to Mr. B. H. Roberts' defense of the "Mormon Views of the Deity."

1. First, Mr. Roberts asserts: "Jesus came with no abstract definition of God." He certainly gave a partial definition of God when declaring: "God is a spirit" (John 4:24). Now, although we must believe whatever God reveals to us upon one single word of his, just as firmly as upon a thousand, nevertheless, I will add that St. Paul, who solemnly testifies that he received of the Lord that which he delivered unto the Christians, (I Cor. 11:23) also states: "The Lord is a spirit" (II Cor. 3:17).

I am well aware that the Latter-day Saints interpret those texts as meaning a spirit clothed with a body, but what nearly the whole of mankind, Christians, Jews, and Mohammedans, have believed for ages cannot be upset by gratuitous assertions of a religious innovator of this last century. Again, the context of the Bible admits of no such interpretation. And if anyone should still hesitate to accept the universally received meaning of the word spirit, our risen Savior settles the matter. As his disciples, upon first seeing him after his resurrection, were troubled and frightened, supposing they beheld a spirit, Jesus reassured them, saying, "A spirit hath not flesh and bones as you see me to have" (Luke 24:37-39).

2. Another very strong and explicit statement is: "Blessed art thou, Simon Bar-Jona [son of John] because flesh and blood hath not revealed it to thee, but my Father who is in heaven" (Matt. 16:17). As Christ has asked, "What do men say the Son of Man is" (Matt. 16:13). There is an evident antithesis and contrast between the opinion of men and the profession of Peter, which is based upon revelation. The striking opposition between men, flesh and blood, and the Father, evidently conveys the sense that God hath not flesh and blood like man, but is a spirit.

3. That God is a spirit is proved moreover by the fact that he is called invisible in the Bible. All material beings are visible. Absolutely invisible beings are immaterial or bodiless: God is absolutely invisible, therefore God is immaterial or bodiless.