"It is, then, perfectly possible to accept sincerely a drastic kind of a universe from which the element of 'seriousness' is not to be expelled. Whoso does so is, it seems to me, a genuine pragmatist. He is willing to live on a scheme of uncertified possibilities which he trusts; willing to pay with his own person, if need be, for the realization of the ideals which he frames."[A]
[Footnote A: "Pragmatism" (1908), Wm. James, pp. 290-297.]
4. The Startling Parallel Between the Reflections of the Philosopher and the Doctrines of the Book of Moses: Such the voice of a modern, and, without disparagement of others, I think I may venture to say, our greatest American, philosopher. In this statement, as I said in introducing it, Professor James puts the case of the proposed earth-existence of man, as set forth in the early revelations to the Church, in a way that is startling. The proposition put to Intelligences before the earth was made, in each case; an earth-life full of adventure and danger, safety not guaranteed,[A] in each case; the counter plan proposed that would guarantee safety rejected; and yet the existence of some "morbid minds" among the spirits—found "in every human collection," to whom "the prospect of a universe with only a fighting chance" made no appeal, and accordingly their rejection of it, and their rebellion. But, thank God, the Christ in that great council prevailed, as also he prevailed in the war of the Rebellion in Heaven, which followed upon that Council's decision. The Christ's spirit stood for the freedom of man in that great controversy. He stood for a serious earth-life for Intelligences, in which though there would be some losses, many losses, in fact, yet also there would be much gain and glory. Gain, however, that could not be obtained but through great strivings; the exercise of all the great virtues, of trust and patience, endurance and courage, wisdom and temperance, together with faith and hope and charity. Thank God, I say, that Jesus the Christ, in the pre-existence, stood for all those things which make earth-life worth while and existence itself endurable—for the moral freedom of man.
[Footnote A: "We will go down, for there is space there, and we will take of these materials, and we will make an earth whereon these [Intelligences] may dwell; and we will prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them; and they who keep their first estate shall be added upon; and they who keep not their first estate shall not have glory in the same kingdom with those who keep their first estate; and they who keep their second estate shall have glory added upon their heads for ever and ever" (Book of Abraham, Ch. iii:24-26).]
5. The Spirit of Lucifer: In the closing paragraph of Lesson V it is stated that two mighty principles were involved in the plan of earth-life for Intelligences. One the agency of man; the other, the honor and glory of God. The first has been considered; the second must now receive attention:
"I will redeem all mankind that one soul shall not be lost; and surely I will do it; wherefore give me thine honor." To this the Christ is said to have replied: "Father, thy will be done, and the glory be thine forever" (Book of Moses, Ch. iv:1, 2). These two propositions represent the spirit of the two characters here in contention. The one, self-seeking, vainglorious, selfish—willing that the agency of man shall be destroyed if only he may be exalted. Willing that Intelligences shall be bereft of freedom—if only he can be Lord. "And surely I will do it," self sufficiency. "Wherefore give me thine honor!" With which would go also the power of God and the glory! (See Book of Moses, Ch. iv:3.) Hence this scheme of Lucifer's contemplated not only the despoliation of man, but the dishonoring of God. Truly the ambition of Lucifer was boundless, as his selfishness was fathomless. Well might the poet make lord Wolsey say:
"I charge thee, fling away ambition;
By this sin fell the angels."[A]
[Footnote A: King Henry VIII.]
6. The Christ Spirit: In contrast with Lucifer's characteristics revealed in this controversy, contemplate the plan and character of the Christ. Standing as it does in antithesis to the agency-destroying plan of Lucifer, it must be held to be agency-preserving, hence offers not salvation to all so "that one soul shall not be lost," but predicates salvation upon compliance with some conditions, on obedience, say, to God. Under this agency-preserving plan, then, the Christ said: "Father, thy will be done." Equivalent to saying, Father, let thy freedom-preserving plan obtain, and be carried into effect—"Thy will be done, and the glory be thine forever!" And it was in this spirit that the work of the atonement was wrought out in the earth-life of the Christ. "I came down from heaven," said he, "not to do my own will, but the will of him that sent me" (St. John vi:38). "I seek not mine own will, but the will of the Father which sent me" (St. John v:30). Thrice in that hour when the shadows and sorrows due to a world's sin were falling upon him, the Christ prayed, "O, my Father, if this cup may not pass away from me: except I drink it, thy will be done" (Matt. xxvi). And when the betrayer came, and with him the agents of the earthly government, and one drew the sword to resist them, the Christ chided him, and told him to put up his sword, and gave his impulsive follower to understand that his course in submitting to the world's forces was voluntary on his part. "Thinkest thou that I cannot now pray to my Father, and he shall presently give more than twelve legions of angels? But how then shall the scriptures be fulfilled, that thus it must be?" (Matt. 26:53, 54.) And so "he humbled himself, and became obedient unto death, even the death of the cross" (Phil. ii:8). Such the spirit of the Christ—humble submissiveness—
"Thy will, O God, not mine be done,
Adorned his mortal life."