"For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named that he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all Saints what is the breadth, and length, and depth, and height; and to know the love of Christ which passeth knowledge, that ye may be filled with all the fullness of God" (Eph. 3: 14-19).
Then again he said: Let this mind be in you which was also in Jesus Christ: who being in the form of God, thought it not robbery to be equal with God (Philippians 2: 5, 6).
It is possible for the mind of God to be in man, to will and to do, as seemeth [God] good. The nature of the Whole clings to the Parts, and they may carry with them the light and truth and glory of the Whole. Moreover, by appointment, any One or Three of the unit Intelligences may become the embodiment and representative of all the power and glory and authority of the sum total of the Divine Intelligences; in which capacity either the One or the Three would no longer stand only in their individual characters as Gods, but they would stand also as the sign and symbol of all that is divine—and would act as and be to all intents and purposes The One God. And so in every inhabited world, and in every system of worlds, a God presides. Deity in his own right and person, and by virtue of the essence of him; and also by virtue of his being the sign and symbol of the Collectivity of the Divine Intelligences of the universe. Having access to all the councils of the Gods, each individual Deity becomes a partaker of the collective knowledge, wisdom, honor, power, majesty, and glory of the Body Divine—in a word, the embodiment of the Spirit of the Gods whose influence permeates the universe.
This doctrine of Deity teaches a divine government for the world that is in harmony with our modern knowledge of the universe; for, as I have remarked elsewhere in effect: (New Witness for God, pp. 473-5.) An infinitude of worlds and systems of worlds rising one above another in ever-increasing splendor, in limitless space and eternal duration, have, as a concomitant, an endless line of exalted, divine men to preside over and within them, as Priests, Kings, Patriarchs, Gods! Nor is there confusion, disorder, or strife in their vast dominions; for they all govern upon the same righteous principles that characterize the government of God everywhere. These Divine Intelligences have attained unto the excellence that Jesus prayed for in behalf of his apostles, and those who might believe on their word, when he said: "Holy Father, keep through thine own name those whom thou hast given me, that they may be one as we are." I say Divine Intelligences have attained unto the excellence of oneness that Jesus prayed his disciples might possess, and since they have attained unto it, and all govern their worlds and systems of worlds by the same spirit, and by the same principles, there is a unity in their government that makes it one even as they are one. Let worlds and systems of worlds galaxies of systems and universes, extend as they may throughout limitless space, Joseph Smith has revealed the existence of a divine government which, while characterized by unity, is co-extensive with all these worlds and world-systems.
Footnotes
[1]. It may be thought, at the first reading of this statement, "the angels are a little lower than man," is in conflict with the scripture, "Thou madest him [man] a little lower than the angels" (Heb. 2: 7). But I call attention to the marginal rendering of the passage in King James' translation, "Thou madest him a little while inferior to the angels." Without stopping here to consider which is the better translation of the passage, it may be said of the latter that it is in better harmony with the context of the passage as it stands here in Hebrews, and also in Psalms, than the preferred rendering of it in the regular text; for in both places it says of man, "Thou crownedst him with glory and honor, and didst set him over the works of thy hands; thou hast put all things in subjection under his feet. For in that he put all things in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him." Moreover, we see the same thing is said of Jesus that is said of man: "We see Jesus who was made a little lower than the angels, for the suffering of death, crowned with glory and honor" (Heb. 2: 9). Surely "made a little lower than the angels," when said of Jesus could be but for "a little while inferior to," etc.; and that only in the matter of "the suffering of death." So, too, with man; he is made "a little while inferior to the angels," after which period he would rise to the dignity of his place, when it would be seen, as said in the text with which this note deals, "the angels are a little lower than man," that is, of course, when man shall have attained unto his exaltation and glory.
[2]. He was a poet of Cilicia, of which province Tarsus, Paul's native city, was the capital. He wrote about four hundred years before Paul's time.
LESSON XXXVI.
(Scripture Reading Exercise.)
SOME OBJECTIONS TO THE TRUE DOCTRINE OF DEITY.