The Paramount Purpose.—Let us keep in mind, however, that the gospel, even in a limited sense, is more than a means of escape from impending ills. It is the way of progress, the path to perfection, and as such was devised by the wisdom of the Gods, before this world rolled into existence. The origin of the gospel, and the grand purpose for which it was instituted, are briefly yet clearly outlined by the Prophet Joseph Smith in the following language:
Eternal Progression.—"The first principles of man are self-existent with God. God himself, finding he was in the midst of spirits and glory, because he was more intelligent, saw proper to institute laws whereby the rest could have a privilege to advance like himself. The relationship we have with God places us in a situation to advance in knowledge. He has power to institute laws to instruct the weaker intelligences, that they may be exalted with himself, so that they may have one glory upon another."—("Times and Seasons," August 15, 1844; "Improvement Era," January, 1909.)
Power and Benevolence of Deity.—Here are pointed out both the power and the benevolence of Deity. Our Father in heaven is no monopolist. While omnipotent and all-possessing, he is likewise altruistic and philanthropic. Instead of keeping to himself the glory that he found himself possessed of, he used his superior intelligence "to institute laws" whereby the lesser spirits surrounding him might advance toward the lofty plane that he occupies. He proposed to lift them to his own spiritual stature and share with them the empire of the universe.
Plato's View.—Our prophet's simple yet sublime setting forth of the divine power and benevolence, as exemplified in the establishment of a plan for man's eternal progress, is far more pointed and specific than the presentment made by Plato, the Greek philosopher, of a doctrine somewhat similar. Plato, as quoted by Emerson, says: "Let us declare the cause which led the Supreme Ordainer to produce and compose the universe. He was good; and he who is good has no kind of envy. Exempt from envy, he wished that all things should be as much as possible like himself. Whosoever, taught by wise men, shall admit this as the prime cause of the origin and foundation of the world, will be in the truth."—("Representative Men," Lecture II.)
Man's Destiny.—There is a fitness, a propriety, in man's becoming like his Maker—God's child, fashioned in his image and endowed with divine attributes, developing to the fulness of the parental stature, as taught by Joseph; but how the same can be predicated of "all things"—beasts, fish, fowl, trees, plants, etc., as Plato implies, is not so clear. That the lower animals, as well as man, in fact all forms of life, animate and inanimate, are to be perpetuated and glorified, is a plain inference from the teachings of the prophet (D&C 77:2-4) but undoubtedly all will retain their identity, in their respective orders and spheres. No creature of God's, except man, is destined to become like God, in the fullest and highest sense. "As much as possible" is a saving clause, however, and Plato, therefore, is not committed to any contradictory proposition.
CHAPTER II.
Eternal Nature of Gospel Principles.
Gospel Code and Fundamentals.—The gospel, as a code or System of laws and ordinances, is a creation, a work of God; but like all other creations it was organized out of materials already existing. "Intelligence or the light of truth was not created or made, neither indeed can be (D&C 93:29). Truth, "eternal, unchanged, evermore"—such is the gospel in its fundamental principles. These were never created. God did not make them; he "instituted" them, recognizing their worth, their utility, their adaptability to the purposes which he had in view. He saw that these principles were ennobling and exalting in their nature and tendency, and he therefore created a plan embodying them as the most effectual means for man's promotion.
Faith.—Take, for instance, faith—the first principle. Can you conceive of its creation as a principle? I cannot: but I can grasp the idea of its existence as a law, as an essential force, its adoption by divine wisdom, and its adaptation to the purposes of Deity. I can conceive of its bestowal upon man as an endowment from God, its assimilation, cultivation, growth and increase, as illustrated in the Book of Mormon, where it is compared to a seed germinating in the soul (Alma 32:28). But I cannot think of it, in its essential, fundamental nature, as having been called into existence. Faith is a gift from God, both as a law and a manifestation of spiritual power: but it is not a creation—not as a basic principle. The gospel code containing this law, however, may readily be conceived as the work of a divine Creator and Law-giver.