The nature of this commission, too, is plain. It becomes the sacred mission of the Saints to do all in their power, not to save Israel alone, but to become a blessing to all generations of all men—to cry the Gospel of repentance to the world, that all men, whether Jew or Gentile, may hear it and obey it. Elias—a prophet of whom we know but little[F]—apparently held last the keys of the dispensation of the Gospel of Abraham. In proper time he comes, in harmony with the divine plan, and commits those keys to the men who are to carry off the labors of the dispensation of the fulness of times. This, again—as the Lord had said in the vision before—was the beginning of the blessing which should be poured out upon the heads of His people. And thus was consummated another act in the great drama of the Restoration. The authority for accomplishing the salvation of the living was restored in full. The story of the restoration of the authority for the salvation of the dead we must leave for another chapter.
[Footnote F: Doc. and Cov. 27:6, 7.]
XVI.
THE FATHERS AND THE CHILDREN.
The glorious visions in which had appeared Moses and Elias were closed. Joseph and Oliver stood before the pulpit of the temple waiting. But why should they wait for further manifestations? What more could they now expect? Or, what more, indeed, could now be given them? All the living children of the world were provided for. Authority to preach and to baptize Joseph and Oliver had held before the appearance of Moses and Elias. But Israel was a special people. Upon Israel had been passed a special sentence. Moses was the great lawgiver and deliver of ancient Israel. Therefore, that everything might be done in order, Moses came to restore the special authority of redeeming and gathering the chosen people. In like manner, Elias was he who held particularly the authority of the dispensation of the gospel of Abraham. Accordingly, in the last days, that everything might be done in order, the authority of the dispensation of the gospel of Abraham was restored by him who held it to the great American prophet, though he held already the full authority of the Priesthood of the Son of God. Thus, the redemption and the salvation, not of living Israel alone, but of all the living human family were provided for. What more could the Prophet and his companion await?
It is said in the Jewish Scripture that every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father.[A] But the very fact that the keys of authority are restored to preach the gospel to the living presupposes a loss of that authority, and a departure from the true doctrine of the Christ. There have died many hundreds of thousands who have not confessed Jesus. Indeed, even at the present time, there die daily in the best Christian lands thousands of persons who have never heard the joyful sound of the Gospel of the Lord. Yet, only through obedience to the Gospel, may mortals be saved. The living may by good chance hear it; but what provision has been made for the dead?
[Footnote A: Phil. 2:11.]
During the visions of the night of September 21st, 1823, the Angel Moroni read to the Prophet Joseph these words of Malachi: "Behold I will reveal unto you the Priesthood, by the hand of Elijah the prophet, before the coming of the great and dreadful day of the Lord; and he shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers; if it were not so, the whole earth would be utterly wasted at its coming."[B]
[Footnote B: Doc. and Cov. sec 2.]
The words of the prophet predict undoubtedly a plan for the salvation of the dead. And that the unconverted dead shall have the opportunity of being saved becomes absolutely necessary to the accomplishment of the great scheme of redemption. The Gospel was not designed to save only a few. The whole human family, both the living and the dead—and those yet to be, as well—may gain eternal life through obedience to the Gospel. The world hereafter will be a kingdom of glories, and a glory of kingdoms. Each one who has lived upon the earth will be awarded the degree of exaltation he merits. The children of the great Father of all will be assigned in His kingdom of glories to places they have earned; and each in his place will inherit, to the glory of the Father, a position equal to his earthly achievement. All this seems simple enough. But the kingdoms of the Father will include all His earth-children; and the more that have proved themselves worthy of exaltation and blessing, the greater will be His eternal joy. So also with each of the children, in turn. In the celestial glory each one's kingdom will comprise those of one's own family; and thus the glory of kingdoms will increase from generation to generation, each bound to the other—and all to the great Father—by the ties of kindred. The perfecting of the ties of kindred through a work done by the living for the dead, is undoubtedly what Paul had in mind when he said, speaking of the fathers of Israel, that "they without us should not be made perfect;"[C] and again, "for to this end Christ both died, and rose and revived, that he might be Lord both of the dead and living."[D] Hence, it becomes a matter of first importance to provide for the salvation of the dead. Hence, too, Joseph and Oliver might well wait, after they had been commissioned with authority to save the living, to learn if the Lord had further keys of authority to confer upon them.
[Footnote C: Heb. 11:49.]