A Rational Theology, As Taught Part 8

Men affect each other; every man is, in a measure, his brother's keeper. There can be no thought of a man going on in life irrespective of the needs or conditions of his fellowmen. The main concern of man must be to find such orderly acts of life as will enable other men to live out their individual wills without interference. All must be benefited, all must be helped. This is the basis of the great system of co-operation. Meanwhile, the inter-dependence of the spirits dwelling on earth, brings men more closely together, and strengthens the friendships from the former spirit estate.

**Brothers.** The human race is a race of brothers, of the same origin, with the same purposes and with the same destiny, so elaborately inter-dependent that none may move without affecting the others. Any rational theology must recognize this condition, and, as far as it may be able, must make provision for the proper recognition of the brotherhood of man.

CHAPTER 25.

THE EQUALITY OF MAN.

Though the brotherhood of man is supreme, it does not follow that all men are equal in all particulars. This needs careful examination.

**The Pre-existent Effort.** Men of common origin, and of common destiny, labor on earth under a mutually accepted Plan. Yet, it is not conceivable, that all the spirits who reach the earth have attained the same degree of progress. The pre-existent progress depended upon self-effort; those who exerted their wills most, made the greatest progress; moreover, those who had led the most righteous lives, and had been most careful of their gifts, had acquired greatest strength--consequently, at the time of the Great Council, though the spirits were, in general, of one cla.s.s, they differed greatly in the details of their attainments, in the righteousness of their lives, in the stability of their purpose, and in their consistent devotion to the great truth of their lives. In one particular they were all alike: by their faithful efforts, they had earned the right to take another step onward and to share in the earth experience.

Most probably, the power acquired in the life before this is transmitted to some degree to the earthlife. We may well believe, therefore, that the differences in the quality and characteristics of men, may be traced, in part at least, to the pre-existent lives. It is not unthinkable that, in a plan governed by a supreme intelligent Being, since there are differences of advancement, the spirits who come on earth are placed frequently in positions for which they are best fitted. An intelligent ruler would probably use ability where it is most needed. To some extent, therefore, men may have been chosen for this or that work on earth, and, under the law of progression, this small measure of predestination may be accepted. Yet, it must be remembered that predestination can not be compelling. Man's free agency, the great indestructible gift, always remains untrammeled.

Therefore, whatever may be G.o.d's plan for man, however easy may be the path to the predestined earth position, the man may at any time, by the exercise of his free agency, depart from the appointed path and enter other fields. Any opposite doctrine is the one proposed by Lucifer in the Great Council.

It is most likely that those who, on earth, accept the highest truth of life, find the Gospel attractive, and are most faithful in the recognition of law, are those who, in the pre-existent state, were most intelligent and obedient. In that sense, the Church consists of G.o.d's chosen people--chosen because of their willingness to obey.

**The Earth Effort.** Nevertheless, the thought that power is drawn from our pre-existent state need not be an overwhelming feeling to oppress and crush us. Our previous life can not be an insurmountable hindrance. The invariable law of cause and effect will enable those who exert themselves on earth to draw great power unto themselves, even so that it may be possible by earth efforts to overcome possible handicaps from pre-existent lethargy. Thus, on earth, man may gain more than he has lost before. Our earth efforts are of greatest consequence. Neither forward nor backward must we look, except to place ourselves properly in our day, but must use in full degree the possibilities of each day as it comes. Man's inequality comes chiefly from the inequality of earth effort.

**The Variety of Gifts.** Meanwhile, it is always to be remembered that the spirit within must speak through a mortal body, subject to disease and death. The eternal spirit cannot rise here above the conditions of the body, which is of the earth, and is a result of all the physical good and evil to which man has given himself since the days of Adam. During the long history of the race, both strength and weakness have no doubt been added to the body. It possesses inborn, inherent qualities, which man finds it difficult to ignore. Under the best conditions, the body is weaker than the spirit within. It is likely that the spirit within the finest earthly body is infinitely greater than may be expressed through the body. We live only as our bodies allow; and, since our bodies differ greatly, there is in them another source of man's inequality. In fact, the inequality of man comes largely from inequality of body, through which the eternal spirit tries in vain to speak.

**The Equality of Opportunity.** Clearly, an absolute equality among men is not conceivable, for the differences among the powers of men are infinite in number. We are brothers, but we are occupying a variety of stages of progress. Probably, it is well that there are such differences, so that by contrast with each other we may be impelled onward. The equality of man on earth must be the equal opportunity to progress. From the point in the eternal journey that each man now occupies, he must be allowed to move onward, unhindered by other persons, and must be allowed to exert his inborn powers to the full, for his help on the journey. None must stand in another's way. On the contrary, the spirit of the Gospel makes clear that the Great Plan cannot be fulfilled, the earth's destiny cannot be completed, and our highest progressive rewards cannot be obtained until all the spirits of man have been brought under the Gospel rule.

Whether on this earth, or in the future, the work will not be completed until all have accepted the freedom of the Gospel. Instead of hindering each other, men must give each other all possible needed help, then we offer our fellows an equal opportunity to advance, and all are helped. With equality of opportunity, all may advance so far that, in time, the differences between men will not be apparent.

The equality of opportunity which characterizes the plan of salvation is shown in the fact that all the ordinances of the Church, from the highest to the lowest, are available to every person who enters the Church. Faith, repentance, baptism and the gift of the Holy Ghost are, for all, the four cardinal principles for active partic.i.p.ation in the work of the Church, irrespective of the powers of men. The endowments of the temple, and all the blessings that may there be received, are available to every member of the Church who has shown himself active in the faith. In fundamental principles, in gifts and blessings, in spiritual opportunities, as required or offered by the Church, men are stripped of all differences, and stand as if they were equal before G.o.d. This is equality of opportunity.

**Unequal Equality.** Though equality of opportunity be granted all, the wills of men, as expressed through their free agencies, differ greatly. Consequently, some will use well their opportunities; others will use them poorly. Under this condition, even if all started out absolutely alike, differences would soon appear. Without violating the fundamental laws of nature, this seems to be absolutely unpreventable.

Men may soon be grouped as representing different degrees of strength.

However, that the equality of opportunity, belonging to the Great Plan, may be preserved, it becomes necessary for all, whether weak or strong, to support each other. Differing attainments must be forgotten in the desire to permit all to develop their powers to the utmost, and thus to achieve joy both here and hereafter. The great problem of every age is how to keep together, as one body, the many who, because of their differing wills, have become different in their powers and attainments.

**The Test of Equality.** A test may be applied whereby men may be placed in one cla.s.s, irrespective of their various attainments. If a man use his powers, with all his might, for his own and others' good, in the cause of universal progress, he is the equal of every other man of like effort. No more can be asked of a man. It is well that humanity, dwelling together, should keep this principle in mind. Men must not be judged, wholly, by their attainments, or by their gifts, but largely by the degree to which they give themselves to the great cause represented by the plan of the major intelligent Being, for the minor intelligent beings of the universe.

CHAPTER 26.

MUTUAL SUPPORT.

The doctrines set forth indicate that each man must exert himself to the utmost. Even this is not sufficient for the full progress of individuals. Every man must also be supported by every other man.

Unless this is done, the individual and the community will be r.e.t.a.r.ded.

**The Duty of the Strong.** The man who is in possession of strength, acquired by any means whatsoever, is under special obligations to the community. The strong must, somehow, attach to themselves those who are weak; and as the strong move onward, they must pull with them those who are weak. If a person possess knowledge, he must give knowledge to others, so that all may attain great knowledge; if he have great faith, he must use faith until all may know its virtue; if he have acquired great wealth, he must use it so that many may share in its physical benefits. Those who have must give to those who have not. Those who understand the deeper, inner life must not forget those who are not gifted with an understanding of the contents of the vast universe.

The weak have similar responsibilities devolving upon them. Under earthly conditions the weak tend to foster jealousy of the strong.

This is out of harmony with the law of progress. The weak must seek strength for themselves, and should invite the a.s.sistance of the strong. The weak may help the progress of the race by accepting, as a gift, the a.s.sistance of the strong. There is no shame in accepting gifts, in learning from those who have more than we have, providing our own powers are used to the full. If the strong will not give to the weak, in the right spirit of helpfulness; or if the weak will not accept the help proffered for their advancement, the whole onward movement will be slowed down.

Moreover, it is a common law of nature that those who are strong, and give of their strength to others, add thereby to their own strength.

**Co-operation.** Co-operation of all, weak or strong, is characteristic of mutual helpfulness. When many men unite to accomplish great works, mighty results follow. Each man then obtains his full reward. Even if the co-operation provides that its results are divided equally among the partic.i.p.ants, the strong receives his full reward, for, because of his greater strength, he has done greater labor, and has consequently added greatly to his strength. The weak, by their a.s.sociation with the strong, having shared equally with them, have gained greater hope, and more courage to carry on their individual work of progress. The principle of co-operation is in full conformity with the whole plan of salvation.

**Education.** Education looms large in the matter of mutual support, for it is only by the development of individual power that man may help his fellow man and thus recognize the full brotherhood of man.

Great powers can be exercised only by faculties that are trained to the utmost. Schools are provided, where the young mind may be guided rapidly and well into a better control of itself. A rational theology must be established upon the basis of developed intelligence, which justifies the existence of schools and other devices for the proper unfolding of the mind. In the Church there must ever be a vigorous propaganda for the education of the ma.s.ses. The Church must be a generally educated Church, in which the "educated cla.s.s" includes all.

CHAPTER 27.

THE UNITED ORDER.

The true relation among men, the doctrine of the brotherhood of man, is nowhere better exemplified than in the principle of the united order. This system of living represents, no doubt, the acme of brotherly love and human efficiency.

**Purpose.** The united order recognizes that men have different talents and therefore different aspirations which should be allowed full and free unfolding. That is, the individual should be allowed to exercise his inborn gifts. The united order further provides that the members of a community share equally in the material returns of the activities of the whole community. Since the wants of a community are satisfied only by a variety of necessary labor, some yielding large, others small, material gains, the united order provides that, if a man work to the full of his ability, all the working days of his life, he should have an equal share in the material gains of the community, whatever his labor may be. Under this system there could be no poverty; all would be amply supplied with the material necessities of life. Those who, because of their greater talents or training, do the greater work, will receive whatever is needed for the maintenance of life; and they will attain, moreover, a greater growth and satisfaction because of the greater work that they have performed.

Since the material wants of all will be amply supplied, there can be no real reason why all should not share in the total results of the labor of the community. The united order implies a closely organized body of men and women working together for individual and for mutual advancement. In theory, at least, it appears to be the best answer to many of the great questions that trouble mankind.

**Historical.** The united order is not a new conception. It has been known from the beginning of time. In the days of Enoch, the seventh patriarch, the united order was practiced successfully. When the Church was organized by Christ, the united order was practiced very fully for some time, by many of the people. It is quite possible that the order has been established and practiced successfully at other times, but no record has come down to this age. Finally, in this dispensation, the united order was revealed to the Prophet Joseph Smith. The people, on several occasions, tried to practice it, and wherever practiced correctly, it appeared to result in good; but individual selfishness usually resulted in the abandonment of the practice. It is a system of life requiring the fullest understanding of the Gospel truth, and the greatest conception of man's place in the universe. In its practice, men must overcome their selfishness, and accept at their true values, the various rewards of life. Enoch and his people acquired such high control over themselves that they were able to practice the united order unselfishly, and at last were translated from the earth without tasting death. It seems that the united order is above the reach of the kind of men and women we now are. Nevertheless, it is the system we approach, as we approach perfection.

**Co-operation.** The united order has been suspended as a required form of life in the Church, but its spirit still remains. Those who are indeed worthy members of the Church must accept the spirit of the united order. It finds present expression in the system of co-operation, under which many unite in one enterprise, in such a way that no one person dominates it, but that all concerned have a voice in it, and so that the profits resulting from the enterprise are divided more or less uniformly among those connected with it.

Co-operative enterprises have been fostered constantly and consistently by the Church in the latter days, and in the majority of instances have been extremely successful. In fact, when the Church settled in Utah, it would have been impossible to accomplish the great work before the pioneers, had they not practiced co-operation. To give every man a full and proper chance is the spirit of the true Church.

**t.i.thing.** Every organized Church must have some means of material support. Houses of worship must be constructed; temples must be built; education must be fostered; the poor must be provided for; and many other material needs form a part of the great spiritual mission of the Church. For the general support, therefore, of the Church and of the poor who are unable to provide for themselves, a fund has been provided by the t.i.thing of the people. This is a preparation for the united order, and some day will be replaced by the more complete system. This fund is maintained by the payment, by each member of the Church, of one-tenth of his earnings, as they are delivered to him.

The money thus obtained is placed in the hands of the bishops, and is disbursed under the direction of the First Presidency a.s.sociated with the presiding bishopric and other officials named in the revelations.

t.i.thing is an ancient system, frequently mentioned in the history of the past. It is fair to all the people, for it is necessarily a system whereby each man pays in proportion to his earnings. Great blessings follow obedience either to the law of united order or the law of t.i.thing.

**Voluntary Offerings.** In addition to t.i.thing, voluntary offerings may be made to the Church for specific or general purposes, as for the support of the poor or distressed living near us, or for the building of churches.

**The Common Good.** All these devices for gathering material funds for the sustenance of the Church, simply show the underlying and overwhelming desire of those who understand the Gospel, to a.s.sist for mutual benefit. Not the good of one, but the common good, is uppermost in the minds of those who understand and love the Gospel.

CHAPTER 28.

WORK FOR THE DEAD.

The doctrine of the brotherhood of man and the principles of united order and co-operation show the necessity of giving ourselves for the common good. This intense desire of the Church for service to all, for human brotherhood, are probably nowhere better shown than in the work for the dead.

**All Must Be Saved.** Temple work rests on the principle of the Great Plan that all must be saved, or at least given the opportunity of salvation. Persons who have been unable to accept the Gospel ordinances on earth, are not necessarily denied the privileges of membership in the Church or refused the blessings which come to those who accept the truth. For such dead persons vicarious work must be done in all the essential ordinances of the Church. Vicarious work is not new, for it has been practiced in various forms from the first day. In common daily life, a man is given authority to do official work for another, when a "power of attorney" is conferred. The work of Jesus Christ was essentially vicarious, for he atoned for the act of Adam.