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| The Principle of Eternal Uniqueness |
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The discourse on cosmology is divided into three sections, each treating a different topic, but each treating that topic in the same way. The first discussion begins with the reckoning of time. After giving the basic information that the reckoning of time may be longer or shorter based upon the revolutions of a particular heavenly body, the Lord gives Abraham the first clue to the overriding message: 6. And the Lord said unto me: Now, Abraham, these two facts exist, behold thine eyes see it; it is given unto thee to know the times of reckoning, and the set of time, yea, the set time of the earth upon which thou standest, and the set time of the greater light which is set to rule the day, and the set time of the lesser light which is set to rule the night... 8. And where these two facts exist, there shall be another fact above them, that is there shall be another planet whose reckoning of time shall be longer still...(Abraham 3:6,8). The key to understanding this section of scripture is to understand that at times the wayinformation is communicated is often of as great importance as the words themselves. When we separate all of the specific information from the structure in which the information is presented, we see a pattern emerging. The pattern involves the presentation of "two facts" which differ. One is described as greater than the other. After the specifics, there is a general statement that the hierarchical relationship of these "two facts" extends beyond the pair which began the discussion. The hierarchical relationship is expanded into a nearly infinite set. The very next cosmological principle follows precisely the same pattern. Abraham is shown the various heavenly bodies, with their accompanying degree of "light". After setting up the text for the example, the structural point is emphasized: 16. If two things exist, and there be one above the other, there shall be greater things above them; therefore Kolob is the greatest of all the Kokaubeam that thou has seen, because it is nearest unto me. 17. Now, if there be two things, one above the other, and the moon be above the earth, then it may be that a planet or a star may exist above it; and there is nothing that the Lord thy God shall take in his heart to do but what he will do it. (Abraham 3:16-17.) The pattern is replicated from the first section. There are "two things", one greater than the other, or in this case, "above". After the statement of the hierarchical relationship of the "two things", there is the generalization of the principle to a nearly infinite hierarchy of heavenly bodies, which only ends with the heavenly body closest to God. Following precisely the same pattern, the third topic is introduced. This time, the subject is the organization of the spirits of man. 18. Howbeit that he made the greater star; as, also, if there be two spirits, and one shall be more intelligent than the other, yet these two spirits, notwithstanding one is more intelligent than the other, have no beginning; they existed before, they shall have no end, they shall exist after, for they are gnolaum, or eternal. 19. And the Lord said unto me: These to facts do exist, that there are two spirits, one begin more intelligent than the other; there shall be another more intelligent that they; I am the Lord they God, I am more intelligent than they all. (Abraham 3:18-19). Though the subject has changed, the pattern remains identical, there are "two things" of which one is greater than the other (in this case more intelligent). The example is then expanded to create a larger hierarchy of greater and lesser which ends only with God. What is the lesson behind the lesson? It is clearly the establishment of a hierarchical order which is nearly infinite, but which has God at the top end. This hierarchy is not of God's creation, but is merely a statement of eternal reality. The Lord specifically tells Abraham that the spirits, who fall into the hierarchy, "have no beginning; they existed before, they shall have no end..." (Abraham 3:19). The Lord is informing us of an important fact about the nature of eternal reality, that all existence is unique unto itself. Each heavenly body falls into a unique slot in the eternal hierarchy. Each spirit falls into a niche in the eternal hierarchy of more or less "intelligent" spirits. Whatever else we may or not be, the Lord guarantees that we are unique. The United States' Constitution may hold that "All men are created equal", but God differs. God says that all men are organized from unique Intelligences. Of course we should still be equal before the law, but we come into this world as individuals, with differing talents and capabilities. It is worth a side note that Joseph Smith is once again a little confusing with his application of the word "intelligent". Even though "more intelligent" might appear to be a synonym for "smarter", surely this passage has much more to do with the definition of intelligenceas "light of truth" (DC 93:29). Of course, even in that category it is apparent that we are to expect differences. It is perhaps important, then, that the very next section of Abraham Chapter 3 discusses the Pre-Mortal state, and the nature of the spirits there. 22. Now the Lord had shown unto me, Abraham, the intelligences that were organized before the world was; and among all these there were many of the noble and great ones; 23. And God saw these souls that they were good, and he stood in the midst of them, and he said: These I will make my rulers; for he stood among those that were spirits, and he saw that they were good; and he said unto me: Abraham, thou art one of them; thou wast chosen before thou wast born. (Abraham 3:22-23). The theoretical discussion of hierarchies is brought into clear focus through this discussion of "the intelligences that were organized before the world was". At this particular time-frame, before this earth was ever involved, there were already differences in the organized intelligences, the spirits of mankind. At this early point, there were already a select few that God knew to be the noble and the great. By implication, there were many who were not. The point the Lord is making is not to say that He made some better than others. In this earth life, we clearly see the differences. We all have different talents, we all have greater or lesser abilities in the talents we possess. The critical point is not that differences exist, for that is obvious. The important theological point is that these differences are not created by God. God has organized our spirits, and our earthly bodies, from elements and Intelligences which are eternal. The unique set which makes us who we are is a part of who we have been from eternity. God does not make us different, but organizes us (differences and all) into a higher order of existence. Eventually, the goal for all mankind to become as God is. That promise holds for everyone, regardless of the unique set of talents or abilities that define us. Joseph Smith declared "all the minds and spirits that God ever sent into the world are susceptible of enlargement" (TPJS p. 354). It would be difficult to believe in the loving justice of a God who would give certain people an "edge" in life. It would mean that God plays favorites, which is contrary to the definition of God. A God who equally tries to exalt us in spite of our differences, however, is a truly just and loving God. |
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| by Brant Gardner. Copyright 1998 |
While we know very
little about the Intelligences which are eternal, there is an important aspect of those Intelligences, as indeed
all creation, which we do know. All creation, all more highly organized matter, is unique. No two intelligences
are exactly the same. In the book of Abraham, the Lord gives Abraham a long lesson in cosmology. The long lecture
has two purposes. The overt purpose is to describe to Abraham of the nature of the eternal cosmic reality.
The second is to teach Abraham an extremely important point about the nature of all reality.|
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