person could entertain such an opinion respecting us and our religion. There may be such a thing as a narrow "Mormon"; there may be such a thing as a narrow notion in the mind of some "Mormon"; but there never has been and there never will be such a thing as a narrow "Mormonism". Far from ignoring what other peoples and other systems are doing, it takes account of everything, and assigns it to its proper place in the universal scheme. "If there is anything virtuous, lovely, or of good report, or praiseworthy, we seek after these things." So says the Church of Jesus Christ of Latter-day Saints, in one of its Articles of Faith.

"Mormonism" is a much bigger thing than Catholic scholars or Episcopal bishops imagine. It is the greatest system of philosophy that the world has ever known, the grandest poem that Divine Genius ever created, the mightiest melody ever struck from the vibrant harps of Eternity. It is the sublime drama of all the ages, and the last act is now on, the final scene about to unfold.

What "Mormonism" Stands For

"Mormonism" stands for the restoration of the Gospel in this dispensation; but that is not all. It stands for the Gospel itself in all the dispensations, as those periods are termed during which God has spoken to man and dispensed from heaven these saving principles and powers. This is but one of a number of such periods, reaching from the days of Adam down to the present time. The Gospel preached by the ancient Twelve was a restored Gospel, just as much as it is to-day. It had been upon Earth before the age of the Apostles. "Christianity", the faith of the once despised "Christians", is now "Mormonism", the religion of the unpopular "Mormons". What matter the names bestowed upon it by men? Truth is not to be disposed of by pelting it with epithets. The character of a jewel is not changed by covering it with rubbish and dirt. A diamond is a diamond, whether it sparkle in the dust at your feet, or glitter in the diadem of a queen.

"Mormonism" is not a product of the Nineteenth Century. Joseph Smith did not originate it, nor did any other man. What is called "Mormonism" is the Everlasting Gospel, the religion of all the ages, God's great plan for the salvation of the human family; and not only their salvation, but their exaltation if they obey it in fulness. The Gospel has a three fold power; it redeems, saves, and glorifies. Redemption is resurrection, but that is not sufficient; it is not enough that man be brought forth from the grave. All men, good and bad, will be resurrected; but resurrection is not salvation, any more than salvation is exaltation. Many redeemed from the grave will be condemned at the final judgment, for evil deeds done in the body; and many will be saved, yet come short of the glory that constitutes exaltation.

God's greatest gift, eternal life, has been offered to man again and again, in a series of dispensations of which this is the greatest and the last. The "winding up scene", the final act of the play—such is the dispensation now opened, wherein will be brought to a glorious finale the whole of God's mighty work pertaining to this planet; a work begun at the very dawn of creation, and continued down to this day. "That in the dispensation of the fulness of times He might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in Him". (Eph. 1:10.)

The God Story.

What is generally termed "The Gospel" relates to "the laws and ordinances of the Gospel". (See L.D.S. Articles of Faith.) But the term in its broadest sense means far more. The English word "Gospel" comes from the Anglo-Saxon "Godspell" or God-Story. Hence we have "the four gospels"—Matthew, Mark, Luke and John—all narratives of the Christ, but in reality only parts of the complete God Story, which comprises the heavenly as well as the earthly career of our Redeemer. Three personages compose the Godhead—the Father, Son, and Holy Ghost; and it was the second of these who became the Saviour, "The Word" who was "made flesh", as mentioned by St. John. (1:1-4.) The Gospel in its fulness signifies everything connected with Jesus Christ, past or present—the Son's entire career, from the time he left his celestial throne, to the time he returned thither, glorified with that glory which he had with the Father before the world was. The Son is one with the Father—not in person, but in power, will, wisdom, and authority. He is God, but is called the Son of God because he came forth from the Father to manifest in the flesh the "fulness of the Godhead bodily."

The Path to Perfection.

The Gospel had its origin before the foundation of the world. God, "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". (Joseph Smith, "Times and Seasons," August 15, 1844.) The Gospel, therefore, is not a mere fire-escape—a way out of a perilous situation. It is a divine plan for human progress, the Path to Perfection, and was instituted as such before man was in a position to be redeemed or saved, before any such exigency had arisen. It was established before Adam's fall, and in the prospect of that fall, which was a step in the onward march to the eternal goal. "Adam fell that men might be"—that is, mortal men; for by the fall those spirits in the midst of which God found himself were to secure bodies and become souls, capable of endless increase and advancement. Adam did that for the race; he gave us one of the most precious boons that man can possess—a body, without which the spirit would be imperfect and could not be exalted.

But Adam could do no more, and a still greater boon had to be given, in order that the fall might be effectual, and the Gospel plan be made operative for the ends in view. The machinery was ready, but the Power had to be turned on. The fall had a twofold direction—downward, yet forward; and though designed as a blessing, there was a penalty attached. Death came into the world—spiritual and temporal death, eternal banishment from the Divine Presence; and man's progress would have halted then and there, would have utterly and permanently ceased, had not something been done to lift him from his fallen state, and open the way that he might go on to perfection. Adam gave us earthly life; but the greater boon—eternal life—is the gift of the Redeemer and Saviour. Descending from his glorious throne, he became mortal for man's sake, and by dying burst the bands of death, thus making eternal progression possible.

Fall and Redemption.

Adam's transgression was malum prohibitum, or wrong because forbidden; not malum in se, or wrong in itself. It had a beneficent purpose, but it put the world in pawn, and Death was the pawnbroker, with a twofold claim upon all creation. Adam could not redeem himself, and the human race, which sprang from him, was likewise powerless. No part of what had been pledged could be used as the means of redemption. Something not subject to death was the required ransom. The life of a God was the price of the world's freedom; and that price was paid by the sinless One, the Lamb "without spot or blemish", who made himself a redemptive sacrifice, to mend the broken law, pay the debt to justice, repoise the unbalanced scale, and restore the equilibrium of right. Christ, the World-Deliverer, was as a greater Moses, leading an enslaved universe out from the Egypt of sin, out from the bondage of death.

The Principle of Obedience.

In return for this mighty deliverance, and in order to perfect his work—to save and glorify what he died to redeem, our Lord requires from us obedience, the great fundamental principle upon which all blessings are predicated, and upon which alone they can be obtained. (Doc. and Cov. 130:20, 21.) This principle redeemed Adam from the Fall. It is the only way whereby man can be redeemed. There is