The "Restoration movement," inaugurated through the ministry of Joseph Smith, implies and asserts that "many plain and precious things" were lost through apostasy. These are in process of being restored. We say that the nineteenth century prophet was instrumental in inaugurating the restoration process, but it is evident that such process is not new but has followed every period of apostasy. Noah restored to the earth the primitive commandments given to Adam. Elijah restored a consciousness of the obligation of the children of Israel to their fathers. Jesus, of course, restored to the earth the priesthood which had been taken away because of the Sinaitic apostasy. Now the process of restoration which is always characteristic of the redemptive power of the gospel still goes forward. And the need for it is plainly seen as one surveys the present field of religious thought. Spiritual things do not seem to be fully grasped by many modern secular theologians. Many of them hint at the existence of the spiritual world, but they have no sure knowledge of it. How this world is related to the divine purpose eludes them. Why is this so? The answer is relatively simple. They believe that Christ finished his work when he ascended, and thereafter committed his cause to men. Their understanding is dependant upon secular scholarship, upon the rationalized belief that Christ was the Son of God and the Son of man, upon priestly tradition and a study of religious history. The interpretation of the Scriptures, which they so rightly understand as supremely important in a rapidly changing world, they leave to individual conscience, which is always the child of heredity, tradition, and environment.

This is not to minimize the tremendous sincerity and passionately painstaking scholarship which many exhibit, and which is rewarded by many insights that are valuable. Much can and should be learned from them. All the "good books" which have been written should be studied. But let it be remembered that learning in the kingdom of God is by "faith" as well as by study. Outside the actual revelation of God to each man, there is no power to form a saving society. The firmament of secular thought is lightened by many stars of varying degrees of brilliance. We should be grateful for them, remembering, however, that we expect the dawn of a new day, the promise of which can only be registered as the Holy Spirit himself continues the ministry of Christ in us now, and interprets the works of God in every age. The promise is by faith. The "more sure knowledge of the word of prophecy" does not come by logic or philosophy, but by communion with the living Christ, who, when transfigured before us, is always accompanied by his ministers.

Modern scholars appear to be a little contemptuous of the fundamentalist who believes the Scriptures when they speak of the reality of angels, of spirits, and of devils. Their authority is not what Scripture says, but the relation of this to the Christian faith as a whole. They find it impossible to formulate a doctrine of angels and spirits without an "arbitrary unification and expansion of the text of the Bible." Myths have been formed about the spiritual world by those who believe in such doctrine, but the most important aspect of the matter is that asked in the following question by Dr. Brunner:

"Which of all these believers could testify that he is personally convinced of the reality of angels? Which of those who 'believe in angels' would be able to base his belief on anything else than the fact the Bible teaches they exist?"

He does not go so far as to affirm, in answer, "No one," but says those who could give a positive answer are so rare as to be exceptional. Of course, he is quite right. In our world such an answer is exceptional and rare, but why? Moroni has the answer here:

 Behold I say unto you, Nay, for it is by faith that miracles are wrought; and it is by faith that angels appear and minister unto men; wherefore if these things have ceased, wo be unto the children of men, for it is because of unbelief, and all is vain; for no man can be saved, according to the words of Christ, save they shall have faith in his name; wherefore, if these things have ceased, then has faith ceased also; and awful is the state of man: for they are as though there had been no redemption made. -Moroni 7: 41-43.

 The whole world of spiritual realities waits to be disclosed to the world beneath it, and the link between the two is faith.

Already it has been pointed out that reality appears in grades, or strata, or "kingdoms." There are many kingdoms, and "All truth is independent in that sphere in which God has placed it, to act for itself, as all intelligence also, otherwise there is no existence." As we observe these different grades or levels we find them distinct one from the other, yet there is also an interdependence sustained between them. It is in this distinctiveness and this interdependence that meaning and purpose is found. The glory or meaning of the good earth is actualized in the quality and extent of the yield of grain-some thirty, some sixty, and some a hundredfold. The true meaning of the seed is seen as it indwells the soil and thus unfolds its full potentiality. The inorganic and the vegetable kingdoms, although distinct each in its sphere, are intended to interact one upon the other. So the human, likewise, is intended to be the ground in which the spiritual is sown and man thus be crowned with glory and spiritual significance. The eye of faith, under the revealing light of the Divine Spirit, sees in nature the shadow of a deeper reality and all things become spiritual. Our Lord used nature both to register the love of his Father in the minds of men and also to foretell future events. The history of mankind likewise became a source of revelation and a means of prophecy, as did his whole personal life.

The invisible spiritual realm is reflected in the visible temporal order. So the natural world becomes a source book from which can be derived knowledge of principles and events as they are viewed from the spiritual angle of vision. All our Lord's parables use the temporal order as a means of ministering understanding to us. The understanding so given is itself the nexus or connecting link between natural and spiritual, temporal and eternal, flesh and spirit, seen and unseen, man and his Maker. The words of the ancient wise man have special significance for us. "Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding."

And again I say unto you, that whoso having knowledge, have I not commanded to repent? And he that hath no understanding, it remaineth in me to do according as it is written. And now, I declare no more unto you at this time. Amen. -Doctrine and Covenants 28: 14a, b.

 The "understanding" here referred to is arrived at only by faith-and the works of faith. It is not possible to understand the things of the Spirit except by faith-faith that shows itself actual as we adjust our lives to the commandments. As has been stated previously, philosophy and human "systems" can never arrive at the Divine Secret. The mysteries of the kingdom are not subservient to any kind of dialectic nor can they be contained in any structure of meaning created by man. Spiritual things are spiritually discerned, discerned by the whole man-not by his intellect alone, not by his "intuition" alone, and certainly they are not contained in any study of history made apart from the Holy Ghost. The order of heaven is disclosed to men whose lives are progressively adjusted toward God in the spirit of repentance, which is the activity of faith.

There are many who observe not to keep my commandments; but unto him that keepeth my commandments, I will give the mysteries of my kingdom, and the same shall be in him a well of living water, springing up unto everlasting life. -Doctrine and Covenants 63: 7a, b.

The spiritual world, then, is realized by faith-faith "sees" those things which are hidden from the "unbeliever." Note the following:

And as sure as Christ liveth, he spake these words unto our fathers, saying, Whatsoever thing ye shall ask the Father in my name, which is good, in faith believing that ye shall receive, behold it shall be done unto you. Wherefore, my beloved brethren, hath miracles ceased, because Christ hath ascended into heaven, and hath sat down on the right hand of God, to claim of the Father his rights of mercy which he hath upon the children of men; For he hath answered the ends of the law, and he claimeth all those who have faith in him; and they who have faith in him, will cleave unto every good thing; wherefore he advocateth the cause of the children of men; and he dwelleth eternally in the heavens? And because he hath done this, my beloved brethren, hath miracles ceased? Behold, I say unto you, Nay; neither have angels ceased to minister unto the children of men. For behold, they are subject unto him, to minister according to the word of his command, shewing themselves unto them of strong faith and a firm mind, in every form of godliness. -Moroni 7: 26-31.

It is not here proposed to develop a "philosophy of angels." Philosophy itself, apart from the Christian revelation, knows nothing of them. Certainly the logical positivists cannot comprehend angelic ministry since they accept nothing impalpable or not verifiable through sense experience.

Faith enables us to enter into the spiritual world above us, to commune with "the church of the firstborn." We do not enter those realms either factually or logically. We may infer that such a spiritual world exists-"all things" may "denote" there is a God, but it is only as we "leap" or are "quickened" by the Spirit and the eye of faith is opened to the light that we become aware of the existence of that world, and the invitation it imparts for all to enter.

After this, I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter. -Revelations 4: 1

John was "in the spirit" and as he looked he saw a "door opened" and heard the invitation to "come up higher." Christ is the Door. He issues the invitation. It is through him we enter and by him we hear when he addresses us. In him the spiritual world reached down, invested and informed the temporal, giving man power thus to be drawn into the timeless communion of saints. This the writer to the Hebrews seeks to impress on the church.

But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect. -Hebrews 12: 22, 23.

The relation between the spiritual world and the temporal is active not passive. The spiritual has its roots in the temporal as the seed in the earth, and with similar results, because it is the purpose of God to raise the temporal and natural realm into the eternal and spiritual. Angelic ministry is concerned with the redemption of mankind. In all that is beyond man's own reach to achieve he is assisted by heavenly agencies.

As one surveys the results of modern scholarship commonly so called, he is confirmed in the assertion that from the Scriptures "there are many plain and precious things taken away . . . which were plain unto the understanding of the children of men . . . and because of these things which are taken away . . . an exceeding great many do stumble" (I Nephi 3: 171 ff.).

Many of these things have been restored-restored by a "unification and expansion" of the Bible-to use Dr. Brunner's words, although not done arbitrarily. Restored by the translation of the Book of Mormon; restored by the reinauguration of the Church of Jesus Christ with all the organs necessary to the effective functioning of that body; restored by our apprehension of and commitment to the cause of the kingdom. The restoration is a process continuous and lawful and as the church moves forward in the accomplishment of its divinely ordained task, so this process will be intensified and accelerated until the time when the "heavens and the earth should come together; and the sons of God should be tried so as by fire."

The course of time has within it, under God, this ordinance-namely, that spiritual and temporal shall meet. Nature, man and God will not be forever separated. All shall be gathered in one, at the time of the restitution of all things. While the doctrine of angels and the reality of their ministry is, to modern scholarship, a theological hypothesis and nothing more, to us it is a living reality-a continuing anticipation. Their work is to "fulfill and do" the work of the covenants which have been made between God and man. What are those covenants? Some indication of their nature will undoubtedly help us understand the ministry which will render them visible and effective. As we examine them it will be seen how intimately related they are to the holy priesthood, which priesthood is an eternal principle and power, and both covenants and priesthood arise in the very nature of God and man. The earliest covenant of which we have any record is also known as the "everlasting covenant." It was guaranteed in the word of God to Enoch.

And the Lord said unto Enoch, As I live, even so will I come in the last days, in the days of wickedness and vengeance, to fulfill the oath which I made unto you concerning the children of Noah. And the day shall come that the earth shall rest. But before that day the heavens shall be darkened, and a veil of darkness shall cover the earth; and the heavens shall shake, and also the earth. And great tribulations shall be among the children of men, but my people will I preserve; and righteousness will I send down out of heaven, and truth will I send forth out of the earth, to bear testimony of mine Only Begotten; his resurrection from the dead; yea, and also the resurrection of all men. And righteousness and truth will I cause to sweep the earth as with a flood, to gather out mine own elect from the four quarters of the earth, unto a place which I shall prepare; an holy city, that my people may gird up their loins, and be looking forth for the time of my coming; for there shall be my tabernacle, and it shall be called Zion; a New Jerusalem. And the Lord said unto Enoch, Then shalt thou and all thy city meet them there; and we will receive them into our bosom; and they shall see us, and we will fall upon their necks, and they shall fall upon our necks, and we will kiss each other; and there shall be mine abode, and it shall be Zion, which shall come forth out of all the creations which I have made; and for the space of a thousand years shall the earth rest. -Genesis 7: 67-72, I.V.

This covenant was reaffirmed in the time of Noah and referred to as follows:

And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant, which I made unto thy father Enoch; that, when men should keep all my commandments, Zion should again come on the earth, the city of Enoch which I have caught up unto myself. And this is mine everlasting covenant, that when thy posterity shall embrace the truth, and look upward, then shall Zion look downward, and all the heavens shall shake with gladness, and the earth shall tremble with joy; and the general assembly of the church of the firstborn shall come down out of heaven, and possess the earth, and shall have place until the end come. And this is mine everlasting covenant, which I made with thy father Enoch. -Genesis 9: 21-23, I.V.

Melchizedek was ordained "after the order" of this covenant, and the nature of this priesthood cannot rightly be appreciated apart from it. Note the emphasis in what follows, as to the relationship between the two-covenant and priesthood.

Now Melchizedek was a man of faith, who wrought righteousness; and when a child he feared God, and stopped the mouths of lions, and quenched the violence of fire. And thus, having been approved of God, he was ordained an high priest after the order of the covenant which God made with Enoch, it being after the order of the Son of God; which order came, not by man, nor the will of man; neither by father nor mother; neither by beginning of days nor end of years; but of God; and it was delivered unto men by the calling of his own voice, according to his own will, unto as many as believed on his name. For God having sworn unto Enoch and unto his seed with an oath by himself; that every one being ordained after this order and calling should have power, by faith, to break mountains, to divide the seas, to dry up waters, to turn them out of their course; to put at defiance the armies of nations, to divide the earth, to break every band, to stand in the presence of God; to do all things according to his will, according to his command, subdue principalities and powers; and this by the will of the Son of God which was from before the foundation of the world. And men having this faith, coming up unto this order of God, were translated and taken up into heaven. -Genesis 14: 26-32, I.V.

It was this priesthood which anciently was delivered to men by the calling of his own voice out of the heavens, which came to the men of the early church.

For whoso is faithful unto the obtaining these two priesthoods of which I have spoken, and the magnifying their calling, are sanctified by the Spirit unto the renewing of their bodies: Therefore, all those who receive the priesthood receive this oath and covenant of my Father, which he cannot break, neither can it be moved; but whoso breaketh this covenant, after he hath received it, and altogether turneth therefrom, shall not have forgiveness of sins in this world nor in the world to come. And all those who come not unto this priesthood, which ye have received, which I now confirm upon you who are present, this day, by mine own voice out of the heavens, and even I have given the heavenly hosts and mine angels charge concerning you. -Doctrine and Covenants 83: 6c, g, h and i.

Moses received this covenant, for it was inscribed in the tablets of stone which were broken when he saw the idolatry of Israel.

At that time the Lord said unto me, Hew thee two other tables of stone like unto the first, and come up unto me upon the mount, and make thee an ark of wood. And I will write on the tables the words that were on the first tables, which thou breakest, save the words of the everlasting covenant of the holy priesthood, and thou shalt put them in the ark. -Deuteronomy 10: 1, 2, I.V.

It is in the very nature of this covenant and priesthood to cause those who possess them to look upward and "seek those things which are above." All the holy men of old looked for a city which "hath foundations." Even our Lord Jesus Christ is known as the "messenger of the covenant," and he has said:

I came unto my own, and my own received me not; but unto as many as received me gave I power to do many miracles and to become the sons of God, and even unto them that believed on my name gave I power to obtain eternal life. And even so I have sent mine everlasting covenant into the world, to be a light to the world, and to be a standard for my people and for the Gentiles to seek to it, and to be a messenger before my face to prepare the way before me. Wherefore come ye unto it; and with him that cometh I will reason as with men in days of old, and I will show unto you my strong reasoning; wherefore hearken ye together, and let me show it unto you, even my wisdom, the wisdom of him who ye say is the God of Enoch and his brethren, who were separated from the earth, and were received unto myself; a city reserved until a day of righteousness shall come: a day which was sought for by all holy men, and they found it not, because of wickedness and abominations, and confessed that they were strangers and pilgrims on the earth, but obtained a promise that they should find it, and see it in their flesh. -Doctrine and Covenants 45: 2c, d, e, f, g, and h.

It was to this innumerable company, the Mount Zion, that the church of Christ's day were drawn by his power, and the "great cloud" of witnesses to which Paul makes reference are identified as those who, by faith, worked wonders in love and redemptive power.

But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. -Hebrews 12: 22-24, I.V.

It was this same "Mount Zion" from which the stone was to be cut without hands referred to by Daniel and referred to again in the revelation on prayer. It was for the return of the city of Zion that Jesus prayed, "Thy kingdom come," and predicted that before his return his angels would be sent to the earth with the sound of a great trumpet. This prophecy which concerns angelic ministry is even now in process of fulfillment, and has such structure as to enable us to identify this ministry and its powers, even to the point of particularity. All the great spiritual heroes of ancient days exercise a continuing priesthood. They are concerned about events upon this earth-and, according to modern revelation, have been shown our time in great detail. Abraham rejoiced to see the days of Jesus, and Enoch was shown the passage of time until Christ shall return. In Section 45 of the Doctrine and Covenants, the apostles were given a preview of our day and told that "as ye have looked upon the long absence of your spirits from your bodies to be a bondage, I will show unto you how the day of redemption shall come, and also the restoration of scattered Israel." Christ asserted that the "meek shall inherit the earth." We are told the Moses was "very meek, above all the men which were upon the face of the earth," so we may expect that, since Moses has not yet entered into his inheritance, he is abiding in the promises made to the fathers.

There are men in heaven who are revealed as tremendously concerned with the fortunes of men on the earth.

But, behold, verily, verily I say unto you, that mine eyes are upon you: I am in your midst and ye can not see me, but the day soon cometh that ye shall see me and know that I am; for the veil of darkness shall soon be rent, and he that is not purified shall not abide the day: wherefore, gird up your loins and be prepared . . .Verily I say unto you, Ye are clean but not all; and there is none else with whom I am well pleased, for all flesh is corruptible before me, and the powers of darkness prevail upon the earth, among the children of men, in the presence of all the hosts of heaven, which causeth silence to reign, and all eternity is pained, and the angels are waiting the great command to reap down the earth, to gather the tares that they may be burned; and, behold, the enemy is combined. -Doctrine and Covenants 38: 2a, b, 3a, b, c.

It is not without great significance that this glimpse into the spiritual realm is accompanied by a statement of the covenant which our Lord made with our forefathers in 1831 and which he would renew and confirm to us:

Therefore, be ye strong from henceforth; fear not for the kingdom is yours: and for your salvation I give unto you a commandment, for I have heard your prayers, and the poor have complained before me, and the rich have I made, and all flesh is mine, and I am no respecter of persons. And I have made the earth rich, and, behold, it is my footstool: wherefore, again I will stand upon it; and I hold forth and deign to give unto you greater riches, even a land of promise; a land flowing with milk and honey, upon which there shall be no curse when the Lord cometh; and I will give it unto you for the land of your inheritance, if you seek it with all your hearts: and this shall be my covenant with you, Ye shall have it for the land of your inheritance, and for the inheritance of your children for ever, while the earth shall stand; and ye shall possess it again in eternity, no more to pass away. -Doctrine and Covenants 38: 4c, d, e, f.

God covenants with men regarding their earthly inheritance, and as men seek to fulfill the terms of those covenants, the powers of heaven are put at their disposal.

The ministry of angels is based upon the command of Christ, and the specific nature of such ministry in each instance is conditioned in the kind of service done while men were in the flesh.

It is quite evident that Adam's name was changed to Michael, the Archangel, the Ancient of Days, and that as a prophet he has a continuing ministry because he was shown what "would befall his posterity to the latest generation." He was told that a multitude of nations should come of him and he would be a prince over them "for ever." This of course rules out the Adam-God heresy, since a prince holds authority under a reigning sovereign. God would have to die for Adam to become God, as indeed he has done in Mormon theology. Michael appears to Gabriel to give assistance against the king of Persia. He detects his archenemy, Satan, when the latter appeared as an angel of light. He contends with the Devil in the war in heaven, and, because his "feet" are established, renders judgment for the saints by standing with one "foot on the sea" and one "foot on the earth." A book might be written interpreting this ministry since it reaches right to the time when "Michael, mine archangel, shall sound his trump, and then shall all the dead awake." In a peculiarly intimate way Michael is associated with our Lord in the ministry of the second resurrection.

The ministry of Elijah, another Elias, is clearly told forth in Malachi, and indeed that the power to turn "the hearts of the children to their fathers" has been given to this generation of priesthood members. The fathers are Abraham, Isaac, Jacob, and Joseph. The promises made to them are couched in covenants having to do with ministry and blessing to all nations, to implement which a land was promised them and their seed. "He [Elijah] 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," was the way the angel Moroni quoted to Joseph Smith the passage in Malachi. The significant thing about this ministry, as indeed of all angelic ministry, is that it is an extension of earthly ministry. Elijah is an example of this since his whole life's effort is expressed in his prayer on Mount Carmel:

"Lord God of Abraham, Isaac, and of Israel,
Let it be known this day that thou art in Israel,
And that I am thy servant. . . .
Hear me, O Lord, hear me,
That this people may know that thou art the Lord God.
And that thou hast turned their heart back again." 

Similar patterns of continuing ministry may be traced out with respect to Abraham, Moses, John the Baptist, and others.

Many men have pondered as to how the power of revelation works, and by what agencies these powers are given to man. The final answer here must be, of course, that these agencies are in the hands of God, and "severally as he will" men on earth receive gifts of the Spirit. But it is quite evident that as well as by his own voice, it is by the voice of his servants such revealment as he sees fit is given to each man and to each age. The angels fly through the midst of heaven, men catch the overtones of their ministry and that ministry finds echo in the mouths of God's servants on earth. Note the following:

And now verily saith the Lord, That these things might be known among you, O inhabitants of the earth, I have sent forth mine angel, flying through the midst of heaven, having the everlasting gospel, who hath appeared unto some, and hath committed it unto man, who shall appear unto many that dwell on the earth; and this gospel shall be preached unto every nation, and kindred, and tongue, and people, and the servants of God shall go forth, saying, with a loud voice: Fear God and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and sea, and the fountain of waters, calling upon the name of the Lord day and night, saying: O that thou wouldst rend the heavens, that thou wouldst come down, that the mountains might flow down at thy presence. And it shall be answered upon their heads, for the presence of the Lord shall be as the melting fire that burneth, and as the fire which causeth the waters to boil. -Doctrine and Covenants 108: 7.

This is not to say that all revelatory processes are tied up with angelic ministry, but it is certain that some very significant aspects of the warning voice and the preparatory gospel very definitely are exercised under impetus and inspiration of the presence of angels.

The essence of devilishness is the downward look. The essence of worldliness is the outward look. The essence of godliness is the upward look.

"When thy posterity shall embrace the truth,
And look upward,
Then shall Zion look downward . . .
Heavens and the earth should come together;
And the sons of God should be tried so as by fire."

The seed of the kingdom has been planted. The tree is growing and soon the "fowls of the heaven shall lodge in the branches" and the earth shall rest.

_________

Note: Logical positivism is that attitude of mind which rejects everything that cannot be verified through sense experience. Because statements made by great saints and thinkers about God, the soul, good and evil, and about the world to come cannot be verified by sensory experience, these statements have no meaning beyond indicating in an imperfect way how such people felt. "The atheist's assertion that there is no God is equally nonsensical, since it is only a significant proposition that can be significantly contradicted. We conclude therefore that the argument from religious experience is altogether fallacious. The fact that people have religious experiences is interesting from the psychological point of view, but it does not in any way imply there is such a thing as religious knowledge . . . and . . . unless the atheist can formulate his 'knowledge' in propositions that are empirically verifiable, we may be sure he is deceiving himself" (A. J. Ayer, Language, Truth and Logic, page 115 ff.).

It would be interesting to know how a logical positivist would "account" for the Book of Mormon.