"I am the Beginning and the End; the Almighty God. By mine Only Begotten I created these things. Yea, in the beginning I created the heaven, and the earth upon which thou standest." -Genesis 1: 2,3 (I.V.).

"He which testifieth these things saith, Surely I come quickly; Amen. Even so, come, Lord Jesus." -Revelation 22: 20.

These words begin and end the Bible. They also indicate the beginning and the ending of all visible existence, for creation was undertaken that the Lord Jesus might come into it. His coming is inherent in the order of the world. His first coming was to his own, and his return shall likewise be to that which is his. The meaning of the world lies in his advent. He is not only one possible meaning among many others, but the only meaning which includes and ends all others. History-science-ethics-art-all find their ultimate meaning in him, for he is the commonwealth of value, as Dr. Temple has pointed out so beautifully, and his coming again is inevitable.

This knowledge is a truth of revelation based on faith-or we may say-it is the result of the gift of testimony of Jesus which is the spirit of prophecy. In this knowledge we may find both ourselves and our place in the divine scheme of things. It is not a piece of information gratuitously offered to enable us to "get somewhere," and which may find its place with other information we may gain from a study of the world. This knowledge has a world of its own, apart from this temporal existence. The coming of Christ to his own at the last day is not so much the prediction and expectancy of a future event as it is the designation of a process in which we are involved now and which issues ultimately in a last day, when "There should be time no longer." We are inside this process, for it gathers all in its inevitable motion, since God has designed to "gather together in one all things in Christ." It is a piece with such knowledge of God as he chooses himself to make known to us, and as such it is primarily his property and not ours. We take our place in it. It does not take its place in our scheme of experience, but enables us to fit into God's order.

No word or knowledge of man can compare with the knowledge of God which he makes known to us in communion with him. Knowledge gained from the world and the order it keeps is world-knowledge. The world and God are not correlates; therefore knowledge of God and knowledge of the world are not in the same sphere. Discovery is not the same as revelation. Reason, logic and human understanding based on the thinking process of man, has a sphere which enables man to conquer time and space and substance. But such knowledge is not of faith, for faith is the power which connects man to the spiritual intangible world of God, or the realm where God dwells in light and love. World-knowledge, in this respect, may tell us some things about the Creator, but only when he himself confronts us in communion and addresses us do we ever really meet him. Faith is that power created in the soul of man by God to enable God to make himself known, and in making himself known, makes us his. We do not possess revelation; in this sense, revelation possesses us. The Spirit has its own realm of power and light, its own principles of functioning and when he comes into our lives to give the knowledge of God, it is never that we might possess such knowledge as our property to gain our ends. Such knowledge is always to the glory of the Father, that we might be possessed, and in being so indwelt, be transformed in his likeness. This is really the coming of Christ. All historical events have their roots in human lives and attitudes and character. The wars which rage over the earth tell of a divided humanity, humanity which is not at peace within itself. So, if ever Christ is to come again, he must first appear in the hearts and lives of his people and dwell in them by the power of his Spirit. Only when that is an accomplished fact will he return again to the earth. Only then will he come to his own. That is the meaning of the passages which say over and over again, "I am in your midst." The coming of Christ is a work of faith, and no philosophy of men or scientific approach to any department of life can disclose the process now in operation or reveal its ultimate glory.

This is not to say that the world and man apart from this confrontation of God are without sustenance from the Divine. Conviction of the existence of God can be deduced or inferred from an analysis of creation, for all things are created and made to bear record "of him." But only God himself can reveal to man what he is. Only God can tell man what he will do. Let us remember that men see things as they are, and their judgment is colored by character. The eye sees what the eye has power to see, and in this regard the statement that man is the measure of all things contains the element of a vital truth. All men are at fault to some extent, and the bias toward evil is in each one of us, and consequently reason and judgment are somewhat impaired. Only in a perfect man would the universe be accurately and completely focused, so that the essential counsels and truths born of communion with God would enable him to truly understand every existence and interpret all experience. Jesus was perfect, and it is in him alone that the truth is free from associated error and distortion due to sin. "I am the Spirit of truth," he says. To view correctly the created order so as to see the ends toward which it is proceeding, it is necessary that men have his spirit, a spirit which he gives them to guide and inspire them in consonance with his purpose.

Revelation is thus absolutely essential if we are to know the "mysteries of his kingdom." For the promise is that to him that keepeth the commandments, "I will give the mysteries of my kingdom, and the same shall be in him a well of living water, springing up into everlasting life." This means that the knowledge of the "telos" the "end," the "second coming," is a divine gift, not a human achievement. It comes from above, and must be spoken with "care, and by constraint of the Spirit." That Spirit is not our property; it is his, and when men attempt to crowd together into some kind of "system" the truths of revelation, and then make that system a substitute for actual communion with God, they change the truth of God into world-truth. This is the way of apostasy. It is a substitution of love of "system" for the love of God. We cannot thus systematize the mysteries of the kingdom. When we try to do this and make the system an object of our knowledge, the mysteries depart from us and, instead of being a means of our exaltation, become an instrument through which we exhibit our pride. This does not mean that the operation of the Spirit is irresponsible. Far from it. It does mean that he does not conform to our canons of logic or order. Great works of art have often been born when accepted and time honored forms have been broken apart in the wealth, depth, and breadth of expression which is in the soul of the artist. So it is with the operation of the Spirit. Our "little systems have their day, . . . and cease to be." These little systems have their day because they are broken lights from the great light from above.

This thought is very ably expressed in the hymn by Deam Ferris, Hymn 290, in The Hymnal, "We will order not thy wisdom to some cherished form or mold, but will search for truths now hidden as we live by those we hold." The mysteries of the kingdom are revealed by the Spirit who is that personage in the Godhead enabling us to see and understand the divine will and mystery. He sets us apart into world-truth. So every philosophy not informed by the Holy Spirit misses the mark. Only in Christ as he is revealed by the Spirit do we see and know the truth about God, about man, and about nature. Only in the communion in which God reveals himself do we understand what the second coming means. In such communion we find no weariness of mind but renewal of soul. If the Spirit dwells in us now, we can see Christ coming then. His future advent is disclosed only to those in whom he dwells in the present.

The gifts of God are not analogous to the discovery of some mechanism within ourselves-like television or radio-which may be turned on or off at our will and pleasure, or managed as we desire. Rather, they correspond to the infinite longings and surmises which arise within the soul through the intimacy of personal contact with God. Thus, "even so, come, Lord Jesus," expresses God's own longing for us so that we may yearn after him. It is a prayer such as Isaiah expressed, "Oh that thou wouldest rend the heavens, that thou wouldest come down." The coming of the Lord Jesus will be in answer to prayer. When the Spirit has fashioned in his people such infinite longings for his presence by their own obedience to his law as shall move him to answer them, then shall he return. And not before. In this connection 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 they presence. And is 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

The infinite longings and surmisings are of faith and they stimulate men to righteousness. They are definitely related to the future events of which they give foreknowledge. Truly the prophecy of the second coming creates itself the possibility of that coming. Too long we have been "waiting" for events to move around us and asked for merely an indication of the "signs of the times." We have failed to see that the second coming is not something that happens primarily to us, but in us. We are commanded that we must look for certain things or events so that we shall not be deceived.

He that is faithful and endureth shall overcome the world. He that sendeth up treasures unto the land of Zion, shall receive an inheritance in this world, and his works shall follow him; and also a reward in the world to come; yea, and blessed are the dead that die in the Lord from henceforth, when the Lord shall come, and old things shall pass away, and all things become new, they shall rise from the dead and shall not die after, and shall receive an inheritance before the Lord, in the holy city, and he that liveth when the Lord shall come, and has kept the faith, blessed is he; nevertheless it is appointed to him to die at the age of man; wherefore children shall grow up until they become old, old men shall die; but they shall not sleep in the dust, but they shall be changed in the twinkling of an eye; wherefore, for this cause preached the apostles unto the world the resurrection of the dead: these things are the things that ye must look for, and speaking after the manner of the Lord, they are now nigh at hand; and in a time to come, even in the day of the coming of the Son of Man, and unto that hour, there will be foolish virgins among the wise, and at that hour cometh an entire separation of the righteous and the wicked.
-Doctrine and Covenants 63: 13.

But note it is "he that is faithful and endureth" that shall overcome the sophistry of the world.

So then Christ dwells in us that he may come to us. That is what the second coming means. Our faith may be confirmed and those who know him not be warned with a sure knowledge of the word of prophecy. He has indicated to us something of the movement of external events in the world without, which must correspond with the growth of our faith in the world within. The same painstaking ministry which we observed when Christ foretold his apostles "all things" has been extended to us in these latter days. We walk today in a very dark place. With all its science and its art our world is lost. By the "tender light of faith" the mortal heart is led to surmise that these times themselves are one conditioning factor indicating the coming of our Lord. We must strive for that "more sure knowledge of the word of prophecy," setting aside the things of this world and seeking for the things of a better.

A Personal Testimony

It is not possible at this writing to set forth a chronology of events which will approximate the march of history to its end. There have been given certain "signs"-indications of a ripening process. "Behold, the world is ripening in iniquity"-signs of a hastening time, in which the world is "hastening toward the closing of its day." But God is in and through all, working out his purpose, and ever willing to make that purpose known to those who seek it. A personal testimony may help to clarify this. In April, 1938, I was assigned to Europe. Prior to my departure the Presiding Patriarch gave me a special blessing. This was remarkable both in form and content. The nature of the ministry needed for the task was outlined, and the conditions delineated in which the ministry was to be rendered. Three years previously, through another prophet, I had been told of my assignment to this mission, of my work and my safe return to the Center Place. Brother Elbert did not know of this, yet here are his words:

You have received from another the promise of a safe return. But what shall transpire as the days come and go you do not know. But, if you are faithful, there shall always be a little light, always a little way ahead on your pathway so you shall know the course you ought to take . . ..

Thus fortified and strengthened I undertook the task assigned. The people to whom I was going were desperately in need. They dwelt then, as they do now, in the valley of the shadow of death. Hitler had torn up the treaty of Versailles and brought Europe to the brink of war. The whole continent was engaged in a feverish armaments race and all men were overshadowed in the spirit of fear. In August, 1938, in company with another member of the Twelve I went to the borders of Poland and lower Silesia to hold a reunion for the Saints in Germany and Poland. After this, plans were made to return in September, 1939, to engage in another reunion. But on the first day of January, 1939, the "little light" that had been promised shone on the pathway and guidance was given me that this reunion should be held in June, not September, for it would be some years before the church people in those lands would receive the ministry of a general church officer. Plans for the September gathering were then forthwith canceled, and the reunion rescheduled for June. On March 15, Hitler entered Prague, and another step was taken toward war. But before war actually broke out, at the gathering in June, assurance was given to the people of the church that although their cities would be destroyed and the nation's power in Europe ended, they as a people would be preserved. And so it proved. Immediately after the reunion, and while returning to Berlin, I and two German brethren who were with me were arrested and taken to prison on the suspicion that we had been engaged in espionage. The conversation with the examining officer of the Gestapo was very enlightening. Many questions were asked and answered, and then came this one: "What are you teaching our German people about the second coming of Christ?" This was the heart of the interrogation. Had we been preaching his immediate return in glory we could have been, conceivably, charged with treason, since we would then be weakening the German in his allegiance to the Reich, which Hitler affirmed was to last a thousand years. The reply given to this question was indicated by the Spirit and went like this:

We teach that the kingdom of this world shall become the kingdom of our God and his Christ, and it does not matter how long the German Reich lasts, eventually, every knee shall bow and every tongue confess . . ..

This satisfied the interrogator and we were released with honors. But the question itself was most enlightening, and the sequel even more enlightening.

Jesus had said that in our day there would arise false Christs and false prophets, and that they would show forth great signs and wonders, deceiving, he said, "if it were possible, the very elect, who are elect according to the covenant." No doubt Hitler was one of these false Christs, and Goebbels, his propaganda minister, one of the false prophets. Hitler felt he had been anointed by the forces of history to cast out the devils of war and unemployment, and to usher in a millennium of peace not only for Germany but for all mankind. He chose the ancient theme which was based on the promise of God to Abraham and the fathers-namely, that a chosen people should demonstrate a society on a chosen land. He said that the Teutons were chosen by the Almighty to rule all others, and that where there was German blood, there was German soil. He was a false Christ. Goebbels repeatedly asserted that the plan could not fail, and promise after promise was made by him, but events later proved him a false prophet.

After leaving the jail at Breslau, we went to Berlin, arriving on July 7, when Hitler was entertaining Prince Paul of Yugoslavia, in the usual fashion. Unter den Linden was lined with hundreds of thousands of cheering people, waiting for a glimpse of their Messiah; then, at midday a great sign appeared in heaven as clouds. The sky was filled with German aircraft flying in close formation low over the city. They drowned out the cheers of the multitude, and promised devastation and destruction to all who would oppose the regime. The passage in the Apocalypse which referred to the hoard of locusts with "stings in their tails," came clearly to mind. When the ceremonies were over, I went to the humble home of the Seventy, John Smolney, for a final chat before leaving Germany. He was asked, "What do you really think of Hitler and his gospel?" With unerring accuracy he referred to appropriate Scriptures, and said he was not deceived. He knew destruction was to be visited on his beloved heimat and as he talked, he wept.

These events taken in sequence proved the truth of the words the patriarch had given the years previous. The light shone on the pathway. Smolney illustrated with startling clarity our Lord's own estimate of these events, indicating that even the "very elect" would be deceived, "if it were possible." But it was not possible. The light of Christ within the soul of that missionary Seventy enabled him to see the true measure of history, and he and his people walked in the midst of the furnace of war with the Son of God. The day in which we live produces this kind of experience. For there are still many false Christs abroad and more still to come.

In May, 1940, Mr. Churchill talked to the British nation. France was tottering on the brink of ruin. The Allied armies were pinned between the German hordes and the sea. The blackout was in force, not only in a physical way, but darkness reigned also in the minds of men. There was then no ray of light indicating from whence deliverance might come. All Churchill had was an "invincible surmise," and he said, among many other things in that memorial speech:

"As the will of God is in heaven, so let him do."

But "What was the will of God? What would he do? Everyone believed that England would be invaded, and everyone knew that if she were invaded, a long period of enslavement would follow. Was that the will of God? The Americas would be turned into an armed camp should England be conquered, and the minds and energies of men marshaled and disciplined and regimented in a movement of sheer self-defense. In such a situation, where was the promise and longing for Zion? When would the kingdom come? As these questions were entertained during the speech, again that "little light" shone, and the words of our blessed Lord were reiterated with startling clarity and power. "Have I not said 'this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come'? How can the gospel of the kingdom be preached as a witness unless there is a kingdom to which witness can be borne? The forces of destruction shall not be permitted so far to engulf the world as to make impossible the building of Zion."

The consciousness that the Spirit had ministered brought peace to the soul. Now the course that should be taken was clear. It still is, for the church must preach the gospel and build up the waste places of Zion in preparation for the return of our Lord. These things are "of faith." The light within is kindled now by the Spirit from afar, for Jesus is that one Divine "far off event to which the whole creation moves."

All of us have received from the Lord the promise of a "safe return" to him. He is our life. He is the light by which we must walk. But what will happen as the days come and go, none of us know. If we are faithful, however, there shall always be on our pathway a little light, a little way ahead, so that we shall know the course we ought to take.

The return of our Lord to the earth is conditioned in the faith of the church. As that faith is exercised, and the light grows brighter and brighter, there will emerge the perfect day. It is rather futile for men to attempt to state the time when the Lord will return, endeavoring to fix the day on the calendar. It is not necessary to do this. In fact, if we did know the day and the hour of his second coming, it is likely that our natural propensities would destroy us. We would put off the hour of preparation, still thinking we had plenty of time. To those who truly expect the second coming of our Lord, he has already come in a very real way. He has made them his own by the revelation of his will. Those thus quickened are already "risen with Christ" and seek the things which are above-above and beyond the reach of time-serving, self-seeking, thing-maddened men of this present generation.

That Christ will personally return to rule and reign in righteousness on the earth, we know. The date on the calendar we do not know, neither shall we know until it is revealed. But knowledge of him is born in us because to us he has come already and is now fashioning in the midst of the nations such a community as shall show forth truly his saving power to the nations.