Christlikeness: Intellectual Culture

The Savior exhibited and valued INTELLECTUAL CULTURE. We do not perceive that he at any time showed a disposition, to separate religion from rationality. Even in early youth he exhibited a strong desire of knowledge. It is related of him at the early period of twelve years of age, that he was found in the Temple, sitting in the midst of the Jewish religious teachers, "both hearing them, and asking them questions. And all, that heard him, were astonished at his understanding and answers." He knew very well, that religion must have a basis in the perceptions; and that its existence, without some degree of knowledge and reflection, is a natural impossibility. He knew also, that religion cannot be spread abroad from heart to heart, so as to take root to any great extent and become effective in those who are ignorant of it, except by means of the truth. And accordingly he improved his early opportunities of knowing; and while he grew in stature and in favor with God and with man, it is stated also, that he "grew strong in spirit," and that "he increased in wisdom." In particular, he seems to have nourished and strengthened himself intellectually by the faithful study of the divine lessons of the Old Testament. His repeated public instructions in the Synagogues are a proof of his intimate knowledge of the Scriptures. In all his personal and private intercourse also, even on occasions, which were calculated to agitate and afflict him, he was calmly deliberate, reflective, and argumentative. In his interviews with his disciples, in his conversations with publicans and sinners, in his controversies with the Pharisees and Sadducees, and on all similar occasions, it is very evident, that he acted not by passion, but by sober judgment; not by impulses but in a truly reflective and rational manner; meeting argument with argument; opposing scripture to scripture, as one who knew how to wield the "sword of the Spirit;" and subverting sophistry with the well considered and appropriate responses of truth.

The First Period in the History of Human Redemption

Among the wonderful works of God there is none more worthy of attention, none more important in its results, both to this world and to other worlds, than that of man's redemption. Man, in the exercise of that freedom of choice which God had given him, had no sooner fallen into sin and consequent ruin, than God announced to him, though at first obscurely, the great plan of salvation. As all Adam's posterity were involved in his fall, the plan of redemption, which has a relation to the whole human race in all ages of the world, occupies a great extent of time. Beginning with the promises to Adam and the early patriarchs, which were at first obscurely, and afterwards more clearly, made, it gradually unfolds itself in successive dispensations; but at last  we  see it in distinctness and as a whole.

The plan of human redemption may be divided, for the purpose of more distinct views of it, into two great periods; — including some subordinate distinctions and periods, to which it is not necessary to give particular attention here.