Lesson 3
The
Creation
Moses 1:27-42; 2-3
By Ken L. Anderson
The Creation
Surely one of the most well known religious accounts is that
of the creation. Not only Christians, but multitudes around
the world are familiar with this paramount event. While the
creation story is simple and forthright, there is a wealth
of deeper meaning to be gained from this chronicle. Among
the basic, profound truths we find encapsulated in this simple
narrative are:
- The
creation was a divine accomplishment.
- Not
only was the creation planned, but was and is part of a
much larger plan.
- We
are part of the great human family, with Adam and Eve as
our ancestors.
- Humans
are eternal in nature.
- The
separate and distinct members of the Godhead have differing
and complementary roles, each contributing to human salvation.
While much of these truths are evident in the Biblical creation,
some obscurity remains. We depend on modern revelation to
restore the accuracy and precision missing from Moses' original
account after the tampering of doctrinaires (Moses 1:41),
and we likewise benefit from the exposure of the falsehood
that has cropped up in its place. The creation can now be
properly told because of this process begun by Joseph Smith,
through the Book of Moses. Additionally, in our day, science
(physics, plate tectonics, chemistry, etc.) has already done
much to debunk every "old sectarian notion." Unfortunately,
still many are "kept from the truth" (D&C 123:12)
by deceptive philosophizing.
As has already been mentioned in Lesson 1, the faith necessary
to glean eternal gospel truths from the Bible narrative depends
upon "a correct idea of [God's] character, perfections,
and attributes."1 Parley P. Pratt clearly
points out that one cannot learn truth by building on fallacies;
to attempt such is only to create false faith. We cannot learn
what the creation story has to teach us about a loving Father
if we believe that he is a "being without body, parts
or passions." We cannot understand our eternal nature
if we are trapped within a concept that matter and nothing
are interchangeable. We can never realize divine purpose while
captivated by the idea that the creation was the ultimate
beginning. We must come to the creation account with faith
based on correct knowledge, and with a mind freed from obstructive
prejudice and debilitating traditions.2
Again Parley P. Pratt so ably points out in his Key to
the Science of Theology that the story of the creation
does not begin with the earth, but rather must be set
in its place as one event in an existing universe, orchestrated
by an ancient power. As such, the account naturally takes
on a much wider scope. In fact, it is difficult to separate
it from intertwined events such as the rebellion of Satan,
the advent of evil and temptation, the fall, and redemption,
among others (see "Creation" in Encyclopedia
of Mormonism, Vol. 1).
Commandments
Subsequent to the actual creation, and often overlooked in
that examination, are God's first commandments to his creations.
In the second and third chapters of Moses of our reading assignment
(and in the comparable verses in Genesis, also called the
"First Book of Moses") these admonitions demonstrate
purposes of the Planner, steps for us to take as eternal beings
working toward a salvation provided by that loving, all-powerful,
all-knowing God.
The creatures in the waters and the fowls of the air were
commanded to be fruitful and multiply. (Moses 2:22) This brings
them toward their realization or fruition. This is the one
and only commandment given them in this narrative, to endlessly
continue to increase, to reproduce.
Humans, on the other hand, have four specific commandments.
In order of importance, the commandments given to Adam &
Eve (and thus to all the spirit children of God, sent to the
physical world to grow and progress) were:
- "Be
one flesh" (Moses 3:24, Genesis 2:24)
- "Be
fruitful, and multiply" (Moses 2:28, Genesis 1:28)
- "Replenish
the earth, and subdue it" (Moses 2:28, Genesis 1:28)
- "Have
dominion" (Moses 2:28, Genesis 1:28)
We know that to be one flesh is a commandment to commit to
live the law of eternal marriage when the Lord provides us
with that opportunity.
We also know that the being fruitful and multiplying is a
commitment to have and raise children that may be given to
us by our Heavenly Father, to see that through physical reproduction
in ongoing generations bodies are provided for His spirit
children, our brothers and sisters.
Not so often examined is the third commandment, which comes
in two parts. The first part is the admonition to replenish
the earth. Among the definitions of replenish are perfect,
fill, nourish, and replace; all are appropriate in this instance.
In short, Adam & Eve were given (a portion of) the earth
as a stewardship with the charge to improve it, to make it
better. The second half of this commandment is to subdue the
earth, a rather strong word to emphasize the necessity of
forceful action, not through violence but dedication and determination.
Adam in particular was given the responsibility to be the
husband of the earth, to struggle against the thorn and the
thistle in order to produce food for living.
The fourth commandment, for the human family to rule over
the fish, fowls and beasts of the earth, is closely connected
to the previous. The difference is that God's creatures have
a greater measure of agency and volition, of movement and
action. Together these two commandments constitute the Father
turning over to His children the responsibility of caring
for his creations.
What attitude should we as members have towards animals, plant
life, and the earth as a whole, knowing that it is God's purposeful
creation given to us as an earthly calling to manage?
What feelings should we have towards other people, understanding
that we come from the same head?
The story of the creation is the principal story for each
of us in our own Family History. It is the beginning of our
personal genealogy. As such it should be the foundation of
our gospel posture and disposition.
We have a great work to accomplish. It is divine and purposeful.
It will lead us to eternal glories.
Perhaps most important of all we have learned that the Spirit
of God moves over the earth and God's creations prompting
us as His children, and of our efforts and accomplishments
it can testify, "It is good."
Notes
1 "There are three things necessary in order for any rational
and intelligent being to exercise faith in God. First,
the idea that He actually exists. Second, a correct
idea of His character, perfections, and attributes…” (Lectures on Faith, p. 38).
2 Key to the Science of Theology, Chapter 6 "Origin
of the Universe," pp. 42-3.
"In contemplating the works of creation, then, the student
must not conceive the idea that space, or time, or element,
or intelligence was originated, but rather that these are
eternal, and that they constitute the energies which act,
and the things acted upon, including the place and time of
action." (p. 45)
A preoccupation with beginnings leads to a preoccupation with
nothing, which leads finally to a great lack of faith in an
Eternal Creator. In fact, ultimate beginnings are not a given
and the possibility of nothing is questionable. Such painfully
mind-expanding concepts could not hope to be understood outside
"the household of faith."
(How could a being without passions have the will to create?)
