Power of God

Volume One—Chapter Fourteen THE POWER OF GOD

#The Nature of God’s Power

In this chapter I will make no effort to distinguish between the power of the Father and the power of the Son. From the perspective of us mortals, their power is the same.

There probably is no attribute of God more intriguing to us than his magnificent power. We stand in awe of that ability that allowed him to stand in the vastness of the universe and organized “world’s without number” (Moses 1:33). We cannot but wonder about the miracles, both ancient and modern, of which we have read or which we ourselves have witnessed. We marvel over the vast potential influence for good he has in all our lives. We are humbled as we realize the influence he has over the eternal fate of all humankind. All of this comes by virtue of his power. So, let us consider the nature of God’s power.

To more easily understand God’s power, it is helpful to separate it into three categories: (1) power in his honor, (2) power in his proffered blessings, and (3) judgmental power. We will consider each individually.

#Power in His Honor

Power and coercion. When we contemplate a human being with extraordinary powers, we assume he has power over others’ lives. We suppose he has the ability to influence the thinking and behavior of others. We also have concerns about such an individual. He makes us uneasy and apprehensive. Are his powers compulsory? Do his powers allow him to force another to do his will? Can he coerce another to do his bidding even when it is against the wishes of the other? Or, does he exercise his powers of influence in such a way that allows others their agency in accepting or his intervention? Can others choose whether or not to be subject to him?

We also want to understand his motives. What are his purposes in setting out to influence others? What does he want to accomplish? Is there anything of self interest in his agenda? We wish to know if his influence brings evil or beneficial results into the lives of the individuals being influenced.

Let us now assume our hypothetical individual with great powers is God himself. There is certainly no need for apprehension regarding his motives. We need not fear the end results of his exercising influence over us. His essential purpose relative to us, in fact his very obsession, is to live with each of us forever. He is constrained by the requirements of this mortal trial, but any influence he can exercise over us in this setting will surely be eternally directed to that end. Every interaction with him will help and enable us to one day return to our celestial home. He is not only righteous and loving, but he is the ultimate personification of those characteristics.

But what about God’s power to coerce us? Can God make or force things to happen? Does he have the power to exert his will in the life of an individual even when that individual does not wish to be so influenced?

Parenthetically, the realm of his influence extends well beyond that of the human inhabitants of our universe. Our universe consists entirely of matter which embodies intelligence. In our universe there are human beings, animals, plants, microscopic life forms, and much so-called inanimate matter. All of this is embodied intelligence. All intelligences possess agency. If God is to force anything to happen, he must first compel the thinking or actions of an intelligence. So we may re-ask these questions in a broader context: Does God have coercive power over all intelligences in his universe? Does he have the inclination, or even the ability, to force any intelligence to do anything against that intelligence’s will?

I believe, in some ways, each of us intuitively regards real power, in a sense, to be coercive or authoritarian power. The individual, we intuitively reason, who can control others by coercion—their thoughts, their actions, their priorities, certainly has power—real power. Several terms, other than coercive or authoritarian, exist for this power. These include dictatorial, overbearing, autocratic, magisterial, peremptory, domineering, despotic, tyrannical, sovereign, or undemocratic. Each bears a negative connotation which reflects the apprehension we all feel over someone who holds, or desires to hold, this type of power. By its nature, coercive power is non-indulgent and does not depend on the consent of anyone other than he who holds and exercises the power. Does God possess coercive power?

You may well respond to this question by saying, “God would do that. He would not coerce any of us to do something we don’t wish to do,” and you would be correct. But suppose God decided to impose his will on an intelligence contrary to the intelligence’s wishes. Does he have the power to do that? Apparently he does not.

Two characteristics of all intelligences are absolute and sacrosanct. These cannot be tampered with, even by an omnipotent God. The first is agency.1 God not only will not, but cannot, violate the principle of agency in his dealings with his intelligences. When the Father speaks, the intelligences are not compelled to obey. They have their unfettered agency. When God gives a command, he must wait and watch patiently to see if the intelligences obey. The second inviolable characteristic is existence. God cannot interfere with any intelligence’s ability to exist forever. It is not precisely accurate to say God may not or should not render invalid these two characteristics of each intelligence. Rather, he cannot do so. It is not within the realm of his power.

It is a profound principle indeed that the Gods accomplish their purposes only by a voluntary system of obedience or agency. They, the Gods, apparently learned long ago that any degree of compulsion or violation of agency introduces into the system the seeds of rebellion, revolution, and eventual societal dissolution.

A delightful example of God’s use of his power, and his refusal to be coercive, is found in the book of Abraham in the Pearl of Great Price. The “creation committee” was headed by the Lord Jehovah and included Michael (Adam). Imagine them in the process of physically creating the world and the rest of God’s universe. Can’t you just visualize the magnificence and resplendence of the moment as they divided the light from the darkness and the land from the waters. With dramatic flourish they create the sun, the moon, the stars, and the worlds without number. We can imagine being overwhelmed by the majesty and drama of it all. Suddenly, there is a pause in the action. The scripture says, “And the Gods watched those things which they had ordered until they obeyed” (Abraham 4:18). “They” in this verse refers to the intelligences assisting in the process of creation. “They” were working under the direction of the Gods. Though the Gods (Jehovah and Michael) had “ordered” or commanded them, it was now necessary to stop and await their consent and acquiescence.

We are given to understand few details of the process of creation. It seems likely that many, perhaps all, of the intelligences were involved in the process of creation. After all, each and every particle of organized matter created for our universe is intelligence embodied with matter. It is clear that Jehovah and Michael could not coerce the intelligences in that process. They were obligated to invite and request their voluntary participation.

We are addressing here God’s administrative functions. These include his creation of his universe and then managing its affairs during the first and second estates. His primary concern is the myriad intelligences undergoing the processes which will determine their eternal condition. In his administrative functions, he oversees and manages their affairs. He commands them and then addresses their concerns as they negotiate this dramatic and vital experience. In this function, he utilizes his powers—his administrative powers. It would seem, then, that these are clearly noncoercive.

Honor and power. We have referred to God’s administrative powers as “power in his honor.” What does God’s honor have to do with his power? If God does not possess the power to compel an intelligence to obey him, how does he accomplish his administrative functions? How did he create? How does he command? How does he lead? How does he work miracles? We read in the book of Abraham that “there is nothing that the Lord thy God shall take in his heart to do but what he will do it” (Abraham 3:17). Whence cometh the power to exercise his will in areas that obviously involve the participation of his intelligences?

The answer is that the vast host of intelligences in God’s universe are the basis of his power. The majority of the intelligences hold both the Father and the Son in the highest esteem. The intelligences revere and honor them. When God speaks to them, they obey. Since most of them are inclined to obey God’s “commands” and do his bidding, he is immensely powerful. The concept of intelligence-in-all-matter renders our universe a living, comprehending, communicating, obedient instrument of God’s will. We may say, then, that God is ordained from above (by his Father), but his power emanates from below. It comes from the host of intelligences he governs. In latter-day revelation the Lord Jehovah explained this concept. He said “I am from above, and my power lieth beneath” (D&C 63:59). The Lord’s “honor,” the esteem he is granted by those he governs, is the basis of his “power.” He therefore possesses power from or in his honor.

At one point, Satan urged the Lord Jehovah to share his power with him. Understanding fully the relationship between honor and power, Satan importuned the Lord, “Give me thine honor.” The Lord then inserted an explanatory comment: “which is my power” (D&C 29:36).

An earthly analogy may be helpful. A ward bishop is called by God and ordained by his stake president. This ordination is “from above.” But his success and status as a bishop depend upon the sustaining support he receives from his ward members, or from those “beneath.” He must be trusted and honored in his calling, else he will have little influence or power among the people in his ward.

God maintains his power, actually the support and honor of those intelligences he governs, by submitting himself to the strictest discipline. He must absolutely avoid any behavior that would destroy the love, confidence, and trust of those over whom he exercises his Godhood. He presides over the vast host of intelligences who look to him as the great and righteous dispenser of justice. Taking the formula for maintaining spiritual power, we may presume God’s power or “scepter [representing his power]” is “an unchanging scepter of righteousness and truth; and [his] dominion [is] an everlasting dominion, and without compulsory means it shall flow unto [him] forever and ever” (D&C 121:46). God would never act in any way contrary to the expectations of the intelligences. He is, to the very core, perfectly righteous, just, and consistent. There is nothing of arbitrariness in his behavior.

While God would never forsake his sacred trust, it is theoretically possible that he could do so. He does, of course, maintain his agency, and it is possible for him, even God, to commit sin. If he were to do so, he would cease to be God. God’s ceasing to be God is only a theoretical possibility which is referred to in the scriptures in a few places. This would happen only if God were to break the eternal law, which thing he would never do. Alma 42, for example, teaches that God must not violate the law of justice. D&C 1:31 provides an illustration of God’s relationship to the law of justice: “I the Lord cannot look upon sin with the least degree of allowance.” Strictly speaking is it theoretically possible for God to exercise his agency and violate the law of justice. Were he to do so, he would cease to be God (Alma 42:13, 22, 25). He, of course, never would.

Mormon 9:19 teaches: “And if there were miracles wrought then, why has God ceased to be a God of miracles and yet be an unchangeable Being? And behold, I say unto you he changeth not; if so he would cease to be God; and he ceaseth not to be God, and is a God of miracles.” This verse implies that if God were to become inconsistent and changeable, he would cease to be God. Titus 1:2 teaches that God “cannot lie” (see also D&C 62:6). Again, God could exercise his agency and act inconsistently or lie, but he would not. In all of this we must distinguish between what God would not ever do and what he cannot ever do. While he theoretically could commit sin, he cannot violate the agency of an intelligence. It is not within the realm of his power.

Priesthood power. Man is entitled, under certain circumstances, to borrow,

utilize, and direct, God’s power to accomplish the Lord’s righteous purposes. This is priesthood power. The principle of “honor” also applies in the utilization of this priesthood, but in a way that may surprise the reader. A man on earth, in the exercise of his priesthood calling, may see the need and seek to command the elements and thus accomplish the Lord’s purposes. He does this by calling upon God to allow him to borrow God’s divine power to accomplish these deeds and thereby exercise his “priesthood.” Even though the man is utilizing God’s power, it is apparently necessary for the man himself to earn the confidence of those intelligences that permeate all the elements of the earth. Only then will the intelligences allow him to utilize his priesthood powers.

The Lord revealed to Joseph Smith: “The rights of the priesthood are inseparably connected with the powers of heaven, and that the powers of heaven cannot be controlled nor handled only upon the principles of righteousness” (D&C 121:36). If the elements lack confidence in the man, then “the heavens withdraw themselves; the Spirit of the Lord is grieved; and when it is withdrawn, Amen to the priesthood or the authority of that man” (D&C 121:37).

#Is God Omnipotent?

We attribute to God the characteristic of omnipotence. Omnipotence suggests God is all powerful. He can do anything he wishes without limitations. Yet, here we are suggesting he does not have coercive power. Does this mean he is not, after all, omnipotent? Is he not all powerful?

God is omnipotent because he possesses all the power it is possible to possess. He possesses all of the power that could be possessed by any God. Agency is an inviolable principle in our universe. It is not possible for our Father in heaven or anyone else’s Father in heaven to possess the power or inclination to coerce another intelligence.

Thus far we have discussed God’s administrative powers. These are the powers by which he manages the affairs of his intelligences. By these also he created the plan whereby each intelligence may one day return and live with him. By these administrative powers, he oversees the affairs of his kingdom and the conditions of every intelligence. He inspires his prophets to minister as he would minister and love as he would love.

#Power in His Proffered Blessings

God’s administrative power is not the only type of power he possesses. God is abundantly armed with abilities to bless all mankind. By these blessings he has the power to profoundly influence for good the course of all our lives. One might argue that this is part of his administrative power, but I have chosen to separate the two in order to allow us a clearer view of the profound influence of his blessings. His ability to bless is real power.

God does not need the consent of man to proffer these blessings. As with his administrative power, however, there is nothing of coercion in this form of his power. No man is compelled to take advantage of them.

For one thing, he pours down upon the earth spiritual gifts and knowledge that enable us to grow spiritually. He makes available his divine attributes that we may acquire them as our own. God yearns for each of us to be exalted with him in the celestial heaven, and he makes that blessing a practical possibility. He provides each of us his pro bono gift of the light or Spirit of Christ. He extends to each of us his tangible love and support during our mortal trial. In summary, he offers us everything he has and is. It’s all ours for the taking. All these blessings are available whether or not anyone chooses to partake of them. An individual’s having the opportunity to

partake of these great blessings is contingent upon his obedience. Can there be any more powerful influence for good anywhere in the universe?

The Lord himself implied that his flooding of the earth with knowledge is a manifestation of his power: “What power shall stay the heavens? As well might man stretch forth his puny arm to stop the Missouri river in its decreed course, or to turn it up stream, as to hinder the Almighty from pouring down knowledge from heaven upon the heads of the Latter-day Saints” (D&C 121:33).

#Judgmental Power

It is appropriate that we review here the law of justice. It is one of the simplest, yet most fundamental and vital laws in the universe: All things (all decisions, actions, rewards, punishments) undertaken during the process of a man’s quest for his eternal future must happen with complete fairness. No individual will be afforded any unfair advantage in that process. Also, no individual will be unfairly penalized during his period of testing. Consummate fairness is the standard—it must not be compromised. The law of justice will apply in the eternities and in all matters having to do with the eternities. Unfortunately, it applies only inconsistently here on earth.4

By virtue of the Savior’s atoning sacrifice, he has judgmental power over all men, actually over all intelligences in our universe. In this role he has two functions:

1. First, for our purposes he is the author and perfect embodiment of the eternal law. His gospel and commandments spell out the rules that apply to our salvation—the commandments of the gospel of Jesus Christ.

2. No human being will ever live the law perfectly. No one will ever merit salvation strictly on his own merits. Thus, the Savior determines to what extent each individual must comply with the law in order to qualify for the blessings of his atonement and for salvation in the celestial, terrestrial, or telestial kingdoms. The Lord assesses each individual’s performance relative to the law and renders a binding judgment as to what degree of salvation he or she is worthy. Those who enforce the demands of justice actually do the enforcing, but because of the Savior’s atoning sacrifice, he is allowed free exercise of his prerogatives in judging all the intelligences.

This is a great power indeed. Into his hands all judgment is placed (John 5:22). He will designate those who are worthy of exaltation and those who are not. For those who are worthy, he will plead their cases before those who enforce the demands of justice. This is necessary since the law of justice holds that no one guilty of sin can be exalted based on their own merits. For those who are unworthy of exaltation, and must inherit a lesser degree of glory, he will plead their cases as well. Some levels of salvation will be closed to these less worthy souls.

In effect, we see the operation of a system of checks and balances in God’s government. We may draw an analogy from the Constitution of the United States of America. It defines the three branches of government—legislative, judicial, and executive. The legislative writes the laws. The judicial interprets the law. The executive enforces the law. By analogy, the Savior is the “legislative branch.” He is the law, the complete embodiment of the law. This law is not recorded and kept on file in some celestial reference library. Rather, it is engraved into the soul of the Savior (and the Father, of course). It is manifest in the spiritual light radiating from him to fill the immensity of space. The Savior also is the “judicial branch.” He is the judge—the perfect judge as it turns out. Enforcing of his righteous laws does not fall to him. Rather, enforcement of the law is incumbent upon those who enforce the demands of justice. Justice must always be satisfied. In other words, every matter must be decided with perfect fairness. If an individual is unrepentant and eventually only worthy of a lesser degree of glory, then he will receive that lesser degree of glory. The Savior’s judgment declares it appropriate and the law of justice makes it happen. There is no choice. The Lord’s judgments are inevitably and incontestably fair. The demands of justice will be met. This is absolute:

But there is a law given, and a punishment affixed, and a repentance granted; which repentance, mercy claimeth; otherwise, justice claimeth the creature and executeth the law, and the law inflicteth the punishment; if not so, the works of justice would be destroyed, and God would cease to be God (Alma 42:22).

Those who enforce justice are never placed in a situation where it is necessary to second guess the Savior’s decision of judicial judgment. All concur in all his decisions and are grateful for his participation.

We previously concluded there is nothing of coercion in the Father’s plan. We know that neither the Father nor the Son can override the agency of any individual. But what about the Savior’s judgmental power? Do not his judgments often result in some measure of coercion? Theoretically, an individual may wish to enter the celestial heaven but be judged unworthy of exaltation. Does this mean that individual’s agency is set aside?

It is important to recognize that the Lord’s judgments do not interfere with any individual’s agency. Though there is often coercion as a result of the Lord’s judgments, the coercion occurs as freedoms (not agency) are limited through an individual’s disobedience to law. Agency never was the right to do anything one wishes. Agency is the right to choose among available alternatives. Freedom is possession of many alternatives. But freedoms must be earned. If they are not earned, they are

unavailable. And the individual must suffer the consequences.

Thus, the utilization of agency (but not agency per se) has certain absolute restrictions. The unrepentant sinner, for example, is absolutely prevented from choosing to be resurrected with a celestial body and residing in the celestial kingdom. That alternative is not available to him. For the sinner, there are many spiritual options that are closed. And why should this be? Why is it right for some choices to be out of reach to any given individual? If it were not so, it would violate the law of justice. It simply would not be fair if each and every individual had all choices automatically open to him, regardless of past behaviors and attitudes. Does God, then, in his judgmental function, exercise coercion over his intelligences? Technically, he does not. He does declare the judgment, but the coercion is carried out by those who enforce the demands of justice.

One example of coercion is seen in the plight of Satan and his minions. They exist with significant restrictions. They will never, for example, receive mortal bodies or resurrected bodies. If it were possible, they would certainly happily accept exaltation. It is not. They do not have the freedom to choose celestial glory or, in fact, any degree of glory. Satan has other absolute restrictions. For example, “Power is not given unto Satan to tempt little children” (D&C 29:46-47). And during the Millennium, he will be bound (see Revelation 20:2-3, 7; also D&C 43:31; 45:55; 88:110-111). We might assume the binding of Satan is due to the righteousness of the people alive on the earth during the Millennium. It seems likely, however, that some measure of coercion will be applied to restrict his activities at that time. Who would doubt that Satan and his minions would elect any eternal fate other than the one to which they have been sealed up—that of eternity in outer darkness. But they do not have that freedom, and the law of justice will see to it. There obviously are coercive and compelling influences operating here. Again, they are applied by those who enforce the demands of justice.

#Satan’s Power

As the power of God emanates from those intelligences who love and obey him, so the power of Satan comes from those disobedient, rebellious intelligences willing to do his bidding. We will discuss Satan’s powers more in chapter 16, The Role of Satan. We will learn there that those of his followers who give Satan his power have little power themselves.

1 See chapter 13, Agency and Freedom.

See a discussion of man’s ability to borrow God’s power in volume 2, chapter 12, Priesthood.

See chapter 7, Spiritual Growth—Gifts of the Spirit, and chapter 8, The Blessings of Spiritual Gifts.

4 For a more complete discussion of the law of justice, please see chapter 12.

See “Three Essential Factors in the Final Judgment” in chapter 8, The Blessings of Spiritual Gifts.

See chapter 13, Agency and Freedom.