"When, at the dawn of science in Greece, the ancient religion was disappearing like a mist at sunrise, the pious and thoughtful men of that country were thrown into a condition of intellectual despair. Anaxagoras plaintively exclaims, 'Nothing can be known, nothing can be learned, nothing can be certain, sense is limited, intellect is weak, life is short.' Xenophanes tells us that it is impossible for us to be certain even when we utter the Truth. Parmenides declares that the very constitution of man prevents him from ascertaining absolute Truth. Empedocles affirms that all philosophical and religious systems must be unreliable, because we have no criterion by which to test them. Democritus asserts that even things that are true cannot impart certainty to us; that the final result of human inquiry is the discovery that man is incapable of absolute knowledge; that, even if the truth be in his possession, he cannot be certain of it. Pyrrho bids us reflect on the necessity of suspending our judgment of things, since we have no criterion of truth; so deep a distrust did he impart to his followers that they were in the habit of saying, 'We assert nothing; not even that we assert nothing.' Epicurus taught his disciples that truth can never be determined by reason. Arcesilaus, denying both intellectual and sensuous knowledge, publicly avowed that he knew nothing, not even his own ignorance! The general conclusion to which Greek philosophy came was this: that, in view of the contradiction of the evidence of the senses, we cannot distinguish the true from the false; and such is the imperfection of reason, that we cannot affirm the correctness of any philosophical deduction." I make these quotations to show that no Teacher satisfactory definition of Truth, either in ancient or modern times, either in religion or philosophy, has been given, and also to call attention to the fact that if Joseph Smith has given a definition of Truth that appeals with irresistible force to the understanding of men, it must be a strongly original utterance; a revelation of the utmost importance. Such a definition, I believe, he has given. In 1833 he said: "Truth is knowledge of things as they are, and as they were, and as they are to come." This I hold to be the completest definition of Truth found in human literature. It deals with relative truth, absolute truth, and truth unfolding or becoming. It may be objected that this definition is defective in that it appears to make Truth depend upon knowledge. "Truth," says the definition, "is knowledge of things as they are," etc. This part of the definition deals with relative Truth merely. "Truth as it appears to us," says S. Baring-Gould, "can only be relative, because we are relative creatures, have only a relative perception and judgment. We appreciate that which is true to ourselves, not that which is universally true."