The Philosophy of “Mormonism”

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ing in their character of working men who abhorred war, they steered their boat landwards. In an evil hour they were espied by the Russian troops who at that time had orders, it is said, to slay every human being who wore a pigtail. Each of the three hundred defenseless coolies at once became a target for Muscovite bullets. It must have been a sick-

ening sight when it was all done. But it was not on that "sentimental" ground that the Chinese felt indignant at it; they stigmatized it as an act of cruel injustice. It was also utterly useless.

It taxes ones credulity to believe that there can be any verification of the awful condition which the following describes:

Men, women, boys, girls and babes in arms had been shot, stabbed and hewn to bits in this labyrinth of streets, and now, on both banks of the river, reigned the peace described by Tacitus. In the trees of the deserted tea gardens, and in the great weeping willows by the way, no solitary song-bird relieved the eerie silence; the bats alone flitted about in the dusky air, and ungainly carrion birds circled around with funereal clang of wings. Fire and sword had put their marks upon this entire country. The untrampled corn was rotting in the fields, the pastures were herdless, roofless the ruins of houses, the hamlets devoid of inhabitants. In all

the villages we passed, the desolation was the same. Day after day, hour after hour, sometimes minute after minute, bloated corpses, pillowed on the crass ooze, drifted down the current, now getting entangled in the ropes, now caught by an obstacle near the shore. Three livid corpses were thus held fast on a little islet in midstream, and the shallows around kept me a few yards to the lee of them for not less than six hours of a scorchingly hot day. Hard by a spot named Koh So, I saw two bodies on the low-lying ledge of the shore. Accustomed by this time to behold in the broad light of day some of the horrors which the soil of the grave-

yard hides from all living things but the worms, I should have glided

carelessly past them but for the pathos of their story, which needed no

articulate voice to tell. father and his boy of eight had been shot A down in the name of civilization while holding each others hands and praying for mercy. And there they lay, hand still holding hand, while a brown dog was slowly eating one of the arms of the father. To Euro- the peans at home such a sight would appeal with force; to Chinamen it is embodiment of spiritual as well as physical misery, for the son who should have kept his father's memory alive in this world, and been help-

ful to him in the world to come had been cut down as well as himself.

killing a man in his sins so as to ensure his eternal damnation, It was like

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which was one of the many forms of assassination in medieval Italy. I

looked at the faces of the little boy and his father, and I can see them still, as clearly, and almost as concretely as I saw them on that day. Truly it is not "sickly sentimentality" that marks the attitude of European culture-bearers towards China.

A VISION.

Disconsolate and weary, I plodded through the rain; When suddenly my inner eyes Lit up and I saw other skies My soul that was so dreay, Came back to life again.

A sunny sky, a yellow strand; Blue waters lap against the sand; Soft breezes come from o'er the sea And bend the blue-bells on the lea. A little child upon the shore, With golden curls that tumble o'er Two pearly cheeks; the soulful eyes Bear blessed light from Paradise. With tenderness they gaze in mine, I feel the thrill of love divine And then the whole bright scene is gone, And in the rain I'm plodding on.

Thus when despair is nearest, Some ray of hope is seen; A landscape fair, a smiling face, Will glorify some commonplace; Low clouds, 'though black, have clearest Partings of light between. Nephi Anderson. Brigham, November 11, 1900.

THE PHILOSOPHY OF "MORMONISM."* BY DR. JAMES E. TALMAGE, OF THE UNIVERSITY OF UTAH.

It is not my purpose in appearing before you on the present occasion to enact the role of a missionary or a proselyter; nor do I understand from the SDirit or the letter of the invitation extended by the Denver Philosophical Society, that such was the desire or intention. Though many words of our rich English tongue have lost the deep fullness of their original signification, and have today but a faded meaning, "philosophy" still shines forth in the

lustre of its derivation as the love of wisdom and of truth. My humble effort is to present before you the plain and simple truth concerning the religious system known to the world as "Mormonism," leaving to your good judgment the question of worth as to the matter presented. And if in pursuance of this purpose I show myself opposed to some of your cherished beliefs and firmly established precepts, you will, I doubt not, allow me the liberty of plain statement, and the right to differ from you, as you most assuredly have the right to differ from me. Yet I believe that a fair and unbiased comparison of the doctrines of "Mormonism" with the professed beliefs of other Christian sects, may show more points of agreement than of antagonism, more resemblances than differences. In attempting to address you on "The Philosophy of 'Mormonism,' " a subject that has been chosen for me, I assume that

*A lecture delivered by invitation under the auspices of the Denver Philosophical Society, at Denver, Colorado, March 14, 1901.

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no discussion of Christianity in general or of the philosophy of Christianity is expected. The "Mormon" creed, so far as there is a creed professed by the Latter-day Saints, is preeminently Christian in theory, precept, and practice. In what respect, then, yon may very properly ask, does "Mormonism" differ from the faith and practice of other professedly Christian organizations — in short,

what is "Mormonism?" First,let it be remembered that the term "Mormon," with its derivatives, is not the official designation of The Church with which it is usually associated. The name was originally applied in a spirit of derision, as a nick-name in fact, by the opponents of The Church; and was doubtless suggested by the title of a prominent publication given to the world through Joseph Smith in the introductory epoch of The Church's history. This, of course, is the Book of Mormon. Nevertheless, the people have accepted the name thus thrust upon them, and answer readily to its call. The proper title of the organization is "The Church of Jesus Christ of Latter-day Saints." The philosophy of "Mormonism" is declared in the name. The people claim this name as having been bestowed by revelation and therefore that, like other names given of God, as attested by scriptural instances, it is at once name and title combined. The Church declines to sail under any flag of man-made fabric; it repudiates the name of mortals as a part of its title, and

thus differs from Lutherans and Wesleyans, Calvinists and Mennonites, and many others; all of whom, worthy though their organizations may be, elevating as may be their precepts, good as may be their practices, declare themselves the followers of men. This is not the church of Moses or the prophets, of Paul or of Cephas,

of Apollos or of John; neither of Joseph Smith nor of Brigham Young. It asserts its proud claim as The Church of Jesus Christ. It refuses to wear a name indicative of distinctive or peculiar

doctrines; and in this particular, it differs from churches Catholic and Protestant, Presbyterian, Congregationalist, Unitarian, Methodist and Baptist; its sole distinguishing features are those of the Church of Christ. In an effort to present before you in concise form the cardinal doctrines of this organization, I cannot do better than quote the so-called "Articles of Faith of the Church of Jesus Christ of

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Latter-day Saints," which, under this title, have been in published form before the world for over half a century. 1. We believe in God, the Eternal Father, and in his Son, Jesus Christ, and in the Holy Ghost. 2. We believe that men will be punished for their own sins, and not for Adam's transgression. 3. We believe that, through the atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the gospel. 4. We believe that the first principles and ordinances of the gospel are: First, Faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on of Hands for the Gift of the Holy Ghost. 5. We believe that a man must be called of God, by prophecy, and by the laying on of hands, by those who are in authority, to preach the gospel and administer in the ordinances thereof. 6. We believe in the same organization that existed in the primitive church, namely, apostles, prophets, pastors, teachers, evangelists, etc.

7. We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, etc. .

8. We believe the Bible to be the word of God, as far as it is translated correctly; we also believe the Book of Mormon to be the word of God. 9. We believe all that God has revealed, all that he does now reveal, and we believe that he will yet reveal many great and important things pertaining to the Kingdom of God. 10. We believe in the literal gathering of Israel and in the restoration of the Ten Tribes. That Zion will be built upon this continent. That Christ will reign personally upon the earth, and that the earth will be renewed and receive its paradisiacal glory. 11. We claim the privilege of worshiping Almighty God according to the dictates of our conscience, and allow all men the same privilege, let them worship how, where, or what they may. 12. We believe in being subject to kings, presidents, rulers and magistrates, in obeying, honoring and sustaining the law. 13. We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men indeed we may say that we follow the ad- ;

monition of Paul, We believe all things, we hope all things, we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report or praiseworthy, we seek

lifter these things.— Joseph Smith.

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This brief statement appears over the signature of Joseph Smith — the man whom the Latter-day Saints accept as the instrument in Divine hands of re-establishing the Church of Christ on earth, in this the Dispensation of the Fullness of Times. Let it not be supposed, however, that the Articles of Faith which I have read to you, are, or profess to be, a full code of the doctrines of The Church, for, as declared in one of the "Articles," belief in continuous revelation from Heaven is a characteristic feature of "Mormonism." Yet it is to be noted that no iota of doctrine has been promulgated which by even strained interpretation could be construed as antagonistic to this early declaration of faith. Nor has any revelation to The Church yet appeared in opposition to earlier revelation of this or of by-gone dispensations. To most of the declarations in the Articles of Faith, many sects professing Christianity, to many of them, all Christian organizations could and professedly do subscribe. Belief in the existence and powers of the Supreme Trinity; in Jesus Christ as the Savior and Redeemer of mankind; in man's individual accountability for his doings; in the acceptance of sacred writ as the Word of God; in the rights of worship according to the dictates of conscience; in all the moral virtues; —these professions and beliefs are common property in the realm of Christendom. There is no peculiarly "Mormon" interpretation, in the light of which these principles of faith and practice are viewed by the Latter-day Saints, except in a certain simplicity and literalness of acceptance gross literalness, unrefined materialism, it has been called by some opponents of this people. The Gospel plan as accepted and taught by the Latter-day Saints is strikingly simple; disappointing in its simplicity, indeed, to the mind that can find satisfaction in mysteries alone, and to him whose love for metaphor, symbolism and imagery are stronger than his devotion to truth itself, which may or may not be thus embellished. The Church asserts that the wisdom of human learning, while ranking among the choicest of earthly possessions, is not essential to an understanding of the Gospel; and that the preacher of the Word must be otherwise endowed than by the learning of the schoolmen. "Mormonism" is for the wayfaring man, not less than for the learned, and it possesses a simplicity ad-

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apting it to the one as to the other. A few of the characteristically "Mormon" tenets may perhaps be profitably considered. "Mormonism" affirms its unqualified belief in the Godhead as the Holy Trinity, comprising Father, Son and Holy Ghost; each of the three a separate and individual personage; the Father and the Son each a personage of spirit and of immortalized body; the Holy Ghost a personage of spirit. The unity of the Godhead is accepted in the literal fullness of scriptural declaration — that the three are one in purpose, plan and

method; alike in all their Godly attributes; one in their divine omniscience and omnipotence; yet as separate and distinct in their personality as are any three inhabitants of earth. "Mormonism" claims that scripture passages declaring the oneness of the Trinity admit of this interpretation; that such indeed is the natural interpretation; and that the conception is in accord with reason. We hold that mankind are literally the spiritual children of God; that even as the Christ had an existence with the Father before coming to earth to take upon himself a tabernacle of flesh, to live and to die as a man in accordance with the pre-ordained plan of redemption, so, too, every child of earth had an existence in the spirit-state before entering upon this mortal probation. We hold the doctrine to be reasonable, scriptural and true, that

mortal birth is no more the beginning of the soul's existence than is death its end. The time-span of mortal life is but one stage in the soul's career, separating the eternity that has preceded from the eternity that is to follow. And this mortal existence is one of the Father's great gifts to his spiritual children, affording them the opportunity of an untrammelled exercise of their free agency, the privilege of meeting temptation and of resisting it if they will, the chance to win exaltation and eternal life. We claim that all men are equal as to earthly rights and human privileges; but that each has his individual capacity and capabilities; that in the primeval world there were spirits noble and great, as there were others of lesser power and inferior purpose. There is no chance inthe number or nature of spirits that are born to earth; all who are entitled to the privileges of mortality and have been assigned to this sphere shall come at the time ap-

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pointed, and shall return to inherit each the glory or the degradation to which he has shown himself adapted. The gospel as understood by the Latter-day Saints affirms the unconditional free- — agency of man his right to accept good or evil, to choose the means of eternal progression or the opposite, to worship as he elects, or to refuse to worship at all — and then to take the consequences of his choice. "Mormonism" rejects what it regards as a heresy, the false doctrine of pre-destination, as an absolute compulsion or even as an irresistible tendency forced upon the individual toward right or wrong —as a pre-appointment to eventual exaltation or condemnation; yet it affirms that the infinite wisdom and fore-knowledge of God makes plain to him the end from the beginning; and that he can read in the natures and dispositions of his children, their destiny. "Mormonism" claims an actual and literal relationship of parent and child between the Creator and man —not in the figurative sense in which the engine may be called the child of its builder; not the relationship of a thing mechanically made to the maker thereof; but the connection between father and offspring. In short it is bold enough to declare that man's spirit being the off-

spring of Deity, and man's body though of earthy components yet being in the very image and likeness of God, man even in his present degraded — aye, fallen condition— still I possesses, if only in a latent state, inherited traits, tendencies and powers that tell of his more than royal descent; and that these may be developed so as to make him, even while mortal, in a measure Godlike. But "Mormonism" is bolder yet. It asserts that in accordance with the inviolable law of organic nature —that like shall be-

get like, and that multiplication of numbers and perpetuation of species shall be in compliance with the condition "each after his kind," the child may achieve the former status of the parent, and that in his mortal condition man is a God in embryo. However far in the future it may be, what ages'may elapse, what eternities may pass before any individual now a mortal being may attain the rank and sanctity of godship, nevertheless man carries in his soul the possibilities of such achievement; even as the crawling caterpillar or the corpse-like chrysalis holds the latent possibility, nay, bar-

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ring destruction in an earlier stage, the certainty indeed, of the winged imago in all the glory of maturity. "Mormonism" claims that all nature, both on earth and in heaven, operates on a plan of advancement; that the very Eternal Father is a progressive Being; that his perfection, while so complete as to be incomprehensible by man, possesses this essential quality of true perfection —the capacity of eternal increase. That therefore, in the far future, beyond the horizon of eternities perchance, man may attain the status of a God. Yet this does not mean that he shall be then the equal of the Deity we worship, nor that he shall ever overtake those intelligences that are already beyond him in advancement; for to assert such would be to argue that there is no progression beyond a certain stage of attainment, and that advancement is a characteristic of low organization and inferior purpose alone. We believe that there was more than the sounding of brass or the tinkling of wordy cymbals in the fervent admonition of the Christ to his followers — "Be ye therefore perfect, even as your Father which is in heaven is perfect." But it is beyond dispute that in his present state, man is far from the condition of even a relatively perfect being. He is born heir to the weaknesses, as well as to the excellencies, of generations of ancestors; he inherits potent tendencies for both good and evil; and verily, it seems that in the flesh he has to suffer for the sins of his progenitors. But divine blessings are not to be reckoned in terms of earthly posssessions or bodily excellencies alone; the child born under conditions of adversity may after all be richly endowed with opportunity, opportunity which, perhaps, had been less of service amid the surroundings of luxury. We hold that the Father has an individual interest in his children; and that surely in the rendering of divine judgment, the conditions under which each soul has lived in mortality shall be considered. "Mormonism" accepts the doctrine of the fall, and the account of the transgression in Eden, as set forth in Genesis: but it affirms that none but Adam shall ever have to account for Adam's disobedience; that mankind in general are absolutely absolved from the responsibility for that "original sin," and that each shall answer for his own transgressions alone. That the Fall was foreknown of God — that it was the preordained means by which the necessary

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condition of mortality should be inaugurated; and that a Redeemer was provided, before the world was. That general salvation, in the sense of redemption from the effects of the Fall, comes to all without their seeking it; but that individual salvation or rescue from the effects of personal sins is to be acquired by each for him- self by faith and good works through the redemption wrought by Jesus Christ. The Church holds that children are born to earth in a sinless state, that they need no individual redemption; that should they die before reaching years of accountability, they return without taint of earthly sin; but if they attain youth or maturity in the flesh, their responsibility increases with their development. According to the teachings of "Mormonism," Christ's instructions to the people to pray "Thy Kingdom come, thy will be done, on earth as it is in heaven" was not a petition for the impossible, but a fore-shadowing of what shall eventually be. We believe that the day shall yet come when the Kingdom of God on earth shall be one with the Kingdom in heaven; and one King, shall rule in both. The Church is regarded as the beginning of this Kingdom on earth; though until the coming of the King, there is no authority in The Church exercising or claiming temporal rule or dominion among the governments of earth. Yet The Church is none the less the beginning of the Kingdom, the germ from which the Kingdom shall develop. And The Church must be in direct communication with the heavenly Kingdom of which the earthly Kingdom when established shall be a part. Of such a nature was The Church in so far as it existed before the time of Christ's earthly ministry; for the biblical record is replete with instances of direct communication between the prophets and their God. The scriptures are silent as to a single dispensation in which the spiritual leaders of the people depended upon the records of earlier times and by-gone ages for their guidance; but on the contrary, the evidence is complete that in every stage of The Church's history the God of heaven communicated his mind and will unto his earthly representatives. Israel of old were led and governed in all matters spiritual and to a great extent in their temporal affairs by the direct word of revelation. Noah did not depend upon the record of God's dealings