--- title: Improvement Era description: Monthly periodical of the Mormon church, 1897 onward. This library holds the issues of November 1897 to December 1930. authors: - Cowley, Matthias F. collections: - periodicals tags: - magazine - improvement-era periodical: Improvement Era volume: 8 number: 1 published: 1904-11 publisher: Young Men’s Mutual Improvement Associations publisher_place: Salt Lake City language: en type: magazine reference: 'Matthias F. Cowley, "The Leaven of Life," *Improvement Era* 8, no. 1 (November 1904): 23–27.' source: url: https://archive.org/details/improvementera0801unse transcription: Transcribed from the Internet Archive scan of each issue (the item for each issue is named in the issue's own source); unnumbered advertising leaves are omitted, printed page numbers are kept as page markers. identifier: improvementera0801unse start_page: 23 end_page: 27 rights: status: public-domain basis: US publication 1930 or earlier (published 1904-11) source: https://archive.org/details/improvementera0801unse publication_year: 1904 note: The Internet Archive item metadata carries a blanket "© Copyright by Intellectual Reserve, Inc." notice. The library owner judged it inapplicable because this issue was published in 1904, before 1931; a scan-level notice does not restore copyright. --- # The Leaven of Life THE LEAVEN OF LIFE. BY ELDER MATTHIAS F. COWLEY, OF THE QUORUM OF TWELVE APOSTLES. It is marvelous how the changes in modern Christian teachings bear testimony that Joseph Smith was an inspired prophet of the Lord. He declared that the gospel revealed to him would yet revolutionize the religious world. In fulfilment of his words, we may cite a number of doctrines, now accepted by many Christians, which were first taught in this age of the world by that latter-day prophet. When he announced them, they were derided as heresies, by rehgious ministers. Among those doctrines was the principle of salvation for the dead — that those who had lived and died without the gospel in this life would have an opportunity to receive it in the world to come. In later years, these views were advocated and ably defended by the renowned orator of the Brooklyn pulpit — Henry Ward Beecher, by Dr. Thomas, of the Methodist church in Illinois, and doubtless by many other exponents of modern Christianity. The law of tithing was revealed to the prophet Joseph, and established as a standing law of the Church as early as 1838. In the practice of this divine law by the Latter-day Saints, they were made light of by their opponents, who said that tithing was but a scheme of designing men to enrich themselves, at the expense of the people. A few years ago, a Methodist gentleman handed me a pamphlet, and remarked as he did so: "This explains one of the strongest doctrines of your faith, and I wish you to read it through." After reading it, I was not a little surprised to learn that it was a strong argument in favor of the law of 24 IMPROVEMENT ERA. tithing. The evide nee was brought forth in a clear, convincing manner, from the Old and New Testaments. The recommendation was made that all Christianity should adopt the law of tithing as a rule of faith and p ractice. This tract was written by a Methodist preacher. Only last year, 1903, the Epworth League of the Methodist Episcopal church of Los Angeles, California, entered into a solemn covenant that they would consecrate one-tenth of all their income, ann ually, to the cause of truth, as exemplified in the law of tithing. Explanatory of their views and intentions, they published the following card: god's financial plan. Believing that all Christians should S5^stematically and sacredly set aside a certain proportion of their income for the cause of Christ; and, furthermore, that it is the plain teaching of God's word,and his financial income belongs to him; therefore, we hereby plan, that one-tenth of our covenant with God and one another, that we will set aside one-tenth of oar iaoomj, hold it as a sacred trust and give it for the cause of Christ. That we, who make this covenant by attaching our names hereto, shall be known as the members of the Tithing Band of the Epworth League, First Methodist Episcopal Church of Los Angeles. Joseph Smith taught, and the Book of Mormon teaches, that innocent children, who die before arriving at the age of accountability, are redeemed by the blood of the Savior. This doctrine was also set down as a heresy, and ministers said that thousands of children were in hell, as a result of somebody's failure to secure for them the baptismal ordinance. This doctrine, denounced in the Book of Mormon as "an abomination in the sight of God," was strenuously taught by one faction of Christians for more than two hundred and fifty years. Now comes the great National Convention of Presbyterians, held in Los Angeles in 1903, and officially discards the doctrine of infant damnation as being untrue, unscriptural, unmerciful, inconsistent and unjust. We are glad to see them make a little closer approximation to the truth. Had they listened and heeded the voice of an inspired prophet, they might have dispensed with this false and cruel dogma three-quarters of a century ago. THE LEA VEN OF LIFE. 25 In the matter of new revelation, the Prophet Joseph said that if the world would not receive the revelations of God to him for their salvation, that revelations would be given from beneath. At the time of this prediction, spiritualism had not developed in America; but soon after this,the work of spiritual mediums began in New York, through the instrumentality of two young ladies by the name of Fox. Since then, clairvoyancy, hypnotism, manner of manifestations from that source, spint-rappip^gs,and all have been witnessed by the people. Signs hang over the sidewalks to be read by the passers-by, "Madam clairvoyant. , Spiritual communication with the dead for twenty-five cents" (or some other paltry sum). In these spirit rappings, neither the spiritual nor intellectual well-being of man is promoted. No rule of conduct is given, no special mission to the children of God is assigned; and yet thousands, actuated by morbid curiosity and superstition, prefer this to the revelations of God which point the way to eternal truth, and lead men to an understanding of the plan of salvation. In the matter of men and women being entitled equally to a uniform understanding of the gospel and the enjoyment of the gifts, blessings and powers, Joseph Smith taught, as Jesus did, that whosoever should do the will of the Father should know of the doctrme. All obedient observers of the laws and ordinances of the gospel were to enjoy its spiritual gifts. In other words, no man, or set of men, constituting a ministry, should have a monopoly of the knowledge of God and the possession of spiritual light and power; but these blessings should be had and exercised by the — — people of God men and women, old and young to the extent of their confidence in and practice of his holy word. Paul described the simplicity of true worship by saying that the gifts of the gospel were distributed among the congregation, so that one might speak in tongues, another interpret, another prophesy, another relate a vision or a dream given him by the Lord; that healings, visions, revelations, gifts and blessings should be enjoyed by all the people. That these blessings have been restored to the earth, and exercised in the Church of Jesus Christ, cannot be truthfully denied by any man or woman acquainted with the facts. That such a condition should exist is coming to be : 26 IMPROVEMENT ERA. admitted by the most thoughtful men of the age. To enjoy these blessings, the recipient must live for them, exercise his own per- sonal faith, and live a pure life. It cannot be done by proxy. Mr. Drummond, in his popular work entitled, Natural Law inthe Spir- itual World, denominates the worship of the religious world genrally a sort of deputy worship. The minister is a commissioner to provide spiritual food for the congregation, enough each Sunday to last them one week. The listener he names "the parasite of the pew." On page 339, he says Their interest in religion is purely parasitic. Their only spiritual exercise is the automatic one of imbibition, the clergyman being the faithful hermit-crab, who is to be depended on every Sunday for at least a week's supply. A physiologist would describe the organism resulting from such a process as a case of arrested development. Instead of having learned to pray, the ecclesiastical parasite becomes satisfied with being prayed for. His transactions with the Eternal are effected by commission. His work for Christ is done by a paid deputy. His whole life is a prolonged indulgence in the bounties of the church, and surely — in some cases, at least, the crowning irony —he sends for the minister when he lays down to die. Mr. Drummond points out as a result of this form of worship, spiritual idleness, and says: "Any principle which secures food to the individual without the expenditure of work is injurious, and accompanied by the degeneration and loss of parts, "and adds that, "A formal religion can never hold its own in the nineteenth century. It is better that it should not. We must either be real or cease to be. We must either give up our parasitism or our sons." He charges both the Catholic and Protestant world as exhibiting the fruits of this lifeless form of worship, and says, "Who will deny that this is a true account of the natural history of much of modern skepticism?" The Savior said: "By their fruits ye shall know them. Do men gather grapes of thorns or figs of thistles?" On page 316 of his work, Mr. Drummond says: "For the strength or weakness of any religious system is best judged from the form in which it presents itself to and influences the common mind." A proper conception of the gospel, as taught by Joseph Smith, convinces any honest mind, that no inducement can be discovered THE LEA YEN OF LIFE. 27 in the system which enlists the adherence of the man prone to sin, depravity or idleness. It requires that sincere repentance which demands a complete reform from every evil thought, word and practice. By carefully noting the history of its votaries, no one can long believe in the possibility of maintaining a life of sin, and retaining a membership in the Church. There is that about "Mormonism" which makes it impossible to lose one's self in the body of the whole — to bury his personal identity and life with the masses, and move with the current.Independent of all environments, of outward safeguards, of all personal friendships, all every Latter-day Saint is connected with the powers behind the vail, and this connecting wire is kept uncovered only by a life of purity and honesty of purpose. In other words, though a man may sm in secret, unknown to the world, his most intimate friends, and Church members, he cannot hide the fact that something is wrong; the Spirit is grieved and leaves him; his associates in the Church mark the change; and unless repentance and restitution follow, his standing is lost, and he falls by the wayside. A Catholic friend in Georgia once asked the late Elder John Morgan this question: "Elder Morgan, do your people confess their sins to the elders, as we in the Catholic church confess ours to the priest?" It was evening, and the lamp was burning. Elder Morgan placed his hand on the lamp screw and turned down the light,, saying, "Do you see any difference in that light?" "Yes;" said the other, "it is dimmer." "So on," said the elder, "we can turn it entirely out; and thus it is with our people. If they sin, the light that is in them becomes darkness, and we know it, whether they confess it or not." The influence of "Mormonism," on the minds and lives of the people, is to unite them on an equal footing, with regard to the things of God; to give them a common interest, common hopes; to uplift them socially, morally, intellectually, spiritually, and in time to make them one in all things. The mere imitation of divine truths revealed, void, as they must be, of the life and heavenly force which ever accompanies the revelations of Almighty God,.