--- title: Improvement Era description: Monthly periodical of the Mormon church, 1897 onward. This library holds the issues of November 1897 to December 1930. authors: - Evans, John Henry collections: - periodicals tags: - magazine - improvement-era periodical: Improvement Era volume: 28 number: 8 published: 1925-06 publisher: Young Men’s Mutual Improvement Associations publisher_place: Salt Lake City language: en type: magazine reference: "John Henry Evans, “The Heritage and Promise,” *Improvement Era 28, no. 8 (June 1925)*: 733–740." source: url: https://archive.org/details/improvementera2808unse 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: improvementera2808unse start_page: 733 end_page: 740 rights: status: public-domain basis: US publication 1930 or earlier (published 1925-06) source: https://archive.org/details/improvementera2808unse publication_year: 1925 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 1925, before 1931; a scan-level notice does not restore copyright. --- # The Heritage and Promise THE HERITAGE AND PROMISE By John Henry Evans, Author of "One Hundred Years of Mormonism" Part II VII A great deal has been said already in the sections of this division about the religious ideals of the Latter-day Saints. But this has been incidentally. It is time now for us to collect these loose threads and to tie them together, adding such other threads as may be necessary, in order to show that the youth of "Mormondom" have grown and are growing up in such an atmosphere as tends to give them a decided bent towards the things of the spirit. What is the matter with the world to-day? And what is the matter with our own country? We have just passed through the most devastating war of all time, beside which the wars of "barbarous days" pale into insignifi- cance. And the nations of the world, our own included, are actually preparing for another war, in spite of the obvious fact that if that war ever does come it will sweep the earth almost clean of its inhabi- tants, and few will be left to tell the tale. The idea of "self-deter- mination" is establishing new nations, and therefore new rivalries. No power under heaven, it would seem, can induce the distracted peoples of Europe to "talk things over" with one another, with a view to settling their difficulties. They would probably resort to war again, but for the fact of their utter exhaustion from the last one. Not Christianity, but paganism, is at the helm. There are no Christian nations to-day any more than there were in Gladstone's time. Have at each other's throat! — this is the slogan with every nation. So far from reaching the period of universal brotherhood, our intense spirit of nationalism, accentuated by the war, is driving the world farther and farther in the opposite direction. And what of our own country? Lawlessness, dishonesty, greed, bribery, political corruption — these are characteristics of our times in America. We would rather have our glass of beer than transmit to our children an orderly government. "A very prominent and con- servative university president recently said in public that the present age is the most decadent in history, with the exception of the days just before the fall of the Roman Republic and before the French Revolu- tion. He mentioned 'dishonesty, permeating public and private life alike, tainting the administration of justice, tainting our legislative halls, tainting the conduct of private business, polluting at times even the church itself.' In the same utterance he averred that 'a source of infinite evil in every modern society is impurity of word and act.' He 734 IMPROVEMENT ERA went on to assert that 'if there is to be social and political regenera- tion in our Republic and in the rest of the world, it must be by a tre- mendous regeneration of moral ideals.' " The trouble with America, as with the world, is that it is fol- lowing false gods. Our whole civilization, in the view of Professor Ellwood, is semi-pagan — semi-pagan in its politics, because it prefers power to justice; semi-pagan in its business, because it chooses self- interest to service; semi-pagan in its literature, because it either derides or ignores the Christian ideal of life. This is a hard saying, but none will dispute it with the facts before him. We are materialistic in this country. We worship the dollar, since the dollar stands for power and pleasure. Money has become the measure of all values — spiritual as well as carnal. Money being the chief object of concern, there is absolutely nothing that men and women will not do to possess it. An enormous greed for wealth has grown up, which threatens to over- whelm us. For a moment, during the war, the American nation rose to spiritual heights in its effort to "make the world safe for democracy," but the very next moment it relapsed into a materialism lower than that out of which it rose for the instant. Only one thing can redeem this nation and the world, and that is repentance and a new life of the spirit. It is no mere coincidence that at the same time the world has been gaining in corruption it has been losing what little religion it had. There never was a time in the his- tory of our nation when the tide of religion wtes at so low an ebb, when it counted for so little in its thought and deed. "Not only has the proportion of nominal believers declined, but even among those who believe the intensity of belief is enormously diminished." It is even worse than that. The very men whose duty it is to teach religion — the clergy — have themselves but an indifferent, luke-warm belief in the divinity of what they teach. Senator Beveridge discovered through a questionnaire that the younger preachers do not believe in a per- sonal God, a definite and tangible intelligence, nor in Jesus Christ as the Son of God, nor in a hereafter where people live as a conscious intelligence and know one another. And then he says, "How can such priests of ice warm the souls of men? How can such apostles of in- terrogation convert a world?" Faith is power. Religion is more than a meaningless form; it is the warp and woof of our being. Ac- cording to Professor Ellwood, religion furnishes us with an ultimate standard of values; it "acts as an agency of social control;" it estab- lishes in the individual a desire to subordinate his own for the welfare of the group; and it creates and fosters hope in the ultimate triumph of the right, thus setting up a spiritual ideal. No mere philosophy, certainly no Godless creed, can do these four things for man. Let re- ligion again take hold of the world, and it will repeat the incredible things done by it in the past. Now, the "Mormon" youth are reared in an atmosphere sur- charged with religion. Let us briefly recapitulate. THE HERITAGE AND PROMISE 735 Man is a dual being. He consists of a spirit, which is external, and a body, which is earthly. This spirit existed before the body, exists in the body now, will exist when the body is dust again, and will be reunited with it in the resurrection. His is therefore a con- tinuous life, running from eternity through time into eternity. God is Father of this spirit, and Jesus Christ is its elder Brother. All spiritual laws are given of God in the light of this eternal existence of man. The gospel is a collection of the basic truths, obedience to which is to effect the salvation of the soul; that is, the placing of man beyond the power of all his enemies, here and hereafter. All men are to be saved from the "fall" of Adam through the death of Christ, and from the effects of their own sin through their adherence to the plan of salvation, the gospel. Men and women are to be saved together, not separately. This earth, after it has lived its span and been renewed, is to be man's eternal abode after the resurrection, where he will not only live a conscious life but a social life as well, surrounded by loved ones. The fact that the Latter-day Saints pay a great deal of attention to getting on in this life is often interpreted to mean that their relig- ious philosophy is materialistic. This idea receives apparent confirma- tion in their views of the Spirit of God, and of the future life. Well, this may be materialism when set side by side with the vague, un- certain spiritual refinements of orthodox Christianity. None the less, it is the simple teachings of the New Testament, if that book is to be taken at its face value. "It has always been a cardinal teaching of the Latter-day Saints," to use the language of the late President Joseph F. Smith, "that a religion that has not the power to save people temporally and make them prosperous and happy here, cannot be depended upon to save them spiritually, and to exalt them in the life to come." And that is the whole explanation of the "Mormons," and they have no apologies to offer for trying to make the most of this life, since they also believe profoundly in the life to come. The Latter-day Saints have great faith in the goodness and the power of God. Unlike the impersonal deity of the so-called in- tellectuals, or the passionless, incorporeal God of the orthodox Christian, their God is a Person, with personal qualities, whom they can love and who can respond to their love. They accept without reservation or qualification the statement in the New Testament that Christ is the veritable Son of God and the Savior of the world, that he is God manifest in the flesh. The God of Joseph Smith, who revealed him- self to a poor boy "of no consequence" in response to a simple prayer for light and whom this same boy afterwards described as always ready to help those who go to him in faith — this God is good enough for the "Mormons." And they have seen his power made manifest in their behalf on a thousand occasions in their history — in the healing ordinance, wherein the blind have been made to see, the deaf to hear, the halt to leap with joy, and even the dead to come to life again; in 73 6 IMPROVEMENT ERA the gift of tongues and the interpretation of tongues; in prophecy and its fulfilment; in inspired dreams and visions and revelations; but most of all in the stillness of the small voice first changing the purpose of their heart from following in the ways of sin and darkness to an anxiety about God and the truth, and then whispering consolation in hours of trial and friendlessness. They have therefore abundant rea- son for believing more in the power of God than in the power of man. It is this trust in the ever-present power of God that has vitalized "Mormonism" through all its days. It is this that has made this re- ligion so different from the luke-warm creeds of our time — different in its doctrines, in its point of view, its outlook upon life, and in its fundamental spirit. Converted Latter-day Saints have the same fire, zeal, enthusiasm that characterized the first Christians. It is derived from their belief in a God of power as opposed to one who is silent to-day and otherwise unconcerned> in human welfare. Without this confidence in this God of power "Mormonism" would be but a dry husk, a creed of mere form and ceremony, and the "Mormon" people would have been overcome by those first onslaughts on their faith. But having this upholding confidence in Him they were not only able to abide these, but have gone on adding strength to strength, till now they bid fair to establish a permanent institution among men. Through this faith "Mormonism" has been able to redeem a desert, to build up an organization that is recognized as one of the best in the world, and to set up a philosophy of life that satisfies hundreds of thousands of intelligent men and women. A God of power, not an abstraction, is what the American nation, and every nation, needs in order that its people may see and apply the law of human brotherhood. (To be continued) The Storm All through the night I heard the wind chasing, Hurrying, scurrying, past my door, Loudly exclaiming, and ever proclaiming: I, the great north wind am king of the storm! All through the night I heard the rain dashing, Lashing, splashing, against my door, Always protesting, and feebly requesting To be freed from dominion of unreasoning king. All through the night 'midst storms wild maneuv'ring, I listened for lull, and the still, small voice, Anxiously waiting, storms abating, And at last, in the darkness. I discerned a hush. Then at the dawning of a new morning, In time with winds easing, I heard the Voice, Softly commanding, gently demanding, The King of the storm king speaks: "Peace be still." Salt Lake City A. HENDERSON 13 th WARD ASSEMBLY ROOMS, SALT LAKE CITY Where the First Y. M. M. I. A. was organized. 18 75 THE ORIGINAL Y. M. M. I. A., THIRTEENTH WARD, SALT LAKE CITY By Junius F. Wells There was an association called the Thirteenth ward Young Men's Association, organized in March, 1874, with constitution and by-laws. Its officers were chosen by ballot, for a term of six months, and members were admitted, after a week's nomination and payment of fifty cents admission fee. The officers were A. M. Mortimer, president; H. A. Woolley and Will H. Hennefer, counselors; J. E. Shipp, secretary, and Joseph Morris, treasurer. Among the members were John Reading, C. M. Donelson, Jr., Jos. E. Taylor, H. G. Park, George Goddard, Jos. E. Wilson, John Young, Jr., J. E. Johnson, Orson Woolley, Edwin T. Woolley, Millen Atwood. The minutes of but three meetings (March 10, 17, 20, 1874, are preserved. Two questions had been proposed for discussion, viz: 738 IMPROVEMENT ERA (1) "The Organization of Legislative Bodies," (2) "Which has the Better Right to American Soil, the Indian or White Man?" In the above we have a fair example of the Improvement As- sociations, which were to be found in several wards of the city, and in a few towns outside, prior to the beginning of the General Organization of the Young Men in June, 1 875. A persual of the proceedings of the first regular ward meeting of the new organization in which minutes were taken, plainly shows the distinction. (See Historic Sketch, First Period, in June Era, 1925.) The imperfect minutes of this meeting, as recorded are as follows: "Meeting of the Y. M. M. I. Association, August 19, 1875, held in the Thirteenth Ward Assembly Rooms. Junius F. Wells presiding. Prayer by M. B. Young. Brother Wells said that we had met for the purpose of organizing the society for the benefit of the young men of the Thirteenth Ward. On motion H. H. Goddard was appointed secretary pro tem after which a few encouraging and interest- ing remarks was made by Junius F. Wells and Millen Atwood. The following names was presented to the meeting as the officers of the society and were unanimously sustained: President, H. A. Woolley; 1st Counselor, M. B. Young; 2nd Counselor, H. J. Grant; Secretary, H. H. Goddard. "After which meeting adjourned till Monday, August 23, at half past seven o'clock p. m. Benediction by C. J. Thomas. The next entry in the record which has been preserved is of the meeting held on Monday, August 23, 1875. It is as follows: "Monday, August 23rd, 1875. Meeting met as per adjournment. H. A. Woolley presiding. Prayer by M. B. Young. The following were elected members of the society: H. A. Woolley, M. B. Young, H. J. Grant, H. H. Goddard, Jos. Wilson, H. G. Whitney, Jos. Morris, and E. Larson. "President Woolley stated that the object of meeting together in this capacity, as he understood it, was to learn more about the Religion that we had embraced, and speak upon the different Principles of the Gospel commencing with Faith. But he said that he would like Brother Junius F. Wells to explain. Brother Wells said that Brother Woolley had a correct idea of the meeting, as he understood it, by President Young. Feramorz Little being present gave some very good instructions and advice to those present, and was followed by John Henry Smith, E. Larsen and Jos Morris, all of whom spoke very good, after which the following were elected members of the society: James Sterling; Heber Searle, Chas. A. Long, A. Musser, W. H. Fowler, B. H. Goddard, Philip Stringham, W. W. Willson, Lorenzo Young, B. S. Young, Alonzo Young, Oluf Hammer, and F. B. Piatt. "Meeting adjourned till Monday, August 30th, at half past seven o'clock p. m. Benediction by Jos. Morris. "The subject of Faith was selected to speak upon at the next meeting. — H. H. Goddard, secretary." A fragment of the proceedings of the meeting of August 30th is preserved. It reads as follows: "Monday, August 30th, 1875. Meeting called to order by President Woolley. Prayer by H. J. Grant. Roll called, twenty (20) members present. The president stated that each member would get up and speak when their names was called by the secretary. He being the first on the roll he said that he was not prepared to speak upon the subject that had been selected to speak upon, as he had not had time to ORIGINAL Y. M. M. I. A. IN THIRTEENTH WARD 739 B. Morris Young First Counselor Heber J. Grant Second Counselor Henry A. Woolley Hyrum H. Goddard President Secretary OFFICERS OF THE FIRST Y. M. M. I. A., SALT LAKE CITY study it up. He did not think it was necessary to confine ourselves entirely to one subject but speak as the spirit dictated." It was at this meeting that the roll call from the minute books was first made. The previous roll calls, I believe, were from the lists of names made in pencil on loose sheets of paper. The first of which was in my own hand, made as I remember at the close of the general meeting of June 10, 1875. It is probable that they were the first eighteen names of the following roll, which records all that joined the association down to the end of the year. NAMES Henry A. Woolley, B. Morris Young, Heber J. Grant, Hyrum H. Goddard, Joseph A. Wilson, Horace G. Whitney, Joseph Morris, E. Larson, James Sterling, Heber Searle, Charles A. Long, Orson Woolley, Amos Musser, Jr., W. H. Fowler, B. H. Goddard, Philip Stringham, W. W. Wilson, Lorenzo Young, Brigham S. Young, Alonzo Young, Olaf Hammer, Franklin B. Piatt, J. Willard Clawson, Junius Larson, Edwin T. Woolley, N. P. Larsen, Orson F. Whitney, E. A. Day, Heber M. Wells, Richard W. Young, Joseph C. Bentley, Meliton G. Trejo, Owen Frewin. A perusal of the above list of thirty-three names discloses a re- markable fact, which accredits the first regularly organized Y. M. M. I. A. with an additional distinction hardly to be equalled by any other association of young men anywhere. From among them one became president of the Church; two were apostles; one, governor of the state; one, brigadier-general of the U. S. army, and military leader of state troops in two great wars; one, general manager of Utah's oldest and greatest newspaper; one, the state's most eminent portrait painter; three have been mission presidents and nineteen have filled missions; three were stake presidents; 740 IMPROVEMENT ERA two, bishops of wards (I think more) ; six were general and stake officers Y. M. M. I. A.; and at least eight were ward presidents. I do not believe that I have given the association full credit in this record of attainment. I am sure that I have not over-stated it. Space will not permit many quotations from the weekly minutes of this first year's record, which were incompletely kept down to June, 1876, when the association adjourned for the season; except to hold monthly meetings. The first efforts were characterized by such expressions as to "rise and make a few remarks;" the recurrence of the phraze, "I am not prepared to speak on the subject tonight;" and the frequent assurance that "the gospel we believe in is the restored gospel, proved by the scriptures." The punctual members often "re- gretted to see so many absent." When the "Word of Wisdom" was the subject for discussion it is recorded that "Brother H. J. Grant spoke a few minutes and said, if a person had any sense at all he could see that tobacco and whisky were not good for the human system, as nearly everybody that uses tobacco had to make themselves sick the first time they tried it." Brother O. F. Whitney said "there is wisdom in many things besides the using of liquor and tobacco. Injuries were received by not using wisdom in regard to eating; when persons crowd their stomachs, especially at evening, when their digestive organs are exhausted." Many very interesting and noble principles were briefly dis- coursed upon by the boys of this association. The members were, with but few exceptions, under twenty years of age. A foundation of faith, a testimony of the truth, and a willingness to serve God and their fellowmen, were established here, for which the members in later life generally give credit to the Y. M. M. I. A. of the old Thriteenth ward. An Appreciation You sent me a lilac, so dainty and fair, A flower of delicate grace. Quietly reading, I sat in my chair; The lilac reposed in its vase. The perfume so fragrant was wafted to me, As the soft western zephyr blew, I turned from my book the blossom to see, And smiled as I thought of you. For thorns in our pathway are scattered so oft, But tokens of love are more rare, Petals of flowers make hard places soft, And lighten a friend's load of care. Magrath, Aha., Canada MAUDE B. RASMUSSEN