THE SOCIAL PUZZLE (_concluded_).
THE SOLUTION OF THE SOCIAL PUZZLE--Mormon slavery and negro slavery
compared--The duty of the Government to break up Mormon slavery--The
remedy the same as for the political evils of Mormonism--Brigham Young
opposed to immigration of Gentiles--A growing spirit of
restlessness--Necessity of surrounding the youth with an atmosphere of
freedom--_Personal Bondage_ of the Mormons overcome by Gentile
colonization--Social ostracism no longer dreaded--_Mental Bondage_
overcome by national schools and colonization--_Moral Bondage_
overcome by the same means--This policy not to be confounded with the
let-alone policy--An apparent policy of toleration--The alarmist's cry
and its answer--The Mormon standpoint not to be overlooked--The cry of
unconstitutionality--The proposed Polygamy Amendment to the
Constitution--The cry of religious persecution--Imprisonment preferred
to sacrifice of principle--Law impotent to break up polygamy--Supposed
captivity of Mormon women a mistake--Mass-meeting of Mormon women to
plead for polygamy--_Senator Hoar_ on the solution of the social
puzzle--How the law should be enforced and its probable
effect--Superiority of the colonization plan over any other plan--Its
effectiveness proved by the Oneida Community--_The Social Puzzle
solved_--The duty of the nation, the citizen, and the Church.
If our diagnosis of the Mormon social system is correct, then the only
effectual remedy will be one that reaches the real evil, which is
_slavery_; and as polygamy is only one of the results of slavery, remove
the cause and the result will likewise be removed.
But this slavery of the Mormons is very different from the negro slavery
in the South before our Civil War. The latter was a legalized traffic, and
the remedy for it was _law_. The slavery of the Mormons is a voluntary
one, and rests not upon law but upon religious conviction; and hence _law
cannot be an effectual remedy_. The Mormon Puzzle, then, is a much harder
one to solve than the Negro Puzzle before the war, and will require a
longer time for its solution.
The galley-slave realizes his bondage, feels his fetters, hears the twang
of his master's whip, and longs and plans for a release from his
servitude; but he who is enslaved by a mental or moral dogma, while he
thinks he is of all men the most free, is in the most fearful condition of
slavery. This is the condition of all those who, like the Mormons, are
compelled to yield a blind obedience to the teachings of an infallible
priesthood; and it must necessarily be the case that all such are unfitted
to discharge the duties pertaining to independent citizenship. He, and he
only, is fitted to become a worthy citizen of our nation who strives to be
an independent thinker, and who follows no guide but his own conscientious
sense of right and wrong; but he, and he only, is a good Mormon who obeys
counsel without question or gainsaying. It is, therefore, the imperative
duty of our Government to break up this slavery among the Mormons, and to
do it as speedily as possible. The Government is responsible for the
growth of this system within its domains, and it is in duty bound to
eradicate its evils so far as it lies within its power; but thus far the
root-evil of the system has not been recognized. All the efforts of the
Government have been directed only against one of the branches--namely,
polygamy. The real evil is slavery, and it seems to us that the same
remedy we suggested for the solution of the Mormon Political Puzzle is the
proper solution of the Mormon Social Puzzle.
1. A NATIONAL COLONIZATION SCHEME, which would surround the Mormons with a
people imbued with freedom, and exercising freedom of thought, speech, and
action.
2. THE ESTABLISHMENT OF NATIONAL FREE SCHOOLS of a high order all through
the Territory, by means of which the rising generation would be
continually surrounded with an atmosphere of freedom. Nothing can change
old Mormons, either men or women; but the young men and women--the rising
generation--may be reclaimed.
The system of bondage in vogue in Utah can only be successfully maintained
by its being isolated. The system thrived abundantly under Brigham Young,
because it was entirely isolated from the rest of the nation. There were
at various times individuals who dared to assert their God-given reason
and freedom; but being alone in the Territory, they were soon silenced.
But individual thought and expression have more encouragement now that the
days of isolation have to some extent passed away by the opening of the
Pacific Railroad and the mines of Southern Utah, and the influx of several
thousand Gentiles. Brigham Young knew that the immigration into Utah of a
large non-Mormon population would be the death-blow to his system, and so
he used every means in his power to prevent it. He opposed most
strenuously the opening of the railroad and the mines; but they were both
opened by the aid of United States troops. In the same year that the
Pacific Railroad was opened Henry Lawrence and his associates made their
noble stand in behalf of freedom of thought and action, and against the
dictation of the Church in temporal affairs; and ever since then there has
been a growing spirit of independence.
Among the young there is a growing restlessness and an increasing sense of
shame and wrong. The conditions are becoming dangerous, and the leaders
see it. The American flag is overhead. The bombshells which issue from a
free press are being heard and felt. Some flashes of the electric light of
knowledge are to be seen, and some of the hopes which make jubilant the
souls of American youth elsewhere are causing thrills in hearts in Utah
which have heretofore been stolid. The thing for us to do is to surround
them with an atmosphere of freedom, so that they will drink it in with
every breath; and it will not be long before it will permeate their entire
lives.
Their _personal bondage_ would be overcome by their coming in contact with
a people imbued with the true American sense of freedom. In a few years no
fear of consequences would prevent them from asserting their rights. The
tables would be turned, and woe to them who should deliberately trample
their freedom under foot!
Moreover, by bringing in a large population of non-Mormons, social
ostracism would not be dreaded as it now is. If the majority of the people
were Gentiles, pecuniarily it would be to the advantage of a man in every
way to break loose from his bondage to the Mormon priesthood. Think you
that a man would work under a Mormon bishop for one dollar a day when
under a non-Mormon he could double his wages? Think you that he would
continue to allow the priesthood to swallow up about one half of his
income when his income would be trebled each year if he broke away from
their power? Surely not.
Then, too, the _mental bondage_ of the people would thus be overcome. Even
aside from the establishment of national free schools, the illiteracy of
the people would be greatly overcome by the system of colonization
proposed; for a much more enlightened class of people would be brought in,
and by contact with them the scales of ignorance to a great extent would
drop from the Mormons' eyes, and they would see their bondage; and to see
it will be to break from it. Besides, the schools would inevitably be made
free and greatly improved; and the newspapers would be greater in number
and scattered all over the Territory; and who can estimate the power of a
free press?
Moreover, the _moral bondage_ of the Mormons would thus be overcome. Even
now, with only a small number of Gentiles in Utah, the Mormon leaders dare
not command their followers to murder and assassinate as once they did;
and polygamy would be more effectually overcome in that way than in any
other.
But the policy which I here advocate must not be confounded with the
let-alone policy which has been advocated by some, but which is a policy
which no true lover of humanity, if he knows the enormity of the existing
evils of the system, can hold for a moment. It was that policy which has
caused the system to attain its present rank growth. It was that policy
which has brought disgrace upon our nation in the eyes of the civilized
world. Shame that it should be held by any American! Was it the let-alone
policy by which the awful oppression of the priesthood was first broken in
England by that immortal hero and champion of liberty, John Wicliffe? Was
that the way in which Luther brought deliverance to the oppressed
thousands of Germany, and Knox established civil and religious freedom
upon the shattered ruins of priestly corruption and tyranny among
Scotland's hills and vales? The let-alone policy was tried in our land
with negro slavery for more than a hundred years. Did it die out? Let the
answer come from the half million graves where sleep the unreturning
heroes of the Blue and the Gray.
Accordingly, the policy which I advocate is not the let-alone policy. Far
from it. It is rather the antipodes of that policy, the furthest remove
from it possible. Instead of letting every Mormon alone in his voluntary
bondage, _it touches every Mormon_; it brings a power to bear upon every
one which he cannot help but feel. It brings him into personal contact
with the spirit of freedom as it is exemplified in the genuine American.
True, it may be called a policy of toleration; but therein lies its
strength and its superiority over any purely repressive policy, for it is
regarded as an axiom that to tolerate error where truth surrounds it is
the best means for its destruction. The evils in the Mormon system would
long ago have been sunk out of sight but for its isolation from vital
contact with truth. What the result of a battle between Truth and Error
will be is known to all; but to conquer, Truth must be brought into close
contact with Error. The trouble has been that Utah until quite recently
has been hedged in by a Chinese wall of separation, so that Truth and
Liberty have been shut out. The plan we advocate breaks down this Chinese
wall entirely, and lets in the light of Truth and Liberty upon every
Mormon soul. It allows Truth to have free course and fair play. There will
then be a hand-to-hand combat between Truth and Error; and who can doubt
as to the result? "_Truth is mighty and will prevail._"
But some alarmist may cry: "Ah! but it will take time for that moral
battle to be fought out to the end, and in the mean time the horrid cancer
will spread and spread, and even our own families will not be safe from
its infection."
But, in reply, it can be said that nothing short of the annihilation of
the Mormons would overcome polygamy very soon. Even at the shortest, it
will take several years to accomplish its effectual overthrow. The Utah
Commission, in their report to the Secretary of the Interior, September
24th, 1886, deemed it proper to reiterate on this point what they had
before said in their report for 1884, viz.:
"As the Government has to deal here with a people who are wonderfully
superstitious and fanatically devoted to their system of religion, the
public should not expect, as the immediate result of the present laws of
Congress, nor indeed of any legislation, however radical, the sudden
overthrow of polygamy; and the most that can be predicted of such
legislation is, that it will, if no step backward be taken, soon
ameliorate the harder conditions of Mormonism, and hasten the day for its
final extinction."
Furthermore, the cry that "even our own families will not be safe from the
infection of this ever-spreading cancer" is nothing but sheer cant--such a
cry as the ranting demagogue might raise; and it only shows how ignorant
most people are in regard to this question of Mormonism, even those who
claim to understand it. Polygamy is not taught by the Mormon missionaries,
and is not practised outside of Utah, and is practised there only by a
small minority of the people. In the letter of the First Presidency to the
Mormons at their semi-annual conference, dated October 6th, 1885, there
were the following statements, coming from the head of the Church, and
which are known to be true: "We never have believed or taught that the
doctrine of celestial marriage was designed for universal practice....
There appears to be a fallacious idea abroad regarding this doctrine. It
has been asserted that there was a design to propagate it outside of our
community, and thus introduce into the United States an element opposed to
the Christian views of this and other nations. On the contrary, our elders
have been instructed not to introduce the practice of that principle
anywhere outside of the gathering-place of the Saints; and they do not
preach it abroad to any extent, even in theory, except on occasions when
it is called for or when they are assailed on account of it.... It should
also be understood that the practice is not generally admissible even
among the Latter-Day Saints. It is strictly guarded, the intention being
to allow only those who are above reproach to enter into the
relationship.... The idea, therefore, that plural marriage is a menace to
the general monogamous system is without foundation. This fallacy is
further exhibited by the fact of the popular antipathy with which it is
regarded, people outside of our Church exhibiting a disposition the
reverse of favorable to its establishment in other communities, making the
extension of its practice abroad impossible." No; our own homes are not in
much danger from this evil. The Mormons in Utah will be the only
sufferers. There should be no selfish motive aroused for the destruction
of this evil. Neither we nor our families are in great danger. Honor and
humanity are the motives which should actuate every American to wipe out
this foul blot upon our nation's face and to uplift our brethren from the
degradation and bondage of this accursed system; and although the plan
with which we propose to accomplish this end will take some few years
before the climax will be reached, yet while the plan is gradually being
wrought out it will place a greater check upon the evil than any other
plan, and in the end will be effectual in breaking it up, which cannot be
said of any other plan yet proposed. And what is more, it would accomplish
the end with less of bitter spirit being manifested and with less property
and lives lost than any other plan that could possibly be brought forth,
because it is in strict accord with Christian principles and has nothing
in connection with it which could be construed by the Mormons as
_religious persecution_.
In dealing with this question we must not overlook the Mormon standpoint,
although it may differ from our own. The law against polygamy is regarded
by the Mormons, in the first place, as _unconstitutional_. The existing
prohibitory law is only a statute-law, which they claim to be out of
harmony with the fundamental law of our land as expressed in the
Constitution. The latter they claim to revere as inspired. Accordingly,
their constant hope and effort is to obtain admission into the Union as a
State, so that they might no longer be under the exclusive control of
Congress. Under the Constitution as it now is, Congress has no legislative
jurisdiction over the question of polygamy in the different States of the
Union. The whole subject, together with that of marriage and divorce, is
left with the States themselves, and may be regulated by them according to
their own discretion. Knowing this, the Mormons are working strenuously to
have Utah admitted as a State with all its rights and privileges; then
they could bid defiance to all the statute-laws of Congress on the subject
of polygamy, and in the exercise of their undoubted right they would enact
a law allowing polygamy, which would not transgress any article of our
Constitution. The earnest efforts of the Mormons will naturally be
directed to that end as long as the Constitution remains as it is. The
proper thing to do in order to completely overthrow that idea among the
Mormons is to pass the proposed _Polygamy Amendment_ to the Constitution.
The Mormons would then see that, so far as that institution is concerned,
they have nothing to gain by gaining political control of a State. No
State could establish polygamy, any more than it could establish slavery;
and if any State, owing to local public sentiment or partisan politics,
were remiss in dealing with polygamists, the general Government would have
power to supply the remedy. If such an amendment were made to the
Constitution, the cry of the Mormons concerning the unconstitutionality of
the Anti-Polygamy Law would be completely overcome; for, as the Utah
Commission very aptly say in their report for 1886, "they would probably
not have the hardihood to say that _the Constitution itself is
unconstitutional_, and it is not unreasonable to predict that the more
sagacious and influential persons among the Mormons would realize the
hopelessness of a further conflict with the Government, and accommodate
themselves to the inevitable by the exercise of that 'worldly wisdom'
which so often tempers and modifies the conduct of religious fanatics."
Nevertheless, the Mormons could still raise their greatest cry--that which
has the greatest weight with them--the cry of _religious persecution_;
because then, as now, they would claim that the law interfered with their
religion. We cannot admit the truth of their assertion. Chief-Justice
Waite was right when he delivered the opinion of the United States Supreme
Court on this subject: "Laws are made for the government of actions; and
while they cannot interfere with mere religious belief and opinions, they
may with practices. Suppose one believed that human sacrifices were a
necessary part of religious worship, would it be seriously contended that
the civil government under which we lived could not interfere to prevent
the sacrifice? Or if a wife religiously believed it was her duty to burn
herself upon the funeral pile of her dead husband, would it be beyond the
power of the civil government to prevent her from carrying her belief into
practice? So here, as a law for the organization of society under the
exclusive dominion of the United States, it is provided that plural
marriages shall not be allowed. Can a man excuse his practices to the
country because of his religious belief? To permit this would be to make
the professed doctrines of religious belief superior to the law of the
land, and in effect to permit every citizen to become a law unto himself.
Government could exist only in name under such circumstances."
Those words express the views of at least nine tenths of the people in our
land. To deny those statements is to deny doctrines that are essential to
the possibility of civil government, and in effect would reduce society to
a state of anarchy in which every one may do as he pleases without any
legal responsibility. Crimes against society do not cease to be crimes
because they are religiously committed. Society can never take the
criminal's conscience, whether it be religious or otherwise, as a test or
guide on this subject, and yet live under the regulation of law.
Nevertheless, the Mormons do not agree with us in such views, and hold
that every person who is convicted under the Edmunds law is a martyr to
his religion.
And looking at the subject as they do, we cannot help but feel a measure
of respect for the Mormons while we deplore their bondage, when we find
them, after conviction in court, when the alternative is presented to
them of a promise to obey the law against polygamy hereafter or go to
prison, deliberately choose the latter, saying, as Abram H. Cannon, one of
the elders of the Church did, March 17th, 1886: "I would like to state,
your Honor, that I have always endeavored to keep the laws of the United
States, because I have been taught by my parents that the Constitution was
a sacred instrument. That I have failed in this respect and now stand
before you convicted of the crime of unlawful cohabitation is due to the
fact that I acknowledge a higher law than that of man, which is the law of
God; and that law being a part of my religion, sir, I have attempted to
obey it. When I embraced this religion I promised to place all that I had,
even life itself, upon the altar, and I expect to abide by that covenant
which I made. And, sir, I hope the day will never come when I must
sacrifice principle even to procure life or liberty. Honor, sir, to me is
higher than anything else upon the earth; and my religion is dearer to me
than anything else that I have yet seen. I am prepared, sir, for the
judgment of the court." Such a man one cannot help but respect; and we can
only wish that he stood up thus manfully in a nobler cause than that of
polygamy.
Shortly after Governor West went to Utah on his appointment by the
President, he visited the penitentiary of the Territory, and in an address
to the Mormon inmates promised them pardon if they would hereafter obey
the law; but after reflection, the following written reply was sent to him
signed by forty-eight Mormon prisoners:
"UTAH PENITENTIARY, May 24, 1886.
"_To his Excellency Caleb W. West, Governor of Utah_:
"SIR: On the 13th instant you honored the inmates of the Penitentiary
with a visit and offered to intercede for the pardon of all those
enduring imprisonment on conviction under the Edmunds law, if they
would but promise obedience to it in the future, as interpreted by the
courts. Gratitude for the interest manifested in our behalf claims
from us a reply. We trust, however, that this will not be construed
into defiance, as our silence already has been. We have no desire to
occupy a defiant attitude toward the Government, or to be in conflict
with the nation's laws. We have never been even accused of violating
any other law than the one under which we were convicted, and that was
enacted purposely to oppose a tenet of our religion.
"We conscientiously believe in the doctrine of plural marriage, and
have practised it from a firm conviction of its being a divine
requirement.
"Of the forty-nine elders of the Church of Jesus Christ of Latter-Day
Saints now imprisoned in the penitentiary for alleged violation of the
Edmunds law, all but four had plural wives from its passage to
thirty-five years prior to its passage. We were united to our wives
for time and eternity by the most sacred covenants, and in many
instances numerous children have been born as a result of our union,
who are endeared to us by the strongest paternal ties.
"What the promise asked of us implied you declined to explain, just as
the courts have done when appeals have been made to them for an
explicit and permanent definition of what must be done to comply with
the law.
"The rulings of the courts under this law have been too varied and
conflicting heretofore for us to know what may be the future
interpretations.
"The simple status of plural marriage is now made, under the law,
material evidence in securing conviction for unlawful cohabitation,
thus, independent of our act, ruthlessly trespassing upon the sacred
domain of our religious belief.
"So far as compliance with your proposition requires the sacrifice of
honor and manhood, the repudiation of our wives and children, the
violation of sacred covenants, Heaven forbid that we should be guilty
of such perfidy; perpetual imprisonment, with which we are threatened,
or even death itself, would be preferable.
"Our wives desire no separation from us, and were we to comply with
your request they would regard our action as most cruel, inhuman, and
monstrous, our children would blush with shame, and we should deserve
the scorn and contempt of all just and honorable men.
"The proposition you made, though prompted, doubtless, by a kind
feeling, was not new, for we could all have avoided imprisonment by
making the same promise to the courts; in fact, the penalties we are
now enduring are for declining to so promise rather than for acts
committed in the past. Had you offered us unconditional amnesty, it
would have been gladly accepted; but, dearly as we prize the great
boon of liberty, we cannot afford to obtain it by proving untrue to
our conscience, our religion, and our God.
"As loyal citizens of this great Republic, whose Constitution we
revere, we not only ask for, but claim, our rights as freemen; and if
from neither local nor national authority we are to receive equity and
mercy, we will make our appeal to the Great Arbiter of all human
interests, who in due time will grant us the justice hitherto denied.
"That you may, as the governor of our important but afflicted
Territory, aid us in securing every right to which loyal citizens are
entitled, and find happiness in so doing, we will ever pray."
Now, this reply is respectful, sincere, and straightforward, yet firm and
vigorous, and shows no sign of weakness or indecision. We must credit the
signers with the courage of conviction and the qualities which cause men
to suffer rather than recant. Such acts show unmistakably the utter
futility of law _now_ as applied to Mormon polygamy. Had the law which was
enacted in 1862 then been rigidly put in force, and, if necessary,
supplemented by other legislation to make it effective, Mormon polygamy
might ere this have come to an end. Then it was in its first decade of
existence, and had not had time to be firmly grounded in the minds of the
people as a distinctive article of their faith; but now it has thirty-five
years of open practice back of it, and the example of father and mother,
who are stigmatized by any harsh appellation applied to polygamy.
Furthermore, the belief in it has been instilled into the minds of the
present generation from their childhood, and has become firmly grounded in
their belief.
There is one great mistake made by most people in regard to Utah polygamy.
They believe that the women of Utah are held by the men in a kind of
captivity, not being able to escape from their degradation, but would
gladly avail themselves of liberty if they only had an opportunity. The
fact is, that they are in voluntary servitude, and would not accept
liberty, because _they believe it is their duty to be polygamists_.
There was a mass-meeting of women held in Salt Lake City in the fall of
1878 which was attended by about two thousand women who were devoted
Mormons. At that meeting one woman seventy years of age said: "I thank God
that I am a polygamous wife;" and she said she had a "feeling of great
pity for those who did not enjoy this good blessing." Another old lady
said: "I would not abandon it to exchange with Queen Victoria and all her
dependencies." The secretary of the meeting said: "The women of this
country want to crush us, but it will be diamond cut diamond." And thus
for nearly three hour one speaker after another defended polygamy, all
believing it to be an inspired doctrine given by God to aid in redeeming a
sinful world from a condition of sin and pollution to one of holiness and
purity. The following resolution among others was unanimously adopted by
the meeting:
"_Resolved_, That we solemnly avow our belief in the doctrine of the
patriarchal order of marriage--a doctrine which was revealed to and
practised by God's people in past ages, and is now re-established on earth
by divine command of Him who is the same yesterday, to-day, and forever; a
doctrine which, if lived up to and carried out under the direction of the
precepts pertaining to it, and of the higher principles of our nature,
would conduce to the long life, strength, and glory of the people
practising it; and we therefore indorse it as one of the most important
principles of our holy religion, and claim the right of its practice."
It can be plainly seen from that meeting that the leading Mormon women are
in earnest in their plea for polygamy, and that it is practised because
_they believe God commanded it_; and consequently it can never be overcome
by human law.
SENATOR HOAR, who, with Senator Edmunds, has divided the honor of
originating radical laws against Mormon polygamy, seems himself to have
acknowledged their worthlessness as an effective remedy. The following
letter from him to Joseph Cook was read by the latter in connection with
his lecture delivered in Boston, February 2d, 1885:
"WASHINGTON, January 31, 1885.
"MY DEAR SIR: I am glad that the topics of Mormonism and the
reorganization of the South are to be discussed in your lectures in
Boston. Massachusetts is an old State. Her people dwell under
institutions which have been ripening for two hundred and fifty years;
but in the West, in the heart of the Continent, and in the South we
are laying foundations still. If Mormonism live and grow, the
Christian family will not be an element in the civilization of the
great Central States of the future. If the 30,000,000 of the colored
race who within fifty years will inhabit the States of the South are
to be a race of peasants, denied their practical and equal share in
the Government by such processes as have prevailed in recent years,
the republic itself cannot continue. The Russian 'despotism tempered
by assassination' is quite as desirable as Republicanism tempered by
both assassination and fraud. _In the warfare with these things, the
school and the Christian Church are to be our most potent instruments.
They can accomplish more than any political party._ I have
contemplated with the greatest satisfaction the noble work in this
cause of our New England churches and of the associations they have
organized.
"I am yours, very truly,
"GEORGE F. HOAR."
It is, indeed, true that the school and the Christian Church are more
"potent instruments" for the overthrow of polygamy than any laws of our
political legislators. Law does not reach the evil, for it rests upon a
strong religious conviction. _Law cannot reach it._ To make a law that a
man shall not be fanatical is to waste paper on which something sensible
might be written; for Congress to undertake to keep people from becoming
fanatics is unspeakably ludicrous. Legislation in that direction is
intrusive. Law provides for the punishment of an overt act, and is
absolutely powerless as to a man's eccentricity.
We do not mean to assert that the laws against polygamy should be stricken
from our statute-books. Far from it. On the contrary, it is a shame to our
country that they have been allowed so long to be nullified. Let us thank
God that during the past two years they have been enforced. They should be
most rigidly enforced, although no such system of inquisition and prying
into the most sacred relations of husband and wife through their children
should be instituted in the name of purity and justice, as the Mormons
claim is being now carried on there, and which called forth an earnest
protest by the women of Utah at a mass-meeting in the theatre of Salt Lake
City March 6th, 1886. Besides, other crimes in the Territory should not be
overlooked in zeal to punish that particular crime. The laws should be
impartially executed. Moreover, I believe the penalty for the crime should
be made to correspond better with the gravity of the crime. Six months'
imprisonment seems a very small penalty for such an enormous crime against
society; the Mormons purchase martyrdom at too cheap a price. It should be
increased to three or five years' imprisonment.
Nevertheless, no matter what the law may be, it cannot alone overcome this
evil. It may make the evil unpopular. It may act upon some as an educator,
and cause them to lose their implicit confidence in their leaders; and,
indeed, such is said to be the fact in Utah now. Dr. McNiece, in his
letter to the writer from Salt Lake City, dated February 12th, 1886, says:
"The people are beginning to lose faith in their leaders. The Lord is not
coming down on the Wahsatch Mountains with horses and chariots of fire to
deliver the persecuted (?) Saints, as Orson Pratt used to predict. In
fact, the people are beginning to doubt about the Lord's being on their
side at all." Now, that is a good sign; and it is, doubtless, true of the
more enlightened among the Mormons; but upon the masses of the people, the
only effect will be to weld them closer together; and I cannot but think
that the leaders are glad that they can raise the cry of persecution. That
cry puts down all internal dissension, and unites the people against a
common enemy. "The blood of the martyrs is the seed of the Church," has
passed into a proverb.
But the plan which we propose has nothing of persecution in connection
with it, and thus it will leave room for internal dissension; and from
within alone can Mormonism be effectually helped to eradicate its errors.
The evils will in this way be overcome by the people themselves, while in
reality the work will be accomplished by forces without.
That this system would prove effectual may be safely argued from the fact
that, wherever the Gentiles now live in any number, there polygamy is
discountenanced and is on the decline. JUDGE C. C. GOODWIN, editor of the
Salt Lake _Tribune_, in an article in _Harper's Weekly_, October, 1881,
said: "Not half of the daughters of Mormons who have grown up amid a large
population of Gentiles will ever enter into polygamy."
Besides, it may be argued from a parallel case, which actually did take
place in our own land. The Oneida Community, in the midst of one of the
most prosperous and intelligent communities in the State of New York,
openly defied popular sentiment and covertly transgressed the law by the
maintenance of a social system as abhorrent as that of polygamy; for they
practised promiscuous marriage. They were a community having all things in
common, and the women were as much common property as any other property.
Its members, however, were not mobbed; they were not terrorized in the
name of law; they were not driven into exile by persecution; but free
contact with the healthful currents of the life about them finally
resulted in the disintegration of that portion of their social fabric
which was maintained in opposition to law and the sentiment of their
neighbors. Now, with that practical example in mind, who would dare say
that the scheme we advocate would not be effectual in breaking up
polygamy?
Thus we trust that we have shown that this plan would effectually cure the
evils of the Mormon social system, and bring the Mormons out of the
personal, mental, and moral bondage, which now blinds their eyes and
benumbs their sensibilities.
We regard it the duty of the nation to set on foot this peaceful, yet most
effective, plan. Let the nation at once establish free schools all over
the Territory, to let the rising generation breathe constantly the air of
liberty and have the light of knowledge, that the ignorance and
superstition which form the cement which keeps the Mormon social system
from falling into ruins may not get possession of their minds and souls;
and let the nation offer large inducements for colonists to emigrate to
Utah, and give them every facility. Money spent in this way is for the
general welfare, and is as justifiable as to spend money for a national
exposition, or for checking the spread of cholera or yellow-fever. If the
nation would do these two things, that accursed system of bondage would
disappear within the next decade, and the citizens of Utah would "_be like
the rest of us_."
But if the nation fails to do this, then individual citizens throughout
the land, all lovers of humanity, and especially all Christian
denominations, should take the matter in hand; and they should not only
plant free schools in all parts of the Territory, a few of which have been
established already by five different Christian denominations; but they
should also form Utah Colonization Societies, whose object should be to
secure the planting of pure, freedom-loving, Christian families in every
Mormon city, town, and village; and they should not desist until the
Mormons are in a minority in Utah, the people freed from their bondage,
and the laws respected. Honor demands it; humanity cries out for it;
Christianity implores it.
"Up _now_ for Freedom! Not in strife
Like that your sterner fathers saw--
The awful waste of human life,
The glory and the guilt of war;
But break the chain, the yoke remove,
And smite to earth Oppression's rod,
With those mild arms of Truth and Love,
Made mighty through the Living God!"
PART IV.
THE RELIGIOUS PUZZLE.
"The true grandeur of nations is in those qualities which constitute the
true greatness of the individual."--CHARLES SUMNER.
"A Christian is the highest style of man."--YOUNG'S NIGHT THOUGHTS.
"There was never law, or sect, or opinion did so magnify goodness as the
Christian religion doth."--LORD BACON.
CHAPTER XII.
The religious aspects of Mormonism paramount--General ignorance
concerning the Mormon religious system--SOURCES OF THEIR
DOCTRINES--Revelation, not reason, the primary source--All religions
founded on revelation--Sacred books--The Mormon Bible--The "Book of
Mormon"--Migrations of Jews to America--Visit of Jesus to
America--"Book of Doctrine and Covenants"--The "Living Oracles."
The majority of persons are more interested, it seems, in the political
and social aspects of the Mormon question than in the purely religious;
and this is only natural, because events of a political nature are usually
more stirring than any other, and multitudes of people can grow indignant
over violations of the law of the land, who at the same time have no
deep-seated abhorrence of sin _per se_. The war against polygamy is
undoubtedly of great interest to the average citizen; and the Christian
himself cannot help sympathizing with the vigorous work of enforcing the
law against polygamy, even though he may not always be in sympathy with
the spirit of those who make the political phase paramount to every other.
The religious aspects of the question must ever have the pre-eminence in
the Christian's mind, because the eternal destinies of thousands of souls
are involved in this great heresy, and because Mormonism will continue to
have strength and vitality as a religious system, even though it be
stripped of its objectionable political and social features. The rank and
file of the people are devoted to their creed. They sincerely believe
themselves to be the real conservators of the faith once delivered to the
Saints. They are fortified by a system of theology as plausible to the
darkened understanding as it is pleasing to the natural heart. They are
living under a covenant of works, upon which they have staked their all,
and they have a hope of abundant rewards in the future. Their conception
of the divine law is narrow and inadequate, because their notions
respecting God are cramped and carnal. Gross error has become thoroughly
rooted in the minds of the people.
As we have already seen in treating of the political and social aspects of
Mormonism, _its real power lies in its doctrines_. It is the Mormon's
constant boast that nothing can shake the sure foundations of his faith.
He has a sincere conviction that his doctrines are invulnerable; but,
although the strength of Mormonism does lie in its doctrines, perhaps not
one hundredth of the people of our land know anything about their
religious tenets, save the doctrine of polygamy.
Let us, therefore, endeavor to get some idea of Mormonism as a religious
system--a system of doctrines and precepts; and in doing so let us
consider, in the first place,
I. THE SOURCES OF THEIR DOCTRINES.
Mormonism rests not upon human reason as its first great source, but upon
divine revelation. It is not a system of _philosophy_, therefore, but a
system of _religion_; for Professor Koestlin says: "Without revelation
there can be no religion; and it is a fact which should not be overlooked
that even those who, on account of their idea of God, absolutely reject
the idea of a direct, divine revelation, recognizing nothing but Nature in
her material existence and mechanical working, cannot help applying to
Nature expressions and conceptions which tend to raise her above the dumb
necessity, and constitute her a higher being, capable of moral relations;
nor can they for a longer period escape a feeling of thirst after
revelations of the secret depths of that being, which they then strive to
attain by ways more or less mystical and magical." (Schaff-Herzog's
"Encyclopaedia of Religious Knowledge," Vol. III., page 2021.) And in
accordance with that statement, the editor of the _Independent_, in an
editorial note published April 8th, 1886, says: "The history of this world
shows that in respect to the subject of religion, the supernatural is to
human thought and feeling really the natural. We search that history in
vain for a religious system that has stamped itself upon the faith and
practice of men, operating upon them as a controlling power of comfort and
hope, and organizing itself into their personal and social life by forms,
usages, and modes of worship, and at the same time professedly based on
the discoveries and authority of unaided human reason. Philosophies in
abundance have been the products of such reason, but religious systems
never. All the idolatries of antiquity claimed to be supernatural, and the
same is true of all the forms of modern heathenism. Such is the assumed
character of Mohammedanism and Mormonism.... The world never has had, and,
judging by the past, never will have a religious system without this
element. It does not want, and will not accept, a religion that claims for
itself no higher basis than that of mere reason."
"_Thus saith the Lord_" is the one claim of all the religious systems of
the world. Accordingly we find that the adherents of all the great
religions have their sacred books, which they venerate as revelations from
heaven, from whence they claim their doctrines have emanated. The Brahmin
has his Vedas; the Buddhist has his Tripitaka; the Zoroastrian has his
Avesta; the Jew has the Law and the Prophets; the Christian has the Old
and New Testaments; the Mohammedan has the Koran. In like manner, the
Mormon has the "_Book of Mormon_." But the Book of Mormon is not the only
inspired book of the Latter-Day Saints. They adopt the Bible, the "Book of
Mormon," and the "Book of Doctrine and Covenants," as their inspired
Scriptures; and these are the sources of their doctrines.
1. _The Mormon Bible._--By those not familiar with Mormon literature, the
Mormon Bible and the "Book of Mormon" are frequently confounded. The
former, however, is simply our English version of the Scriptures, with
such modifications and distortions as Joseph Smith, the inspired
translator, saw fit to make. He twisted some passages in Genesis so as to
turn statements connected with the life of the patriarch Joseph into
prophecies relating to a great prophet called Joseph, who should come
forth in the latter days--referring to himself. He even had the audacity
to make interpolations in Christ's Sermon on the Mount; but our Bible, as
translated by Smith and interpreted by him and his successors, is accepted
by every Mormon as inspired, and is to be found in every Mormon Church.
2. _The "Book of Mormon"_ is the next source of their doctrines, and is
the more modern revelation, and therefore takes precedence over the Bible.
The supernatural origin of the book, according to the Mormon belief, we
have already given in Chapter I.
Mormon, after whom the book is called, was the last of the sacred prophets
of ancient America. He was the leader of a race called the Nephites, and
perished in a battle between his own race and the Lamanites in A.D. 420.
Both Nephites and Lamanites were descendants from the family of Lehi, an
Israelite of the tribe of Manasseh, who emigrated from Jerusalem to
America during the reign of King Zedekiah, 600 B.C.
The wars between these two races form the great bulk of the book. In the
year A.D. 420 the decisive battle was fought at Cummorah, in Western New
York. The Nephites were exterminated, with the exception of a few
individuals. Mormon, their leader, was slain, and with him 230,000. The
descendants of the victorious Lamanites are the North American Indians.
The "Book of Mormon" is said to be the condensed record of the history,
faith, and prophecies of the ancient inhabitants of America, made on
golden plates by the prophet Mormon. These plates he intrusted to his son
Moroni, who survived the awful battle of extermination. He was the last of
the Nephites to die, but before dying he sealed up the golden plates on
which all these events were written and hid them in the Hill Cummorah, the
very site of the final battle between the Nephites and Lamanites; and
there Joseph Smith, guided by the spirit of Moroni himself, found them in
1827, took them to his home, translated them by means of his magical
spectacles, and had them printed under the title "_The Book of Mormon_."
It is certainly a unique work. It is a collection of sixteen separate or
distinct books professing to be written at different periods by different
prophets. Its style is in imitation of the Bible, and it incorporates
about three hundred passages directly from the Holy Scriptures.
Among the records of the book are accounts of three different migrations
to the American Continent: 1. A colony from the Tower of Babel soon after
the flood, which was led by Jared, and which in time became a great
nation, but was destroyed for their sins. 2. A colony led by Lehi from
Jerusalem, which gave rise to the Nephites and Lamanites. 3. A number of
Israelites who came from Jerusalem about eleven years after Lehi.
The book also declares that a supernatural light which lasted three days
and three nights informed the inhabitants of America of the birth of
Christ, and later a terrible earthquake announced His crucifixion; and
three days afterward Jesus Himself appeared, descending out of heaven into
the chief city of the Nephites in the sight of the people, to whom He
exhibited His wounded side and the prints of the nails in His hands and
feet. He remained with them forty days, and repeated to them His Sermon on
the Mount, and appointed twelve American apostles, and gave them orders
regarding baptism and His holy communion.
This book was the foundation of Mormonism; and Sidney Rigdon said: "The
'Book of Mormon' is to govern the Millennial Church;" but whatever may
have been its uses to the Saints in the beginning of their career, it has
had little to do with their practices for many years, save as a text-book.
3. _The "Book of Doctrine and Covenants."_--Another source of Mormon
doctrine--and a more fruitful source than the Book of Mormon--is the "Book
of Doctrine and Covenants." This is a collection of all the multifarious
revelations that Joseph Smith claimed to receive and which he promulgated,
together with the only revelation put forth by Brigham Young--the one
which he set forth at Council Bluffs in 1847 to inspire and guide the
Saints in their projected western pilgrimage through the wilderness.
4. _Living Oracles._--The fourth source of Mormon doctrine is what has
well been called the "Living Oracles," the divine communications made
continually to the priesthood. Theoretically the Mormons hold the Bible
and their two sacred books to be the inspired Scriptures for their
guidance: the Old Testament, as addressed particularly to the Jewish
Church; the New Testament to the Judaic and European Christian Church; the
"Book of Mormon" to the Church of America, and the "Book of Doctrine and
Covenants" to the Church of Jesus Christ of Latter-Day Saints. But
practically, authority and guidance for them emanate from their living
leaders, and few of either chiefs or masses read any of the three sacred
books in order to know and follow the recorded teachings.
Thus Mormonism, through its belief in a continual revelation to the
priesthood, especially the First Presidency and the Twelve Apostles, has
marvellous ability to change itself to meet every emergency.
CHAPTER XIII.
THE RELIGIOUS PUZZLE (_continued_).
MORMON DOCTRINES--Their idea of God--Plurality of gods--Mormon
Sunday-school hymn concerning Smith--The pre-existence of souls--The
doctrine of Polygamy--Practised on the plea of self-sacrifice and
ambition--Necessity of preaching their gospel to all--Preaching to the
dead--Baptismal regeneration--Baptism for the dead--Mormon priesthood
necessary to salvation--Melchizedek and Aaronic priesthoods--Mormon
Endowments--Blood Atonement--Doctrine of "The Fulness of Times."
Having thus considered the sources of Mormon doctrine--the ways in which
God has revealed His will and purposes unto them--let us consider in the
second place some of their
II. DOCTRINES AND PRACTICES.
1. _Their idea of God is materialistic._ While they profess to believe the
Trinity, they say that God was once a man, who has advanced in
intelligence and power so much that now He may be called perfect; but He
has still the form and figure of a man.
One of the standard Mormon works is called a "Key to the Science of
Theology," written by Parley P. Pratt, who, while he lived, was one of the
Twelve Apostles. It is now used as a text-book among the people. In
confirmation of the statement that they hold grossly corporeal ideas
concerning God, it says: "God has an organized individual tabernacle
embodied in material form and composed of material substance, in the
likeness of man, and possessing every organ, limb, and physical part that
man possesses."
Christ, too, is believed to have been the offspring of the material union
on the plains of Palestine of God and the Virgin Mary. Yet Christ is
believed to have had a previous existence, and His worship is enjoined as
Lord of all. The Holy Ghost, or Paraclete, is also material. Thus do they
lower the divinity to humanity instead of lifting up humanity to the
divinity.
2. Another doctrine is that of _Plurality of gods_.
Though there is one God supreme, there are many other beings entitled to
the name because possessed of the attributes of God, such as creative
power. All these gods were once men, and all men are potential gods. The
book of Parley Pratt, already quoted, says: "It will be recollected that
the last chapter recognizes a family of gods, or, in other words, a
species of beings who have physical tabernacles of flesh and bones in the
form of man, but so constructed as to be capable of eternal life.... A
general assembly, quorum, or grand council of the gods, with their
president at their head, constitute the designing and creating power....
Wisdom inspires the gods to multiply their species and to lay the
foundation for all the forms of life to increase in numbers, and for each
to enjoy himself in the sphere to which he is adapted."
Adam is said to be the god of Jesus Christ, Jesus Christ the god of Joseph
Smith, and Joseph Smith the god of this generation. They teach their
children that Joseph Smith is their god, and their little ones hear more
of him than they do of Jesus. Even in their hymns is this great error
taught. I will give one of the hymns found in their "Primary Hymn-Book,"
which is sung by the children in the Mormon Sunday-schools, called by
them "Primary Associations." It is as follows:
"The seer, the seer, Joseph the seer!
I'll sing of the Prophet ever dear;
His equal now cannot be found
By searching the wide world around.
With gods he soared in the realms of day,
And men he taught the heavenly way.
The earthly Sun, the Heavenly Sun!
I love to dwell on his memory dear;
The chosen of God and the friend of man--
He brought the Priesthood back again;
He gazed on the past; on the present, too,
And opened the heavenly world to view.
"Of noble seed, of heavenly birth,
He came to bless the sons of earth.
With keys by the Almighty given
He opened the full rich stores of heaven.
O'er the world that was wrapt in sable night,
Like the sun he spread his golden light.
He strove, oh, how he strove to stay
The stream of crime in its reckless way;
With a mighty mind and a noble aim,
He urged the wayward to reclaim;
'Mid the foaming billows of angry strife
He stood at the helm of the ship of life.
The Saints, the Saints, his only pride!
For them he lived, for them he died.
Their joys were his--their sorrows, too;
He loved the Saints and he loved Nauvoo.
Unchanged by death, with a Saviour's love
He pleads their cause in the courts above.
The seer, the seer, Joseph the seer!
Oh, how I love his memory dear
The just and wise, the pure and free,
A father he was and is to me.
Let friends now rage in their dark hour,
No matter--he is beyond their power.
"He's free! He's free! the Prophet's free!
He is where he will ever be
Beyond the reach of mobs and strife.
He rests unharmed, in endless life;
His home's in the sky, he dwells with the gods,
Far from the furious rage of mobs.
He died, he died for those he loved--
He reigns, he reigns in the realms above!
He waits with the just who have gone before
To welcome the saints to Zion's shore.
Shout, shout, ye Saints! this boon is given--
We'll meet our martyred seer in heaven."
Thus are the Mormon children early taught to think of Joseph Smith as
their Saviour, and as divine. Brigham Young, too, was regarded as God by
some of his followers even before his death; and no doubt before long,
when they forget to some extent his misdeeds that have been brought to
light since his death, they will deify him as well as Joseph Smith.
Indeed, they teach that all Mormons may, by obedience and holiness, become
gods in the celestial world, and people and rule a kingdom forever. Helped
by polygamy, men may become makers of worlds like this, of which Adam was
the fashioner; and in those worlds their posterity become the creatures
over whom they bear sway.
3. Another doctrine is _The Pre-existence of Souls_.
All men lived before they were born. They existed for ages as spirits,
waiting eagerly for fleshly tabernacles; and multitudes of these spirits
are now waiting, desiring to come to earth; for it is only by the way of
the flesh that they can reach the final bliss of their perfected being,
and therefore it is a work of great benevolence to provide earthly bodies
into which they may come to dwell.
4. _The Doctrine of Polygamy_ springs naturally out of the two preceding
doctrines. In the "Book of Mormon" this practice was forbidden; and in the
earlier revelations of Joseph Smith it was distinctly condemned; but it
was sanctioned in a revelation claimed to have been given to him at
Nauvoo, July 12th, 1843, although it was not promulgated until the fall of
1852 in Salt Lake City by Brigham Young. This doctrine is a necessary
sequence of their ideas with regard to the celestial world and the
pre-existent life of the human soul. Mr. Pratt, in one of his sermons,
says: "The spirit that dwells in each man and woman is, I venture to say,
more than five thousand years old. The Lord has ordained that these
spirits should come here and take tabernacles by a certain law and through
a certain channel; and _that_ law is the law of marriage. The Lord
ordained marriage on this globe between Adam and Eve as eternal in its
nature; hence we believe in marrying for eternity. Among these spirits in
the heavens are many more noble, more intelligent, that were called the
great and mighty ones, who were reserved till the fulness of time to come
forth upon the face of the earth through a noble parentage, who shall
train their tender minds in the truths of eternity, that they may be
prophets, priests, and kings to the Most High God. Among the Saints is the
most likely place for these spirits to take their tabernacles, to be
trained up by that people that are the most righteous of any other people
upon the earth. This is the reason that the Lord is sending them here,
brethren and sisters. The Lord has not kept them in reserve for five or
six thousand years, waiting for their bodies, to send them to the
Hottentots, the Hindoos, or the negroes, but to the Saints of Zion. Then,
is it not reasonable that the Lord should say unto his faithful and chosen
servants: 'Take unto yourselves more wives, that more of these noble
spirits should come forth through these my faithful and chosen
servants'?"
Thus do the Mormons have as one of the underlying principles of this
abominable practice one of the grandest sentiments of
humanity--_self-sacrifice for the sake of others_. It is that sentiment
which has taken hold of the Mormon women and led them not only to submit
in silence to what is entirely counter to their nature, but even to choose
it and glory in it. Brigham Young told his people often that the world was
rapidly hastening to a close, and there were multitudes of spirits waiting
for honorable bodies. The Gentiles were corrupt, and the ethereal spirits
were waiting anxiously for the favors of the Mormons. The women, he said,
would be selfish if they could not endure the wandering affections of
their husbands. It was their duty to make a self-sacrifice. Jesus had
given His life to redeem; why could they not help to save? It is on that
account that _the women of Utah_ have made the sacrifice of the most vital
principle of their souls.
The principle which has led _the Mormon men_ to embrace this doctrine,
which greatly increases their earthly cares and burdens, is _ambition_. In
heaven they will rule over their posterity; and, consequently, the more
wives they have, and the greater their posterity, the greater will be
their rank in heaven. Orson Hyde, in one of his sermons, said: "The
revelation of the Almighty to a man ... whom God designs to make a ruler
and a governor in his eternal kingdom is that he may have more wives, that
when he goes to another sphere he may still continue to perpetuate his
species; and of his kingdom there shall be no end." The Mormons declare
that those who have no wives are the servants of those who rule. Therefore
the object of the Mormon men in embracing polygamy, as they themselves set
forth, is to raise up a numerous posterity here and in the world to come,
that they may be exalted to the rank of "gods to reign upon thrones." They
believe that all the gods have many wives, and they rule over their
descendants, who are constantly increasing in number and dominion; and in
accordance with that belief, they teach that Jesus was a polygamist, and
that Mary and Martha were his plural wives, with whom he is now living in
marriage relations in the celestial world.
5. Another doctrine is that _the Latter-Day Gospel must be preached to all
men_. Until that gospel is accepted, none can be saved; and so, from the
earliest days, zeal for propagandism has been a marked feature of this
sect. At the very soonest the world must be conquered by this gospel. This
has from the first been their fixed design, and about three hundred
missionaries are always in the field. The order is: first, offer salvation
to the Gentiles till the Lord proclaims that their opportunity is past,
and then turn to the Jews. Moreover, they believe there is need for hot
haste; for these are the latter days, and the dread second coming of the
Son of God is at hand. Many of the devout Mormons believe that when the
great temple in Salt Lake City is finished, the Lord Jesus will descend to
earth and reign with His Saints for a thousand years.
But not only can none be saved until the Mormon gospel is accepted;
neither can any be condemned till it has been heard and rejected by him.
And so, not only must _the living_ hear the Latter-Day Gospel, but the
same proclamation must be made through all the bounds of the great
gathering-place of the dead. To these "spirits in prison," whose sad
misfortune it was to die before the Hill of Cummorah gave up its golden
plates to the great Prophet, must be made the offer of faith and baptism.
Hence, when Mormon missionaries die they go on preaching just as
before--so great is the task, so distant the goal, set before this
peculiar people.
6. They also believe in _Baptismal Regeneration_. They bless little
children, but baptize none under the age of eight. They practice the mode
of immersion, and they teach that it is able to wash away sins, and that
it may be repeated for the remission of sins whenever it is needed.
Consequently, when any of the Saints fall into heinous sins, they are
taught that those sins can be washed away by their being rebaptized.
7. They also believe in _Baptism for the Dead_. They base this doctrine on
Paul's statement in the fifteenth chapter of the First Epistle to the
Corinthians. They claim that since three things are essential to
salvation--faith, repentance, and baptism--and the latter is not possible
in the world of spirits, one in order to be saved after death must be
baptized by proxy--_i.e._, some Saint on earth must be immersed in his
behalf. It is claimed that here Mormonism is most unique, and performs its
noblest service to the race. In this way the Mormons save their ancestors
from everlasting punishment, and bring their souls within Zion; and this
service is extended beyond relatives, too, and is given to the heroes and
heroines of history. Washington, Franklin, and other famous men have thus
been vicariously baptized into the Mormon Church. A writer on Mormonism
has well said: "In fact, no one is safe from the clutches of Mormonism
after death. You may be made a Mormon without desiring it for all
eternity."
It is said that in the summer of 1884 a wealthy Mormon, while on a visit
to Boston, employed a young lady to look up his genealogy. Having learned
the names of about two hundred of his ancestors, he had the rite of
baptism performed for them all. And it is related that an old man, long a
convert to Mormonism, residing in the southern part of Utah, went thirty
miles distant to a place where the Saints were in conference for the
purpose of saving nearly one hundred of his ancestors from everlasting
destruction by being baptized for them. He made the journey in an ox-cart
with his two sons. The baptism, of course, was immersion in a river; and
the old man was dipped as many times as he could stand the operation, each
dip representing an entrance into the Mormon paradise for some one of the
otherwise lost hundred of his forefathers; and then his sons in turn were
baptized, until the object of their visit was fully accomplished.
8. Another doctrine is that _a priesthood duly authorized by God is
absolutely essential to salvation_. Without this no sacrament or rite is
acceptable to God or of value to men. It is only through their preaching
that sinners can repent and believe; and the remission of sins follows
baptism only when priestly hands administer it; and this authority comes
by no fancied apostolical succession, but from Joseph Smith as the sole
source. Before him for a thousand years there was no authority, and to-day
all is illegitimate outside the Mormon Church.
There are two classes of priesthood: _The Melchizedek_ and _the Aaronic_.
The Melchizedek priesthood is the higher branch, having special reference
to spiritual affairs, while the Aaronic priesthood has most to do with the
temporal interests of the Church. Both of these branches are obtained
through Joseph Smith, who received his ordination in a supernatural
manner. According to Mormon authority, an angelic messenger, calling
himself John the Baptist, met him in the woods of New York, May 15th,
1829, and ordained him to the Aaronic priesthood; and soon after, it is
claimed, he received his ordination to the Melchizedek priesthood at the
hands of the apostles Peter, James, and John.
The Aaronic priesthood includes (beginning with the lowest) the offices of
deacon, teacher, priest, and bishop. The Melchizedek priesthood includes
the offices of elder, high-priest, patriarch, seventy, and apostle. A
worse despotism than is exercised over the people by this priesthood
cannot be found on earth. Claiming to have the keys of heaven and hell,
and to have its authority directly from the Lord, it wields absolute
power, not only in spiritual but in all temporal affairs.
9. Another peculiar doctrine is with reference to _Endowments_. To get
one's endowments constitutes one of the most exalted privileges and
ambitions of the devout Mormon. These can be had only in Utah and in
connection with the temples, although in Salt Lake City, where as yet the
temple is unfinished, the Endowment House is used. After divers washings
and anointings and rubbings, the acting of an historic drama, the taking
of oaths and grips, and the giving of a new name, celestial wisdom and joy
are supposed to descend and forever rest upon the favored soul. Secret
marriage rites, which seal husband and wife for time and eternity, form
part of the ceremony.
In that hour, also, is put on the "endowment robe," a garment reaching
from head to foot, and made all in one piece, high-necked and with long
sleeves. This robe is said to be a sure defence against the adversary and
all physical ills. One must never be caught without it; but if, living and
dying, he wears that garment, and remembers the grips and his celestial
name, he is sure of heaven whatever may befall him.
The rites of the Endowment House are said to be a kind of bastard
Masonry, instituted by Joseph Smith at Nauvoo. A remarkable resemblance
has been pointed out between the ancient Eleusinian Mysteries and the
mysteries of the Endowment House as they are represented by some of the
historians of Mormonism. Their object, according to Brigham Young, is "to
receive all those ordinances in the house of the Lord which are necessary
for you, after you have departed this life, to enable you to walk back to
the presence of the Father, passing the angels, who stand as sentinels,
being enabled to give them the key-words, the signs and tokens pertaining
to the holy priesthood, and gain your eternal exaltation in spite of earth
and hell."
10. Another doctrine, which is peculiarly a Mormon doctrine, and the most
horrible doctrine ever taught by their leaders, is the doctrine of _Blood
Atonement_.
According to this doctrine there are some sins which cannot be forgiven or
atoned for except by cutting the throat of the man who committed them and
pouring out his blood as an atonement. Three of these sins are apostasy,
disclosing the secrets of the Endowment House, and marital unfaithfulness
on the part of a wife.
This doctrine has been frequently taught by the leaders of the Church, who
have declared that it is a meritorious act for any Saint to spill the
blood of a person guilty of any of these sins, and that he would thereby
be carrying out the golden rule of love. Thus, Brigham Young, in a sermon
delivered in the Bowery at Salt Lake City, September 21st, 1856, said:
"There are sins that men commit for which they cannot receive forgiveness
in this world or in that which is to come, and if they had their eyes open
to see their true condition they would be perfectly willing to have their
blood spilled upon the ground, that the smoke thereof might ascend to
heaven as an offering for their sins; and the smoking incense would atone
for their sins, whereas, if such is not the case, they will stick to them
and remain upon them in the spirit world.
"I know when you hear my brethren telling about cutting people off from
the earth that you consider it strong doctrine; but it is to save them,
not to destroy them."
And in another discourse, delivered in the Tabernacle of Salt Lake City,
February 8th, 1857, Brigham Young said: "I have known a great many men who
have left this Church, for whom there is no chance whatever for
exaltation; but if their blood had been spilled, it would have been better
for them. This is loving our neighbor as ourselves; if he needs help, help
him; and if he wants salvation, and it is necessary to spill his blood on
the earth in order that he may be saved, spill it. Any of you who
understand the principles of eternity, if you have sinned a sin requiring
the shedding of blood, except the sin unto death, would not be satisfied
nor rest until your blood should be spilled, that you might gain that
salvation you desire. This is the way to love mankind."
But although this horrible doctrine has been publicly preached again and
again, yet many of the Mormons deny that it was ever carried into actual
practice. The editor of the _Deseret News_, one of the Mormon leaders, not
long ago denied that blood atonement had ever been practised among the
Mormons, but he said "in the good time coming it will be." On the other
hand, it is claimed by many Gentiles that not only has it been put into
practice frequently in past years, but that it is actually done at the
present time. A Gentile observer, after several months' residence in Salt
Lake City in 1884, wrote: "As to the blood atonement, which Mormons
generally deny, you may be sure it is still practised."
After a careful study of the facts in the case, it seems to be clear that
the evidence is overwhelming in substantiation of the declaration that _it
was often practised in the past_; and it seems to be equally clear that,
while it _may_ be _the fact_ that this abominable practice is still
carried on, only more adroitly than formerly, yet _the mass of evidence_
is overwhelming in opposition to that view and in favor of the opinion
that the incoming of thousands of Gentiles and Federal officers have
effectually stopped the practice of that barbarous doctrine.
_Nevertheless, it remains one of their doctrines._
11. Another Mormon doctrine, and one of which much is made, is the
doctrine of the _Fulness of Times_. The Mormons claim that whatever good
thing in doctrine and practice has ever existed in the world under former
dispensations has been restored in these last days; and so to the
Latter-Day Saints have come all the blessings of all past ages, especially
the priesthood, polygamy, and all the offices and gifts of the days of the
apostles. They believe the day of miracles has not ceased, but that many
such have been wrought, especially healings of the sick, in the latter-day
dispensation. They believe, also, in giving one tenth of their income and
increase for the building of the temples and the progress of the Church.
CHAPTER XIV.
THE RELIGIOUS PUZZLE (_continued_).
_Professor Coyner's_ analysis of Mormonism--_Rev. Dr. McNiece's_
analysis--Reasons for the growth and tenacity of Mormonism--The
Christian element its chief source of strength--No Mormon converts
from heathenism--Protestantism the source of its recruits--Bible
doctrines in the Mormon "Catechism for Children"--The Mormon Articles
of Faith--The Mormon heresy compared with Gnosticism in the early
Christian Church--A clue to the solution of the religious puzzle.
From the enumeration of some of the prominent and peculiar doctrines of
Mormonism which was given in the preceding chapter, it can very clearly be
seen that it is naught else than a jumble of a half dozen different
systems of religion.
_Professor Coyner_, Principal of the Salt Lake Collegiate Institute for
ten years, has analyzed it as follows: "Mormonism is made of twenty parts.
Take eight parts of diabolism, three parts of animalism from the
Mohammedan system, one part bigotry from old Judaism, four parts cunning
and treachery from Jesuitism, two parts Thugism from India, and two parts
Arnoldism, and then shake the mixture over the fires of animal passion and
throw in the forms and ceremonies of the Christian religion, and you will
have this system in its true component elements." But, subtle as that
analysis is, it cannot be true; for it does not include in the system, as
even one of its twenty parts, Christianity; and yet it seems to me that it
is the Christian element in the system which, mingled with a great deal
of error, gives it its real strength.
The analysis given by _Rev. Dr. R. G. McNiece_, of Salt Lake City, in the
_Presbyterian Review_, April, 1881, seems to be more correct, and about as
near the real truth as any one, perhaps, can come. He says: "Let Paganism,
Judaism, Mohammedanism, Jesuitism, Protestantism, and Diabolism be shaken
up together, and the result is Mormonism; for from Paganism comes its idea
of God; from Judaism its theory of the priesthood and special revelation;
from Mohammedanism its plural wife notions, and its sensual ideas of
heaven; from Jesuitism its cunning and arbitrary form of government, in
which the end is continually made to justify the means; from Protestantism
its talk about faith in Christ and the guidance of the Holy Spirit; and
its general policy from the devil, as any intelligent man will have to
confess after a careful study of its cunning, devilish ways and means."
From this analysis it is seen that its great strength lies in the shrewd
way in which it has blended Christian truth with heathen error.
The reasons of its growth and tenacity are many. It is especially adapted
to the intellectual capacities of the masses. To these are offered just
what they are sure to hunger after--bold assumption and boundless
assertion, together with great show of authority. For the superstitious it
has miracles, ecstasies, visions, and revelations. The secrecy of the
endowments, too, has a charm. The minds of the ignorant delight in
prodigies. "_Omne ignotum, pro mirifico._" For the lovers of prophecy
there is promised the New Jerusalem, an actual reign of the Saints, and an
equality with the Redeemer. The gross see charms in its sensual paradise,
and listen eagerly to the announcement that a conversation with their
spiritual ruler, or a journey on a mission while facing a frowning world,
will immediately clear them from their iniquities. These are all elements
in the system, which have led to its growth, and now keep it from falling
to pieces.
But _its chief source of strength is its recognition of many of the truths
of the Bible_. If its strength came from its heathenish doctrines and
practices, then it would naturally follow that its converts would be
gathered mainly from heathendom, whereas ninety-nine proselytes in every
hundred have been obtained from Christian churches.
About thirty years ago swarms of Mormon missionaries were sent to China,
Japan, India, Australia, South Africa, South America, and the Society and
Sandwich Islands, and they fondly hoped that many converts would be
gathered; but in less than five years they had all returned, completely
baffled and disgusted. They reported that the devil was far too lively in
those lands, and that, among the Hindoos especially, stupidity and awful
depravity were universal. Since then we hear of no more attempts to
evangelize the pagan world. A few hundred Sandwich Islanders and New
Zealanders have been baptized, but only after American and English
missionaries had first brought them to a knowledge of Gospel truth.
And it is said that no Roman Catholic has ever been brought into the
Mormon fold, Protestantism furnishing Mormonism its entire supplies. Yes,
the fact is that Mormonism has grown in strength and power by the addition
of those once members of Protestant Christian churches, or those very near
the entrance. Perhaps eight out of every ten who have come to Utah were of
that class; and it cannot well be questioned that hundreds of so-called
Mormons, though laboring under a great delusion and greatly misled by the
hierarchy, are still sincere believers in Christ and His Gospel. Rev. Dr.
McNiece says in the _Presbyterian Review_, April, 1881: "It is only just
to say that scattered all through the Mormon ranks are hundreds of devout,
worthy, kind-hearted, hospitable people, who came from England, Scotland,
and the Scandinavian countries, bringing their Bibles and Christian
sentiments with them, and who, although nominally Mormons, have never been
persuaded to embrace these odious pagan doctrines, which are the
distinctive features of Mormonism."
Besides, the Mormons believe in the Old and New Testaments as inspired,
and in the "Book of Mormon" itself there is much that is taken directly
from the Bible--as the Decalogue, the Sermon on the Mount, and other
teachings of our Lord; and in their "Catechism for Children," published in
1877, one finds mingled with many false teachings such sound biblical
propositions as these: that our first parents, having fallen under the
influence of Satan, "had not the least power to recover themselves from
the effects of that fall;" that in this condition "the justice of God
required a sacrifice to atone for the broken law, and our first parents
being subject, through transgression, to the penalty of the law, could not
make this sacrifice;" that to meet such a state of things, "God sent His
only begotten Son, who knew no sin, to die for the sins of the world, and
thus to satisfy divine justice;" that "this redemption by Jesus Christ is
the only one," and that it is available to all mankind, "but only on
conditions of obedience;" that these conditions are "as unchangeable as
their Author," and include faith, which is described as "a principle of
power" within the soul, and repentance, which is defined as a "forsaking
of sin, with full purpose of heart to work righteousness;" and that even
little children are "considered sinners in the sight of God," and as such
are "redeemed solely through the atonement of Christ," and are therefore
to be taught to repent and believe.
In reading such statements, and seeing them corroborated continually by
quotations from Scripture, it is not hard to imagine ourselves studying
the catechism of some Christian sect, differing from other sects in detail
and expression, but agreeing with them in the essentials of the common
Christianity. How far such truths are proclaimed by the Mormon teachers
and missionaries, or how far they still remain as vital convictions in the
breasts of thousands who once professed them in other communions, or who
have been taught them catechetically in the Mormon fold, it is very
difficult to determine.
In the Mormon Articles of Faith there is very little but what could be
subscribed to by some Christian denomination. It is presumed that these
Articles comprise all the essential beliefs of Mormonism. They are what
their missionaries constantly teach, and what the Mormons always give
forth as their creed. They are just one third the number of the
Thirty-nine Articles of the Church of England. They are as follows:
"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 these ordinances 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 the ordinances thereof.
"6. We believe in the same organization that exists in the Primitive
Church--viz.: apostles, prophets, 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 this earth, and that the earth will be
renewed and receive its paradisic glory.
"11. We claim the privilege of worshipping Almighty God according to the
dictates of our conscience, and allow all men the same privilege; let them
worship how, when, or where they will.
"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 say that we follow the admonition of
Paul: 'We believe all things; we hope all things;' we have endured many
things, and hope to endure all things. If there is anything virtuous,
lovely, or of good report, or praiseworthy, we seek after these things."
The fact is, that this nineteenth century heresy bears much the same
relation to the Gospel of to-day that Gnosticism, Montanism, and
Manicheism did to that of the early centuries. On the true foundation of
the Old and New Testaments, it has built a structure of wood, hay, and
stubble. "To the law and the testimony," is the constant cry. Argument is
based almost entirely upon the Bible. Proof-texts are quoted by the
thousand.
Our object in directing attention to the Christian element in Mormonism is
not to furnish apology or to divert attention from its fearful errors; but
it is mentioned because it furnishes a decided clue to the vitality and
persistency of the system, and also opens our eyes as to the best way to
solve the religious puzzle which this system presents before us. The great
question to be answered is: How are we to get rid of _the erroneous
doctrines of Mormonism_?
CHAPTER XV.
THE RELIGIOUS PUZZLE (_concluded_).
The character of efforts hitherto put forth to solve the puzzle--What
has been accomplished--The plan somewhere defective--Mormonism to be
reformed, not destroyed--Why Mormons will not listen to Christian
missionaries--Moody and Sankey's meetings in Salt Lake City--_The
Deseret Evening News_ on Bishop Tuttle's sermon--Mormonism a
perversion of Christianity--The educational and colonization scheme
best fitted to reform it--Proved by comparing Roman Catholicism in the
United States with Roman Catholicism in Mexico or Brazil--The probable
effect of a larger intelligence--The probable effect of the
introduction of Gentile colonies--The religious puzzle solved--The
duty of the hour.
Hitherto the efforts which have been put forth against Mormonism as a
religious system have been the same in character as when contending with
Buddhism, Confucianism, or any other pagan religion. _And what has been
accomplished?_
It is not our desire to depreciate what has been done in Utah by the noble
Christian men and women who have faced the insults of men and sometimes
death itself in battling with the errors of Mormonism. They are Christian
heroes and heroines, and are deserving of all praise and honor. They are
worthy to receive crowns and laurels that can never fade. But their
sterling worth and Christian heroism do not alter the facts concerning the
visible results of their labors. It is true that nearly twenty years
elapsed after the occupation of Salt Lake Valley by the Mormons before any
attempt was made to introduce the Gospel. It was only by the occupation
of Camp Douglas, in 1862, by several regiments of United States troops
that the way began to be opened; and only since 1865 has there been any
missionary work done in the Territory. But in the twenty years of
missionary work what has been accomplished? How many converts from
Mormonism have been obtained?
Rev. R. G. McNiece, D.D., of Salt Lake City, in a personal letter to the
writer, said: "The number of converts directly from the Mormon ranks I
cannot give you; but it is very small, especially among adults. Among the
youth the number is greater, and here is where the hope lies. The children
and youth come under Christian influence first in the day-schools
maintained by the Christian denominations. In the Sabbath-school this
influence is deepened, and thereby the way into the Church is opened. I
should say that THREE HUNDRED WOULD BE A LARGE ESTIMATE OF THE TOTAL
NUMBER OF CHRISTIAN CONVERTS FROM THE MORMON RANKS; but the work thus far
has been preparatory."
Now, while it is very true that the work has been in great measure
preparatory, nevertheless no such long preparation as twenty years should
be necessary in dealing with a people to a great extent speaking our own
language. If it were China, or Japan, or India just opened, and it
required time for the missionaries to get acquainted with the habits and
language of the people, it would be a very different thing. It seems from
the small crop of Christian converts thus far obtained that the system of
missionary work adopted is somewhere defective.
And does not the fact of the large Christian element in the Mormon
religious system show that it must not be treated as a pagan religion? and
that different methods must be adopted to overcome its evils? All
missionary labor in Utah up to the present time has been in open and
direct antagonism to the whole Mormon system, and its object has been
openly and professedly to exterminate it from the face of the earth. Now,
we raise the question, _Can any Christian sect be easily annihilated?_
Should it be our desire to exterminate it? Should not the object of all
our efforts be _to reform it_--to purge the gold of its dross? And so,
does it not seem far more likely that Mormonism is not to be _destroyed_
at all, but rather _reformed_ by various influences brought to bear upon
it?
The adult Mormons will not go to hear the Christian missionaries, for they
believe that all that is good in Christianity they have already in their
own system. The only difference is that they have more; they have an
enlarged and expanded Christianity. Consequently they think their system
is vastly superior to the Christian's. Mormon boys write "_Come to Jesus_"
on the clean, white window-sills of Christian chapels, while their parents
at home tell them that they know a hundredfold more truth than the
Christians, whose whole creed, they say, begins and ends with this
despised phrase.
The evangelists Moody and Sankey held a series of meetings in Salt Lake
City only a few years ago, and the _Deseret Evening News_, the official
Mormon organ, in an editorial on Moody's preaching in that city, said:
"There is not a man among the whole fraternity of evangelists who can
present anything of any value to the Latter-Day Saints which they have not
already received; and there is no preacher of them all who, if he were
desirous of learning the truth as it is in Jesus, but could learn very
many valuable lessons in the things of God from members of our Young
People's Improvement Associations, and even from our Sunday-school
children. 'Believe in the Lord Jesus Christ' is a saying the full meaning
of which is appreciated by the Latter-Day Saints. To exhort them to 'faith
in Christ' is the work of supererogation."
And shortly after, the same paper, in an editorial on a sermon preached by
Bishop Tuttle, of the Episcopal Church, in Philadelphia, said: "So far as
the institutions of modern Christendom are concerned, we candidly confess
our lack of confidence in their power to do anything for us.... We have
got so far beyond them through the revelations of the Almighty vouchsafed
in these latter days, that we look back upon their teachings as a man
reverts to the alphabet of his school-days, and we remember their
powerless forms and spiritless ceremonies as mere playthings compared with
the higher things of the kingdom to which the system they call _Mormonism_
has introduced us."
Thus we see that Christianity is discounted by the Mormons from the very
start; and can we, then, hope to accomplish its overthrow by the ordinary
means? From its peculiar relations to Christianity, must we not in reason
and fairness regard the Mormon Church, as we must the Roman Catholic
Church and even Mohammedanism, as being not utterly false, so much as a
mingling of error with truth? It is, therefore, a perversion of
Christianity. There is genuine Gospel enough in the Mormon creed to save
it from the grave. We are, therefore, to look for a repudiation of the
false rather than the destruction of both false and true together.
And what would be better calculated to effect this end than the
colonization and educational scheme, which we have already advocated as
the surest and easiest means to overcome the political and social evils of
the system? The Roman Catholic system is in many respects similar to the
Mormon system; and see what intelligence and a surrounding atmosphere of
pure Christian truth has done for Roman Catholicism in our land! What a
vast difference there is between the system here and the same system in
Mexico, Brazil, Spain, or Italy! There is a difference almost as wide as
the hemispheres. Take a Roman Catholic from our land to Brazil or Spain,
and he will scarcely recognize his religion in that religion called there
by the same name. And what has brought about this difference? The American
Roman Catholic has been surrounded by intelligence and a free, pure,
Christian society. These two things have so operated upon American Roman
Catholicism as to greatly reform it and almost radically change it, while
they did not antagonize it in a spirit of rancor. How wonderful the
revolution! And it has not ceased yet, but is ever going on. The same
things would thus be done, we believe, for Mormonism.
1. _A larger intelligence_ would surely modify or wholly set aside the
claims of the priesthood to the possession of divine authority and power,
and would relegate to the realm of oblivion such outlandish doctrines as
_baptisms for the dead_. As Froude says, "Ignorance is the dominion of
absurdity."
And, from the same cause, the demand would gradually spring up for pulpit
teaching, couched in a far better spirit, and of much higher intellectual
character. The presence of a few intelligent Gentiles has already put to
shame and almost banished from religious assemblies those harangues which
in days not very remote were accustomed to combine in about equal measure
the profane, the obscene, and the brutal.
2. And, then, _the introduction of Gentile colonists_ in large numbers
would naturally increase the force of effective preaching missionaries,
and they would then be supported, not by the churches in other parts of
our land, but by the Utah colonists themselves. In this way we would have
_more missionaries at less expense_, and they would accomplish more in the
end than an aggressive force, such as we now have, though it were
increased tenfold.
Then the Territory would be fairly flooded with Gospel institutions of
every sort. In every Mormon town there would be a school and a church; and
there being in every community a few who in character and life would be
truly Christlike, they, aided by the sharp criticisms of a free press,
would cuttingly and most effectually rebuke the seriously lax morals of
the Mormon Church; and before long it would be found to be politic and
necessary in sheer self-defence to remove from Church leadership whoever
in walk and conversation would fail to conform to what is at least decent.
It is most likely that in this way the better elements in Mormondom would
be led, unconsciously perhaps, to assert their force, and work out through
grace a religious reformation. The leaven of revolt is slowly working now.
It is well known that many Mormons do not countenance polygamy, and the
time may yet come when this view shall prevail, notwithstanding the
alleged revelations in the case. And there may come a time when, with
polygamy, other false doctrines will be questioned or rejected. And thus
reformed, purified, and made fit to live, we may expect to see Mormonism
continue for generations a sect fairly Christian, although it would
doubtless have many peculiar points; or there may come, through the
workings of the Gospel in this subtle way, such a division in belief among
the Mormon ranks as to rend asunder the entire Mormon organism.
To this work of internal reformation let us direct our forces. Let the
Christians of our land arise in all their might and endeavor to have
schools planted all over the Territory of Utah, that intelligence and
freedom may be widely disseminated; and let them form Colonization Aid
Societies to induce Christian families to emigrate to Utah, and settle in
every Mormon town and hamlet. Through _the faithful representation and
living of the Gospel_ I have all hope.
In strict accord with this belief, Rev. Arthur T. Pierson, D.D., pastor of
the Bethany Church, Philadelphia, in the _Homiletic Review_, October,
1885, said: "Salt Lake Valley needs nothing more to-day than colonies of
Christian tradesmen. Mormonism should be confronted with the witness of a
Christian community, consecrated workmen in all the learned professions
and departments of industry; Christian families free from the taint of
polygamy and full of the rich blessing of the normal household." Likewise,
Judge Osborne, of Utah, wrote recently as follows: "An excellent way to do
good with little or no cost would be the location of Christian families in
the Mormon towns.... The Mormon priesthood insist upon the complete
isolation of their dupes from Christian civilization. They say, 'You must
live your religion;' they obey, and the result is bitter fruit. Let a few
Christian families 'live _their_ religion' in their presence, and the
darkness of prejudice and superstition would roll away like the mist
before the morning sun."
Yes, put in every Mormon town a few noble Christian families, consecrated
men and women, who in character and life shall exhibit the sweet spirit of
the Man of Nazareth, who by example and precept shall show a more
excellent way, and presently error will depart, and iniquity hide its head
abashed. Let the various denominations combine and co-operate against the
common foe in that silent yet most effective way, and the Mormon Puzzle
will be solved, and solved forever. Let us all labor to this end.
"O Christ, our land for thee;
Naught less we crave,
That Thou supreme mayst be
From wave to wave.
Naught less we ask of Thee,
Our prayer unceasingly,
Our land for Thee,
All, all for Thee."
THE END.
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which has ever, perhaps been made. Mr. Hawthorne has managed to combine
the almost perfect construction of a typical French novelist, with a more
than typically German power of conception."
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_THE FORTUNES OF RACHEL._
A New Novel. By EDWARD EVERETT HALE. 12mo, paper, 25c.; cloth, $1.
_CHRISTIAN UNION, N. Y._ "Probably no American has a more devoted
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_RUTHERFORD._
A New Novel. By EDGAR FAWCETT. _Author of "An Ambitious Woman," "A
Gentleman of Leisure," "A Hopeless Case," "Tinkling Cymbals," etc._ 12mo,
paper, 25 cts; cloth, extra paper, $1.00.
_BOSTON GLOBE._ "Truly Mr. Fawcett has here wrought with skill in
producing some original and beautiful characters. The motive and plan are
those of a better book than he has ever written.... Rutherford is powerful
and will contribute much to the reputation of its clever author."
_SAT. EVENING GAZETTE, Boston._ "This story evinces grace as well as
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Fawcett's novels."
_NEW YORK TRIBUNE._ "Mr. Fawcett's story, 'Rutherford,' is more serious in
plan than most of his society novels; it has a motive which is not only
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_THE HOYT-WARD CYCLOPAEDIA OF PRACTICAL QUOTATIONS._
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