mankind, to every creature upon the face of all the earth, that the
Lord has borne record to our souls, through the Holy Ghost shed
forth upon us, that these Commandments were given by inspiration of
God, and are profitable for all men, and are verily true. We give
this testimony unto the world, the Lord being our helper; and it is
through the grace of God the Father, and his Son Jesus Christ, that
we are permitted to have this privilege of bearing this testimony
unto the world, in the which we rejoice exceedingly, praying the
Lord always that the children of men may be profited thereby."
The Twelve Apostles of the Church at the time were: Thomas B.
Marsh, David W.. Patten, Brigham Young, Heber C. Kimball, Orson
Hyde, Wm. E. McLellin, Parley P. Pratt, Luke S. Johnson, William
Smith, Orson Pratt, John F. Boynton, Lyman E. Johnson. (History of
the Church, Vol. II, p. 245.)
Footnotes
1. The reading should now be from the Doctrine and Covenants, and so
continued through the lessons dealing with that book.
LESSON II.
SCRIPTURE READING EXERCISE.
_(A) THE BOOK OF DOCTRINE AND COVENANTS._
ANALYSIS. REFERENCES.
_I. The Revelations--Classification[1] as Doctrine & Covenants--all
to Whom Given._ the Revelations.
(a) To Individuals. Revelations to Individuals.
(b) To the Church. (a) Secs. 3, 5, 6, 12, 14,
(c) To Groups of Elders. 15, 19, 126.[2]
(d) To the world. (b) Secs. 1, 45, 46.
(c) Secs. 84, 58, 29, 61.
(d) Sec. 76.
_II. Classification as to How They were
Received._
(a) Direct Word of Mouth from the (a) The First Vision,
Lord. History of the Church,
(b) By Urim and Thummim. Vol. I, Chap. i; Doc. & Cov.,
(c) By Direct Communication of Angels. Sec. 110.
(d) By the operations of the Spirit of (b) Doc. & Cov., Secs.
God on the Prophet's Mind. 3, 6, 10, 11, 12, 14, 16, 17.
(c) Doc. & Cov., Sec.
110.
(d) The greater number
of the Revelations in the
Doctrine and Covenants.
_III. Classification as to Subject Matter._ (a) Didactic Revelation,
(a) Didactic, Instruction or Direction Doc. & Cov., Secs. 21, 24,
to Individuals, to the Elders, to 25, 26, 28, 68.
the Church. (b) Revelation on Organization--Secs.
(b) On Organization of the Church 20, 84, 102, 107, 124.
and Priesthood. (c) Doctrinal, Secs, 19,
(c) Doctrinal. 20, 21, 42, 76, 84, 88, 93.
_SPECIAL TEXT: "Behold, I will tell you in your mind and in your heart,
by the Holy Ghost, which shall come upon you and which shall dwell in
your heart. Now behold this is the Spirit of revelation; behold this is
the Spirit by which Moses brought the children of Israel through the
Red Sea, on dry ground.."_--THE LORD TO OLIVER COWDERY.
_NOTES._
1. _How the Revelations were Received:_ The Prophet Joseph Smith
received revelations in every way that the Lord communicates his mind
and will to man. Like Moses he knew the Lord face to face, stood in
his very presence, and heard his voice, as in the first communication
the Lord made to him, usually called the Prophet's first vision (See
History of the Church, Vol. I, chapter 1, also Pearl of Great Price, p.
85), as also in the vision given in the Kirtland Temple where he and
Oliver Cowdery saw the Lord standing on the breastwork of the pulpit
and heard him speak to them. He received communications from angels as
in the case of Moroni, who revealed to him the Book of Mormon; John
the Baptist, who restored the Aaronic Priesthood; and Peter, James and
John, who restored the Melchisedek priesthood; also the communications
of the angels mentioned in what is usually called, the Kirtland Temple
Vision. (See Doc. & Cov., Sec. 110.)
He received communications through Urim and Thummim, for by that
means he translated the Book of Mormon and received a number of the
revelations in the Doctrine and Covenants, among others sections
3, 6, 10, 11, 12, 14, 16, 17. He received divine intelligence by
open visions, such intelligence as is contained in section 76, and
section 107. He also received revelations through the inspiration of
God, operating upon his mind; and indeed the larger number of the
revelations in the Doctrine and Covenants were received in this manner.
Speaking of the revelations which were compiled preparatory to the
publication of the Book of Commandments, he desired that the labors of
himself and brethren who had been associated with him from the early
days of the Church up to that time should be acknowledged and made a
matter of record, saying, "If this conference thinks these things worth
according to the mind of the spirit, _for by it these things_ [the
collected revelations] _were put into my heart_, which I know to be the
Spirit of truth." This indicates the medium through which most of the
revelations came--from the inspired mind of the Prophet. (See also Doc.
& Cov. Secs. 8, 9.)
2. _The Manner of Inditing Revelations:_ Elder Parley P. Pratt gives
the following description of the manner in which a revelation was given
through the Prophet in his presence.
"After we had joined in prayer in his translating room he dictated
in our presence the following revelation: Each sentence was
uttered slowly and very distinctly, and with a pause between each,
sufficiently long for it to be recorded, by an ordinary writer, in
long hand. This was the manner in which all his written revelations
were dictated and written. There was never any hesitation,
reviewing, or reading back, in order to keep the run of the
subject; neither did any of these communications undergo revisions,
interlinings, or corrections. As he dictated them so they stood, so
far as I have witnessed; and I was present to witness the dictation
of several communications of several pages each. (Autobiography of
Parley P. Pratt, pp. 65-6.)
The statement of Elder Pratt needs modifying, at least to the extent
of saying, that additions were made sometimes to the revelations, as
a comparison between the revelations as they appeared in so much of
the "Book of Commandments" as was published at Independence, in 1833,
and the same revelations as they stand in the Book of Doctrine and
Covenants. Indeed in the Doctrine and Covenants additions are sometimes
noted (see section 20, verses 65-67, and foot-note, also section 27,
introduction; also sec. 42, verses 31 and 34 and footnote). In the
main, however, the statement of Elder Pratt may be taken as not only
applying to the revelations which he witnessed the dictation of, but to
all that the Prophet received.
3. _The Divers Manners in which Revelations were Given in Ancient
Times:_ As to the various ways in which the prophets in olden times
received revelations, (agreeing with the various ways in which God
communicated his mind and will to Joseph Smith) I quote the following
from the "Annotated Bible," published in 1859.
"The divine communications were made to the prophets in divers
manners; God seems sometimes to have spoken to them in audible
voice; occasionally appearing in human form. At other times he
employed the ministry of angels, or made known his purposes by
dreams. But he most frequently revealed his truth to the prophets
by producing that supernatural state of the sentient, intellectual,
and moral faculties which the scriptures call 'vision.' Hence
prophetic announcements are often called 'visions,' i. e., things
seen; and the prophets themselves are called 'seers.' Although the
visions which the prophet beheld and the predictions of the future
which he announced were wholly announced by the divine Spirit, yet
the form of the communication, the imagery in which it is clothed,
the illustrations by which it is cleared up and impressed, the
symbols employed to bring it more graphically before the mind--in
short, all that may be considered as its garb and dress, depends
upon the education, habits, association, feelings and the whole
mental, intellectual and spiritual character of the prophet. Hence
the style of some is purer, more sententious, more ornate, or more
sublime than others."
Also the Reverend Joseph Armitage Robinson, D. D., Dean of Westminster
and Chaplain of King Edward VII of England, respecting the manner in
which the message of the Old Testament was received and communicated to
man, said, as late as 1905:
"The message of the Old Testament was not written by the divine
hand, nor dictated by an outward compulsion; it was planted in the
hearts of men, and made to grow in a fruitful soil. And then they
were required to express it in their own language, after their
natural methods, and in accordance with the stage of knowledge
which their time had reached. Their human faculties were purified
and quickened by the divine Spirit; but they spoke to their time
in the language of their time; they spoke a spiritual message,
accommodated to the experience of their age, a message of faith in
God, and of righteousness as demanded by a righteous God." (Defense
of the Faith and the Saints, p. 266-7.)
4. _The Spirit of Revelation:_ In one of the revelations there is given
a description as to the manner in which revelations are given through
the operation of the spirit of the Lord upon the mind of man, "for,
verily," as Job puts it, "there is a spirit in man and the inspiration
of the Lord giveth them understanding." The revelation alluded to, is
one given to Oliver Cowdery in relation to his having the privilege of
translating ancient records, by means of Urim and Thummim. The Lord
said concerning such translation:
"Behold, I will tell you in your mind and in your heart, by the
Holy Ghost, which shall come upon you and which shall dwell in your
heart. Now, behold, this is the Spirit of revelation; behold, this
is the Spirit by which Moses brought the children of Israel through
the Red Sea on dry ground." (Doc. & Cov. Sec. 8.)
Oliver's faith, however, seems to have failed him in the matter, and in
explanation of that failure, the Lord said to him:
"And, behold, it is because that you did not continue as you
commenced, when you began to translate, that I have taken away this
privilege from you. Do not murmur, my son, for it is wisdom in me
that I have dealt with you after this manner. Behold, you have not
understood; you have supposed that I would give it unto you, when
you took no thought, save it was to ask me; but, behold, I say
unto you, that you must study it out in your mind; then you must
ask me if it be right, and if it is right I will cause that your
bosom shall burn within you; therefore, you shall feel that it is
right; but if it be not right, you shall have no such feelings, but
you shall have a stupor of thought, that shall cause you to forget
the thing which is wrong; therefore you cannot write that which is
sacred, save it be given you from me." (Doc. & Cov.. Sec. 8.)
From this, it appears, that the co-operation of the mind of man
by mighty effort is necessary to the obtaining of the spirit of
revelation. Prophets are not mere automations, who repeat, machine
like, what is given them. There must be striving for the Spirit of
truth, and the power to express it.
Footnotes
1. The sections cited in this and the following classification do not
give all the revelations of the respective classes, only a few as
illustrations.
2. See note [1].
LESSON III.
SCRIPTURE READING EXERCISE.
_(A) THE BOOK OF DOCTRINE AND COVENANTS._
ANALYSIS. REFERENCES.
_I. The Great Doctrinal Revelations._[1] Joseph Smith's Vision
1. Doctrines in Relation to God, to History of the Church,
Christ and the Atonement. Vol. I, Chap. i. Pearl of
(a) In Relation to God, and the Great Price, p. 85, p. (Note 1),
God-head. Doc. & Cov.,
(b) In Relation to God, the Son. Sec. xx: 17, 19, 28; Sec.
(c) The Atonement, Redemption, cxxi: 32; Sec. cxxx: 22.
and Resurrection. Sec. xx: 21-28; Sec.
lxxv: 20-24; xciii: 1-21.
Sec. xx: 21-36; xix: 1-20;
xviii: 11, 12.
2. Doctrines in Relation to Man and
His Earth Mission.
(a) The Nature of Man, and Relationship Doc. & Cov., Sec. xciii: 21,
to God. 23, 29, 31, 32, 33, 34, 35.
(b) The Agency of Man and Purpose Sec. xxix: 34, 35, 39;
of Earth Life. lvii: 26-38; xciii: 29-32;
xxix: 43; civ: 17-18.
(c) The Future of Man in varying Doc. & Cov., Sec. lxxvi,
degrees of his development, and Sec. lxxxviii: 14-35.
of Glory. Doc. & Cov., Sec. xxix;
(d) The Eternity of the Marriage Sec. cxxxii.
Relation.
(e) The Nature of Angels and Sec. cxxxi: 1-4, 21, 23,
Ministering Spirits. 29, 31, 33, 34, 35.
Sec. cxxx.
3. Doctrines in Relation to Things. Doc. & Cov., xiv: 9, 31,
(a) Creation of the Earth, the 32. Sec. lxxv: 23, 24; xciii: 8-10;
Mission of, the Future of. lxx: 1, 6-15; lxxxviii: 17-26.
(b) The Existence of Other lxxxviii: 36-62, and the
Planetary Systems Than foot notes of Elder Orson
Ours, that are the Habitat of Pratt.
Intelligencies--the Children
of God.
(c) The Doctrine of Parallel Existences--of Doc. & Cov., Sec.
Limitless Extension lxxxviii: 36, 37.
(space), and Everywhereness Ibid, 37; xciii: 33-35; also
of matter. Pearl of Great Price,
(d) The Definition of Truth. Book of Abraham, also
(e) The Iminence of God in Book of Moses, Chap. i.
the Universe. New Witness for God,
Chaps, xxviii-xxx.
Doc. & Cov., Sec. xciii;
also Y. M. M. I. Manual
(No. 9), Chap. vii, p. 393.
Doc. & Cov., Sec.
lxxxviii: 7-13, 45, et seq.
Sec. xciii: 35.
_SPECIAL TEXT: "Intelligence, or the light of truth, was not created or
made, neither indeed can be." All truth is independent in that sphere
in which God has placed it, to act for itself, as all intelligence
also, otherwise there is no existence."_--THE LORD TO JOSEPH SMITH.
_NOTES._
1. _Doctrinal Dominating Influence of Joseph Smith's First Vision:_
Any exposition of Mormon views of Deity must necessarily begin with
this vision, as it is the very beginning and foundation of the Mormon
doctrine of God. It establishes the great truth that God is a person,
in the sense that he is an individual, in whose likeness man was made.
It clearly sets forth that Jesus is also a person in the same sense and
distinct from the Father. And it follows that the "oneness" of God must
be a moral and spiritual oneness, not a physical identity. (See note
1, part v). The facts set forth in this vision or deducible from it
must dominate all Mormon ideas upon the subject of God, and be present
in all interpretations of Doctrine and Covenant passages. (See Mormon
Doctrine of Deity, chapter 1.) Hence, although this great revelation,
so fundamental to Mormon Doctrine, is not given a place in the Doctrine
and Covenants (and why has always been a mystery to the writer), it
is given in the references that it may stand in its place of first
importance among our doctrines.
2. _The Literary Style of the Doctrine and Covenants:_ The literary
style of the revelations in the Doctrine and Covenants is wholly
unique. From the nature of some of the revelations, the style
necessarily is purely didactic, but even in such revelations the style
is particularly striking and impressive. In some of the great doctrinal
revelations the style rises to sublimity worthy of the psalms or of St.
John. What could be more impressively beautiful, for example, than the
opening paragraphs of section 76:
"Hear O ye heavens, and give ear O earth, and rejoice ye
inhabitants thereof, for the Lord is God, and beside him there is
no Savior: Great is his wisdom, marvelous are his ways, and the
extent of his doings none can find out; his purposes fail not,
neither are there any who can stay his hand; from eternity to
eternity he is the same, and his years never fail. For thus said
the Lord, I, the Lord, am merciful and gracious unto those who fear
me, and delight to honor those who serve me in righteousness and in
truth unto the end; great shall be their reward and eternal shall
be their glory." (Doc. & Cov., Sec. 76.)
The language and imagery of the whole revelation is surpassingly
beautiful. Prophets quite universally are conceded to be akin to poets,
and very naturally the language of inspiration takes on the poetic
spirit, and examples of this are frequent in the revelations. Take for
instance, the following passage, as an example both of sublime poetry
and the literature of power. (See note 7, p. 45.)
"I the Almighty, have laid my hands upon the nations, to scourge
them for their wickedness:
"And plagues shall go forth, and they shall not be taken from the
earth until I have completed my work, which shall be cut short in
righteousness;
"Until all shall know me, who remain, even from the least unto the
greatest;
"And shall be filled with the knowledge of the Lord, and shall
see eye to eye, and shall lift up their voice, and with the voice
together sing this new song, saying:
"The Lord hath brought again Zion;
The Lord hath redeemed his people, Israel,
According to the election of grace,
Which was brought to pass by the faith
And covenant of their fathers.
"The Lord hath redeemed his people,
And Satan is bound and time is no longer:
The Lord hath gathered all things in one;
The Lord hath brought down Zion from above.
The Lord hath brought up Zion from beneath.
"The earth hath travailed and brought forth her strength:
And truth is established in her bowels:
And the heavens have smiled upon her:
And she is clothed with the glory of her God:
For he stands in the midst of his people:
"Glory, and honor, and power, and might,
Be ascribed to our God; for he is full of mercy,
Justice, grace and truth, and peace,
For ever and ever, Amen."
(Section 84.)
Students should search out such passages and make them their own.
3. _The Best Manner of Studying the Revelations:_ The student will
find it most profitable to read the revelations of the Doctrine and
Covenants in connection with the circumstances under which they were
given. This can be done by securing Vol. I of the History of the
Church, in which volume 101 out of a possible 134 revelations, are
to be found published in there historical association. Some of the
revelations, or parts of them, can only be understood by reading them
in the manner here suggested. For example the revelation in section 46
opens in this manner:
"Hearken, O ye people of my Church, for verily I say unto you, that
these things were spoken unto you for your profit and learning; But
notwithstanding those things which are written, it always has been
given to the Elders of my Church from the beginning, and ever shall
be to conduct all meetings as they are directed and guided by the
Holy Spirit; nevertheless ye are commanded never to cast any one
out from your public meetings, which are held before the world,"
etc., etc. (History of the Church, Vol. 1, p. 163-4.)
Now, reading this revelation in the Doctrine & Covenants no
understanding can be had from it as to what "things" are referred
to in this opening paragraph, that are "spoken for your profit and
learning," but when we learn, as we do from the footnote (p. 163,
Vol. 1, Church History) that "in the beginning of the Church, while
yet in her infancy, the disciples used to exclude unbelievers, which
caused some to marvel and converse of this matter because of the things
written in the Book of Mormon" (III Nephi xvii: 22-34); wherein it is
learned that the Nephite church was forbidden to exclude unbelievers
from their Church gatherings, and sacramental meetings, whereupon
it was thought and urged by some that the practice of the Saints in
Kirtland was contrary to the revealed will of the Lord respecting this
matter; therefore the Saints took the passages from the Book of Mormon
to the Prophet and desired to know the will of the Lord respecting this
custom. "Therefore the Lord deigned to speak on this subject, that his
people might come to understanding, and said that he had always given
to his Elders to conduct all meetings as they were led by the Spirit."
(History of the Church, note, p. 163.) Knowing these circumstances the
whole matter becomes perfectly plain. We know what is meant when the
revelation starts out by saying, "These things were spoken unto you for
your profit and learning," etc. As it is in this case so it is in many
others, the clear understanding of the revelation depends on knowing
the circumstances which called forth the revelation.
Footnotes
1. Some of the great Doctrinal Revelations have already been
designated. A more complete list would be sections 19, 20, 21, 42,
76, 84, 88, 89, 93, 127, 128, 129, 130, 132. Of course in all the
revelations there is more or less of doctrine; even in those that may
be esteemed the least some great principle is present, if not by direct
announcement, then in application or illustration. But the foregoing
are designated, because they are pre-eminently doctrinal in character,
and by grouping them, as in the analysis, they may be the more readily
consulted. It should be remembered that we are not in this lesson to
attempt any treatise upon these great doctrines as such, we are merely
calling attention to them now--locating them for the student, merely
calling attention to their existence in our modern revelations that
they may be read. Thorough consideration of them will come later in the
Seventy's course in Theology.
LESSON IV.
SCRIPTURE READING EXERCISE.
_SPECIAL LESSON--TWO SUBJECTS._
SUBJECT. REFERENCES.
_I. The Law of the Lord as Expressed Law of Tithing, Doc. & Cov.,
in Tithing and Fast-Offerings--Applied Sec. cxix. Among
to Poverty Problems, Local the Ancients: Gen. xiv: 17-20.
and National._ Heb. vii: 5-9. Numbers,
xviii: 25-32. Deut.,
xii: also chap. xiv; also
Chap. xxvi: 12-16; II Chronicles,
xxxi; Neb.,
xii: 44; also Chap. xiii: 5-12,
and Chap. x: 37, 38.
Matt., xxiii: 23; Luke, xi: 42;
also Chap. xvii: 9-14;
especially Malachi iii--whole
chapter.
_II. The Law of the Lord as Expressed Doc. & Cov., Sec. xlii: 29-39.
in the Doctrine of Consecration Sec. lxx; lxxii. Sec.
and Stewardship--Applied to the civ. New Witness for God
World's Industrial Problems._ Chap. xxvii.
_SPECIAL TEXT: "For the earth is full, and there is enough and to
spare; yea, I prepared all things, and have given unto the children of
men to be agents unto themselves. Therefore, if any man shall take of
the abundance which I have made, and impart not his portion, according
to the law of my gospel, unto the poor and the needy, he shall, with
the wicked, lift up his eyes in hell, being in torment." (Doc. & Cov.,
Sec. 104, 17-18.)_
_NOTES._
1. _Collecting Materials:_ The most difficult thing in the treatment
of a subject is the gathering of material--"thought-gathering." You
must have material, data. Then if the student would be anything more
than a mere repeater of other men's thoughts, a mere mouth for other
men's ideas, this data must be thought upon, considered in every
possible light that it may give birth to new ideas in his own mind,
that he may bring some gift, born of his own intellectual effort, to
the subject in hand. Take for example the two subjects of this lesson;
merely announce the subjects without giving any references to material
treating upon them, and doubtless some of our younger members would
be at a loss to know how to go about gathering the materials for a
treatise upon these subjects. The references, however, are given, and
now the student is supposed to consult every passage given and read it
with care. But he should not be content with reading just the passage
cited, let him read the context. Search for other passages bearing
upon the same general subject, and there are many of them; for our
references never exhaust the material; they are intended only to barely
give enough to help start the student upon the subject. Then let there
be reflection upon what is read, out of which there will grow new
thoughts--at least new to the student--and these combined after his own
fashion with the ideas of the passages consulted and works read, will
constitute his material for his address or paper. The note following
this on "thought-gathering" is _a propos_ and might be regarded as a
continuation of this. (Read also in this connection note --, Lesson --.)
2. _Thought-Gathering:_ "After the subject upon which we are to
speak has been determined, the logical order of preparation is,
first, gathering material; second, selecting what is most fitting and
arranging the whole into perfect order; third, fixing this in the mind
so that it may be available for the moment of use. These processes are
not always separated in practice, but they may be best considered in
the order indicated. When the subject is chosen and the mind fastened
upon it, that subject becomes a center of attraction and naturally
draws all kindred ideas toward it. Old memories that had become dim
from the lapse of time are slowly hunted out and grouped around the
parent thought. Each hour of contemplation that elapses, even if there
is not direct study, adds to the richness and variety of our available
mental stores. The relations between different and widely separated
truths become visible, just as new stars are seen when we gaze intently
toward the evening sky. All that lies within our knowledge is subjected
to a rigid scrutiny and all that appears to have any connection with
the subject is brought into view. Usually a considerable period of
time is needed for this process, and the longer it is continued the
better, if interest in the subject is not suffered to decline in the
meanwhile. But it is somewhat difficult to continue at this work
long enough without weariness. The capacity for great and continuous
reaches of thought constitute a principal element in the superiority of
one mind over another. Even the mightiest genius cannot, at a single
impulse, exhaust the ocean of truth that opens around every object of
man's contemplation. It is only by viewing a subject in every aspect
that superficial and one-sided impressions can be guarded against.
But the continuous exertion and toil this implies are nearly always
distasteful, and the majority of men can only accomplish it by a stern
resolve. Whether acquired or natural, the ability to completely "think
out" a subject is of prime necessity; the young student at the outset
should learn to finish every investigation he begins and continue
the habit during life. Doing this or not doing it will generally be
decisive of his success or failure from an intellectual point of view.
Thought is a mighty architect, and if you keep him fully employed,
he will build up with slow and measured strokes a gorgeous edifice
upon any territory at all within your mental range. You may weary
of his labor and think that the wall rises so slowly that it will
never be completed; but wait. In due time, if you are patient, all
will be finished and will then stand as no ephemeral structure, to be
swept away by the first storm that blows, but will be established and
unshaken on the basis of eternal truth." (Extempore Speech, Pittenger,
pp. 159-161.)
3. Referring again to our suggestions for the frame work of a speech,
consisting of:
_Introduction_,
_Discussion_,
_Conclusion_,
I desire to point out how well this idea is carried out in Paul's
soul-thrilling and successful speech before King Agrippa, recorded in
Acts xxvi:
The audience is august; there is Porcius Festus, Roman procurator of
Judea; Agrippa, a King and Grandson of Herod the Great, and Bernice,
sister of Agrippa; there were also present the chief captains attendant
upon these high officers, and the principal men of the city of Caesarea
gathered in the place of hearing, "with great pomp." Into this presence
Paul is brought in chains and introduced. The cause of his imprisonment
is briefly stated with the fact that he had appealed to Caesar, and now
Paul is informed by Agrippa that he may speak for himself.
THE INTRODUCTION.
_Paul_ (stretching forth his hand)--"I think myself happy, King
Agrippa, because I shall answer for myself this day before thee
touching all the things whereof I am accused of the Jews: especially
because I know thee to be expert in all customs and questions which are
among the Jews; wherefore I beseech thee to hear me patiently.
DISCUSSION.
My manner of life from my youth, which was at the first among mine
own nation at Jerusalem, know all the Jews; which knew me from the
beginning, if they would testify, that after the most straitest sect of
our religion I lived a Pharisee. And now I stand and am judged for the
hope of the promise made of God unto our fathers; unto which promise
our twelve tribes, instantly serving God day and night hope to come.
For which hope's sake, King Agrippa, I am accused of the Jews.
Why should it be thought a thing incredible with you, that God should
raise the dead? I verily thought with myself, that I ought to do many
things contrary to the name of Jesus of Nazareth. Which thing I also
did in Jerusalem: and many of the Saints did I shut up in prison,
having received authority from the chief priests; and when they were
put to death, I gave my voice against them. And I punished them oft in
every synagogue, and compelled them to blaspheme; and being exceedingly
mad against them, I persecuted them even unto strange cities. Whereupon
as I went to Damascus with authority and commission from the chief
priests, at midday, O king, I saw in the way a light from heaven,
above the brightness of the sun, shining round about me and them which
journeyed with me. And when we were all fallen to the earth, I heard
a voice speaking unto me, and saying in the Hebrew tongue, Saul,
Saul, why persecutest thou me? it is hard for thee to kick against
the pricks. And I said, Who art thou, Lord? and he said, I am Jesus
whom thou persecutest. But rise, and stand upon thy feet; for I have
appeared unto thee for this purpose, to make thee a minister and a
witness both of these things which thou hast seen, and of those things
in the which I will appear unto thee; delivering thee from the people,
and from the Gentiles, unto whom now I send thee, to open their eyes,
and to turn them from darkness to light, and from the power of Satan
unto God, that they may receive forgiveness of sins, and inheritance
among them which are sanctified by faith that is in me.
Whereupon, O King Agrippa, I was not disobedient unto the heavenly
vision: but shewed first unto them of Damascus, and at Jerusalem, and
throughout all the coasts of Judea, and then to the Gentiles, that they
should repent and turn to God, and do works meet for repentance. For
these causes the Jews caught me in the temple, and went about to kill
me. Having therefore obtained help of God, I continue unto this day,
witnessing both to small and great, saying none other things than those
which the prophets and Moses did say should come: And to the Gentiles--
_Festus_ (in a loud voice)--"Paul, thou art beside thyself; much
learning doth make thee mad.
CONCLUSION.
_Paul_--"I am not mad, most noble Festus; but speak freely: for I am
persuaded that none of these things are hidden from him; for this thing
was not done in a corner. King Agrippa, believest thou the prophets? I
know that thou believest.
Agrippa--"Almost thou persuadest me to be a Christian."
_Paul_--"I would to God that not only thou, but also all that hear me
this day, were both almost, and altogether such as I am, except these
bonds."
LESSON V.
SCRIPTURE READING EXERCISE.
_THE MODERN SCRIPTURES--[1] THE PEARL OF GREAT PRICE._
ANALYSIS. REFERENCES.
_I. Origin of the Pearl of Great Price._ Millennial Star, Vol.
1. Date and Circumstances of Publication. XIII (1851), pp. 216, 217;
2. Contents of the First Edition. also Vol. XLIX, p. 396 et
seq. New Witness for
God, Vol. I, p. 316. Note
1.
_II. The Chief Original Documents._ Pearl of Great Price,
1. The Writings of Moses. pp. 1-49. History of the
2. The Book of Abraham. Church, Vol. I, p. 98.
3. The Writings of Joseph Smith. Pearl of Great Price,
pp. 50-74. History of the
Church, Vol. II, pp. 236,
286, 349, 350. Times and
Seasons, Vol. III, Nos. 9
and 10. New Witness for
God, Vol. I, pp. 443-453.
(1842). Divine Authenticity
of the Book of Abraham
(Reynolds).
Pearl of Great Price,
pp. 75-103. History of the
Church, Vol. I, Chaps.
i-v.
_SPECIAL TEXT: "And it came to pass as the voice was still speaking,
Moses cast his eyes and beheld the earth, yea, even all of it, and
there was not a particle of it which he did not behold, discerning it
by the Spirit of God, and he beheld also the inhabitants thereof, and
there was not a soul which he beheld not, and he discerned them by the
Spirit of God. And their numbers were great, even numberless as the
sand upon the sea-shore. And he beheld many lands, and each land was
called earth, and there were inhabitants on the face thereof. And it
came to pass that Moses called upon God, saying, tell me I pray thee,
why these things are so. * * * * And the Lord God said unto Moses,
for mine own purpose have I made these things Here is wisdom and it
remaineth with me. * * * * And worlds without number have I created,
and I also created them for mine own purpose, and by the Son I created
them, which is mine only begotten._ * * * * FOR BEHOLD THIS IS MY WORK
AND MY GLORY TO BRING TO PASS THE IMMORTALITY AND ETERNAL LIFE OF
MAN."--BOOK OF MOSES.
_NOTES._
1. _Compilation and Contents:_ The Pearl of Great Price was compiled
and published by the late Elder Franklin D. Richards, of the Council
of the Twelve Apostles, in Liverpool, England, 1851. Elder Richards at
the time was presiding over the British mission. Its title page ran as
follows:
The PEARL OF GREAT PRICE Being a Choice Selection from the
Revelations, Translations, and Narrations of JOSEPH SMITH, First
Prophet, Seer, and Revelator to the Church of Jesus Christ of
Latter-day Saints.
In addition to the Articles now published in the current and authorized
version of the tract, it also contained a number of extracts from the
Revelations of the Doctrine and Covenants, including a key to the
revelations of St. John (Doc. and Cov. Sec. 77); commandments to the
Church concerning baptism (Doc. & Cov., Sec. 20); on the method of
administering the Sacrament of the Lord's Supper (Doc. & Cov., Sec.
20); the duties of the Elders, Priests, Teachers, and Deacons and
members of the Church (Doc. & Cov., Sec. 20); on Priesthood (Doc. &
Cov., Sec. 84); the calling and duties of the Twelve Apostles (Doc.
& Cov. Sec. 107); an extract from the revelation given July, 1830,
(Doc.. & Cov., Sec. 27); extract from the revelation on the rise of
the Church of Jesus Christ of Latter-day Saints (Doc. & Cov., Sec. 1);
John Jaques' splendid hymn, entitled "Truth," (Hymn-book, p. 71), and
last but not least, the revelation and prophecy on war, (Doc. & Cov.,
Sec. 87). From this enumeration of articles omitted from this choice
collection in the later editions of the work, it is seen that nothing
is omitted but what is now published in the Doctrine and Covenants or
Hymn-book; and the eliminations were made to avoid duplicating the
publication of the articles in several books.
Reverting to the revelation and prophecy on war, I call attention to
the fact that the preface of the Pearl of Great Price bears the date
of July 11, 1851, and the work was published in that year; but it was
not until the morning of the 12th of April, 1861, that the first gun in
the great Rebellion was fired on Fort Sumter by General Beaureguard, so
that this remarkable prophecy made by the Prophet in 1832 was actually
in print and widely published in England and the United States nearly
ten years before the war of the Rebellion broke out.
From a copy of the 1851 edition now on file in the Historian's office,
we take the following paragraph from the Preface, which explains the
reasons for publishing this collection of precious gems from the
revelations of God to the great modern Prophet:
"The following compilation has been induced by the repeated
solicitations of several friends of the publisher, who are
desirous to be put in possession of the very important articles
contained therein. Most of the revelations composing this work were
published at early periods of the Church, when the circulation of
its journals was so very limited as to render them comparatively
unknown at present, except to a few who have treasured up the
productions of the Church with great care from the beginning. A
smaller portion of this work has never before appeared in print;
and altogether it is presumed, that true believers in the divine
mission of the Prophet Joseph Smith will appreciate this little
collection of precious truths as a Pearl of Great Price, that will
increase their ability to maintain and to defend the holy faith by
becoming possessors of it."
2. _Book of Moses:_ The Book of Moses published in the Pearl of Great
Price, is a revelation of the ancient prophet's writings to Joseph
Smith, which began to be given to the prophet in June, 1830, just after
the Prophet and the disciples of the Church he was founding had passed
through the very trying period of persecution, and in his history the
Prophet introduces it in the following language:
"Amid all the trials and tribulations we had to wade through,
the Lord, who well knew our infantile and delicate situation,
vouchsafed for us a supply of strength and granted us line upon
line of knowledge, here a little and there a little, of which the
following was a precious morsel."
Then follows part of the Book of Moses, published in the Pearl of Great
Price, History of the Church, Vol. 1, pp. 98-101. Another fragment from
the Book of Moses appears in the same work at pp. 133 to 139, being an
extract called the Prophecy of Enoch. The Prophet Joseph at this time
was engaged in the revision (sometimes called a translation) of the
Hebrew Scriptures. Referring to those revelations concerning historical
events of ancient times, he remarks:
"The Lord greatly encouraged and strengthened the faith of his
little flock, which had embraced the fulness of the everlasting
gospel, as revealed to them in the Book of Mormon, by giving some
more extended information upon the scriptures, a translation of
which had already commenced. Much conjecture and conversation
frequently occurred among the Saints, concerning the books
mentioned, and referred to, in various places in the Old and New
Testaments, which were now nowhere to be found. The common remark
was, 'They are lost books;' but it seems the Apostolic Church had
some of these writings, as Jude mentions or quotes the prophecy of
Enoch, the seventh from Adam. To the joy of the little flock, which
in all, from Colesville to Canadaigua, New York, numbered about
seventy members, did the Lord reveal the following doings of olden
times, from the prophecy of Enoch." (History of the Church, Vol. 1,
pp. 131-133.)
I know of no revelation within the same compass that contains so much
valuable information in regard to historical events and doctrinal
principles as this Book of Moses. The information conveyed by it, both
in history and doctrine, becomes a unifying force in the history of the
world and the gospel of Jesus Christ. I hope this will be apparent in
the analysis of this book to be found in Lesson VI.
3. _The Book of Abraham:_ The Book of Abraham is a translation from
certain Egyptian papyrus which fell into the hands of the Prophet in
the following manner. The account is condensed from the story as told
by the Prophet in the History of the Church, Vol. II, pp. 348-350.
In 1831 the celebrated French traveler, Antonio Sebolo, penetrated
Egypt as far as the ancient city of Thebes, under a license procured
from Mohemet Ali--then Viceroy of Egypt--through the influence of
Chevalier Drovetti, the French consul. Sebolo employed four hundred
and thirty-three men for four months and two days, either Turkish or
Egyptian soldiers, paying them from four to six cents a day per man.
They entered the Catacombs near ancient Thebes on the seventh of June,
1831, and procured eleven mummies. These were shipped to Alexandria,
and from there the great traveler started with his treasures for Paris.
But en route for the French capital, Sebolo put in at Trieste, where
he was taken sick, and after an illness of ten days, died. This was
in 1832. Previous to his death he willed his Egyptian treasures to
his nephew, Michael H. Chandler, who was then living in Philadelphia,
Pennsylvania, but whom Sebolo believed to be in Dublin, to which city
he ordered the mummies shipped. Mr. Chandler ordered the mummies
forwarded to New York from Dublin, where he took possession of them.
Here the coffins for the first time were opened, and in them were
found two rolls of papyrus covered with engravings. While still in the
customs house, Mr. Chandler was informed by a gentleman, a stranger to
him, that no one in the city could translate the characters; but was
referred to Joseph Smith, who, the stranger informed him, possessed
some kind of gift or power by which he had previously translated
similar characters. Joseph Smith was then unknown to Mr. Chandler.
The mummies were shipped to Philadelphia; and from there Mr. Chandler
traveled through the country, exhibited them and the rolls of papyrus,
reaching Kirtland in July, 1835, where some of the Saints purchased the
mummies and the two rolls of papyrus, one of which proved to be the
writings of Abraham, and the other of Joseph, who was sold into Egypt.
With the assistance of Oliver Cowdery, and W. W. Phelps as scribes
the Prophet began the work of translating this record, which so
singularly came into his possession; but it was not finally published
until March, 1842, at Nauvoo. It will be found as we now have it in
the Pearl of Great Price, given with the fac-similies of certain pages
of the papyrus in the _Times and Seasons_, Vol. III, Nos. 9 and 10.
It is a revelation of exceedingly great value, both on account of the
historical and doctrinal data which it contains, as appears in the
analysis for Lesson VI. For still further items of interest in relation
to the Book of Abraham, see History of the Church, Vol. II, pp. 348-350
and footnotes.
4. _The Writings of Joseph Smith in the Pearl of Great Price:_ Of
the writings of Joseph Smith in the Pearl of Great Price little need
be said as they speak for themselves. It is the Prophet's simple yet
attractive and powerful narrative of those events which pertain to the
beginning of the great Latter-day work, the opening of the Dispensation
of the Fulness of Times. It is comprised within a very few pages--23
in all--and merely gives the story of the Prophet's birth and first
call by heavenly vision to the restoration of the Priesthood by the
administration of John the Baptist, in the month of May, in the
year 1829, and a quotation from the Wentworth Letter (See Note --)
comprising the Articles of Faith. Yet brief and limited as are these
writings, they are invaluable because of their authenticity, their
beautiful simplicity, and the spirit of truth that pervades them and
infuses them with a convincing power.
Footnotes
1. The readings for this exercise and for the remaining lessons should
be selected from the Pearl of Great Price.
LESSON VI.
SCRIPTURE READING EXERCISE.
_THE MODERN SCRIPTURES--(B) THE PEARL OF GREAT PRICE._
ANALYSIS. REFERENCES.
_I. The Important Items of History and
Doctrine in the Book of Moses._
(a) That the Revelation to Moses on (a) Note 2; Book of
Creation was Limited to Our Moses, Chap. i: 12-36;
Earth and Its Heavens--was Chap. ii: 1. Mormon Doctrine
Local. of Diety, pp. 159-60.
(b) The Limitless Creations of God in "Immortality of Man,"
Ever-changing Processes. Improvement Era, Vol. X,
pp. 413, 414, foot note.
(b) Chap. i: 27-38; vii: 30.
(c) The Purpose of God in Creation. (c) Chap. ii: 39; vi: 55, 56.
(d) The Council in Heaven Previous (d) Chap. iv: 1-4.
to Man's Existence in the earth;
the Choice of a Redeemer for
Man; Lucifer's Rebellion.
(e) The Meaning of Sacrifice--the (e) Chap. V, 1-11; vi: 43-68.
Gospel Revealed to Adam, the
Joy of Adam and Eve in Their
Earth Existence Under the Gospel.
(f) The Beginning of Scripture. (f) Chap. vi: 4-6.
(g) The Establishment of Seers. (g) Chap. vi: 32-36.
(h) The Zion of Enoch--Translation. (h) Chap. vii: 14-69.
_SPECIAL TEXT: "And it repented Noah, and his heart was pained, that
the Lord had made man on the earth, and it grieved him at his heart
(compare Gen. vi:6). * * * And the Lord said, I will destroy man whom I
have created from the face of the earth * * * * for it repenteth Noah
that I have created them."_--MOSES, IN BOOK OF MOSES.
_NOTES._
1. _Purpose of the Lesson:_ It is not intended in this lesson to
attempt any treatise on the very great doctrines indicated in the
analysis. The purpose is to locate them; to call attention to the
fact of their existence in the Pearl of Great Price to make their
acquaintance only in a general way now, with a view of learning their
nature and importance as doctrines later in the course.
2. _The Book of Moses:_ It must not be thought that all the doctrines
either in the Book of Moses or the Book of Abraham are indicated in the
lesson analysis and references. These are but the principal ones; and
when taken into account, when thought upon, how great and fundamental
they are! What extended views of the creations of God for instance
are found in the passages--"and worlds without number have I created;
behold, there are many worlds that have passed away by the word of
my power, and there are many that now stand; * * * the heavens they
are many and cannot be numbered unto man! But they are numbered unto
me, for they are mine." And this from Enoch's talk with God--"Were it
possible that man could number the particles of the earth, yea millions
of earth's like this, it would not be a beginning to the number of thy
creations; and thy curtains are stretched out still!" What splendor,
too, is seen in the endless processes of creation described in these
words of the Lord--"As one earth shall pass away, and the heavens
thereof, even so shall another come, and there is no end to my works."
Science settles to its sure foundations in that doctrine. It is,
in a way, and within certain limits--to put it in modern phrase--a
sort of "evolution and devolution," with each succeeding wave in the
process of the "evolution" rising to still higher states of excellence
and grandeur and glory. And then as to the purposes of God in all
these creations--"For mine own purpose have I made these things; * *
* * for behold, this is my work and my glory--to bring to pass the
immortality and eternal life of man!" Where else are these things said
so well? Again: The controversy in heaven concerning the means of
man's redemption; Lucifer's plan with its agency-destroying effect on
man, and its glory destroying effect on God. "Behold," said this proud
spirit--this "Light-bearer"--"Behold, here am I, send me, I will be thy
son, and I will redeem all mankind, that one soul shall not be lost,
and surely _I_ will do it, wherefore give me thine honor. But, behold,
my beloved Son, which was my Beloved and Chosen from the beginning,
said unto me--Father, thy will be done, and the glory be thine forever.
Wherefore, because that Satan rebelled against me, and sought to
destroy the agency of man, which I, the Lord God, had given him, and
also, that I should give unto him mine own power; by the power of mine
Only Begotten, I caused that he should be cast down; and he became
Satan, yea, even the devil, the father of all lies, to deceive and to
blind men, and to lead them captive at his will, even as many as would
not hearken unto my voice." (Book of Moses, pp.. 15, 16).
Then historically there is the fact of the gospel being taught to Adam,
both by the Lord and through the ministration of angels; involving the
explanation of the sacrifices man had been commanded to offer unto the
Lord, prefiguring the redemption of the race through the atonement to
be made by the Ouly Begotten of the Father; the joy of Adam and his
spouse, even at the fall when its true significance is made known to
them--"Inasmuch as thy children are conceived in sin, even so when
they begin to grow up, _sin conceiveth in their hearts and they taste
the bitter, that they may know how to prize the good."_ With this
truth clear to his understanding--"Blessed be the name of God," said
the great Patriarch of our race, "for because of my transgression my
eyes are opened and in this life I shall have joy, and again in the
flesh I shall see God. And Eve, his wife, heard all these things and
was glad, saying: Were it not for our transgression we never should
have had seed, and never should have known good and evil, and the joy
of our redemption, and the eternal life which God giveth unto all the
obedient. And Adam and Eve blessed the name of God, and they made all
things known unto their sons and daughters." (Book of Moses, pp. 20-21.)
Then, too, the mission and preaching of Enoch, the establishment of
Zion, and its translation into heaven, in all which there is much
knowledge of ancient times restored to man.
3. _The Date of the Revelation of the Book of Moses:_ The time at which
the Book of Moses was given to the Church by the Prophet should also be
remembered, June, 1830. The Prophet was then only in his twenty-sixth
year; yet had his soul reached so far into the things of God that he
came to the Church with these precious, because fundamental, universal
and yet to be world-moving truths. Whence came the Prophet's knowledge
of these deep things of God, save by the revelations of God? The writer
is reminded here of an incident which came under his observation in his
missionary experience in the south. One of the traveling Elders of the
Church had succeeded in arousing the interest of a very intelligent
lady in the message he was sent to deliver to the world, and had her
reading the Book of Mormon, the Doctrine and Covenants, and other
Church works. Learning which, certain Christian ministers began calling
upon her with the view of dissuading her from such investigation,
and in connection with their protests gave her a tract setting forth
the old Solomon Saulding theory of the origin of the Book of Mormon.
Calling upon her a few days later, after she had had time to read
their tract, the ministers inquired what she thought of the Book of
Mormon now. "Well, gentlemen," said she, "of course I am not able as
yet to say whether the Spaulding theory or Joseph Smith's story of the
origin of the Book of Mormon is true, but I have something else to show
you. Here is this Mormon book, the Doctrine and Covenants, claiming
to be a collection of revelations received by Joseph Smith at first
hand from the Lord. I believe there is no contention about his being
the author of these revelations, and I find in them more evidences of
divine inspiration than in the Book of Mormon, or in any other book
I have ever read. Will you explain away the evidence of divinity in
these revelations of which Joseph Smith is undoubtedly the author?" To
this proposition there was no forthcoming answer, and much confused
the ministers departed. I think the same idea may be applied to these
books in the Pearl of Great Price--the Book of Moses, and the Book of
Abraham--for in them, too, the same evidences of divine inspiration
exist--bringing forth knowledge far beyond anything that the unaided
mind of Joseph Smith could conceive.
4. _The Revelations of Scripture Local:_ The fact that the revelations
of our Bible and other scriptures relate, in the main, to matters
pertaining to "our God," "our earth and its heavens," as set forth in
the Book of Moses, I regard as very important in relation both to the
phraseology and meaning of all the scriptures. For when the scripture
says: "In the beginning God created the heaven and the earth," etc.;
and "thus the heavens and the earth were finished and all the hosts of
them," he has reference not to any absolute "beginning," or absolute
"finishing," but only to the "beginning" and "finishing" as pertaining
to our earth and the order of creation with which it is connected; and
the "hosts" that pertain to our order of existence, not absolutely to
all existences. The revelations we have received of God, let it be
said again, are local, they relate to us and our order of existence;
they may not at all, except in the most casual and general way, refer
to that order of worlds connected with and governed by the Pleiades,
or of Orion, much less to the further removed constellations and their
systems of worlds. We learn from the Pearl of Great Price that when the
Lord gave those revelations to Moses by which the prophet was enabled
to write the creation history of our earth, the local character of
those revelations was expressly stated. (See Book of Moses, chap. i:35,
40; chap ii:1.)
LESSON VII.
SCRIPTURE READING EXERCISE.
_THE MODERN SCRIPTURES--(B) THE PEARL OF GREAT PRICE._
ANALYSIS. REFERENCES.
_I. History and Doctrine in the Book of
Abraham._
1. The Priesthood of Abraham from (a) Book of Abraham,
the Fathers. Chap. i; 1-4; 25-31.
2. Origin of the Egyptians. (b) Chap. i: 21-28.
3. Domination of Egyptian Religious (c) Chap. i.
Ideas; Chaldea in Abraham's
Times.
4. Abraham's Knowledge of Astronomy (d) Chap. iii: 1-18. New
through Urim and Thummim. Witness for God, Vol. I,
pp. 443-453.
5. The Pre-Existence of Spirits and (e) Chap. iii: 16-26.
the Eternal Existence of Intelligences.
6. The Purpose in Man's Earth Probation, (f) Chap. iii: 22-28.
Choice of the Redeemer.
7. Creation Story Revealed to Abraham--Plurality (g) Chaps. iv-v.
of Gods.
_SPECIAL TEXT: "If two things exist, and there be one above the other,
there shall be greater things above them. * * * * Now, if there be two
things, one above the other, and the moon be above the earth, then it
may be that a planet or a star may exist above it; * * * * as also if
there be two spirits, and one shall be more intelligent than the other,
yet those two spirits notwithstanding one is more intelligent than
the other, have no beginning; they existed before, they shall have no
end, they shall exist after, for they are gnolaum, or eternal. * * * *
These two facts do exist, that there are two spirits, one being more
intelligent than the other; there shall be another more intelligent
than they; I am the Lord thy God, I am more intelligent than them
all."_--THE LORD TO ABRAHAM.
_NOTES._
1. _The Book of Abraham:_ The Book of Abraham, no less than the Book of
Moses, is immensely rich in doctrine and historical incident. Of the
latter the fact of the large influence (if not identity) of Egyptian
religious ideas in Chaldea in the days of Abraham; the descent of the
cursed or black race from Cain, the first murderer; their preservation
through the flood by the wife of Ham--"Egyptus, which in the Chaldean
signifies 'Egypt,' which signifies that which is forbidden," implying
that Ham had married into that race which was forbidden to the "sons of
God," and were cursed as pertaining to the Priesthood; the origin also
of the Egyptians--these things constitute the chief historical items
that are contributed by the book. As to doctrines, perhaps the most
important are the pre-existence of spirits, and the eternal existence,
yet varying grades of intelligences, (chap. iii); the choice of the
more noble spirits as God's rulers in the earth (Ibid); the purpose
of the earth life of these eternal intelligences, viz., to be "added
upon," which means growth, increase of knowledge through experience,
enlarged wisdom, broader intelligence, increased power and glory,
Moses' "tasting the bitter that they may know how to prize the good"
(Book of Moses, chap. vi:55); and the plurality of Gods implied in the
fact that in his creation story Abraham uses the plural form throughout
in reference to the divine Beings engaged in the work of creation--"And
the Gods said let there be light,"--and the Gods called the light day,"
etc. We might claim for this book also the revelation of scientific
truth in the Abrahamic system of astronomy, but that is too large a
subject for treatment in a note; and therefore the student is referred
to the very excellent work of Elder Geo. Reynolds, "The Book of
Abraham: Its Authenticity Established as a Divine and Ancient Record."
And also New Witnesses for God, Vol. I, chapters xxviii, xxix, and xxx.
It should be said that it is more than sixty years since the Abrahamic
system was first announced by the Prophet; and it is interesting to
note the fact that though the heavens have been constantly searched by
powerful telescopes during that time, nothing has yet been discovered
which at all conflicts with it. On the contrary much has been learned
which tends to confirm it. What God revealed on this most important
and interesting branch of knowledge far outstripped at the time it was
published, what scientists had learned or speculative philosophers had
conjectured; and with confidence those who accept that revelation may
watch the slow but important discoveries of astronomers which will
yet demonstrate the truth of that system which God has revealed. It
represents the universe as planned on a scale so magnificent that it
is worthy of the intelligence of a God as its Creator. Such ideas of
the construction of the universe that they are worthy of revelation;
they carry with them by the very force of their grandeur the evidence
of their truth; and when it is remembered that they were brought forth
by a young man wholly separated from the centers of scientific thought,
unacquainted with the speculations of philosophers, and without any
previous knowledge of astronomy, it is not difficult to believe that
he received his knowledge of them from the writings of one inspired
or taught of God; and that he himself was gifted with divine power to
translate those ancient writings, and hence himself a prophet and seer
inspired of God."
2. _Astronomy in Ancient Egypt:_ "The more carefully one studies the
great work of Copernicus [the father of modern astronomy] the more
surprised he will be to find how completely Ptolemy [the Egyptian]
furnished him both ideas and material. If we seek the teachers and
predecessors of Hipparchus, the Greek, (160-125 B. C.) we find only
the shadowy forms of Egyptian and Babylonian priests, whose names and
writings are all entirely lost. In the earliest historic ages, men
knew that the earth was round; that the sun appeared to make an annual
revolution among the stars; and that eclipses were cause by the moon
entering the shadow of the earth, or the earth that of the moon."
(Popular Astronomy, Simon Newcomb, Introduction, p 2.) It is not at all
improbable that among the Egyptian and Babylonian priests above spoken
of, "whose names and writings are all entirely lost," that Abraham may
have had a place.
3. _The Influence of Abraham on Egyptian Thought:_ That Abraham was in
Egypt is clear both from the Bible and the writings of Josephus. The
latter after relating all that the Bible does, only in greater detail,
adds to the account that the Egyptian king made Abraham a large present
in money; "and gave him leave to enter into conversation with the most
learned among the Egyptians; from which conversation, his virtue and
his reputation became more conspicuous than they had been before. For
whereas the Egyptians were formerly addicted to different customs, and
despised one another's sacred and accustomed rites, and were very angry
one with another on that account, Abraham conferred with each of them,
and confuted the reasonings they made use of, every one for his own
practices; he demonstrated that such reasonings were vain, and void
of truth; whereupon he was admired by them, in those conferences, as
a very wise man, and one of great sagacity, when he discoursed on any
subject he undertook; and this was not only in understanding it, but
in persuading other men also to assent to him. He communicated to them
arithmetic, and delivered to them the science of astronomy; for before
Abraham came into Egypt, they were unacquainted with those parts of
learning; for that science came from the Chaldeans into Egypt, and from
thence to the Greeks also." (Antiquities of the Jews, Bk I, chap. xiii.)
LESSON VIII.
SCRIPTURE READING EXERCISE.
(SPECIAL LESSON.)
_THE LAW OF THE LORD IN ANCIENT AND MODERN REVELATION APPLIED TO THE
AMERICAN NEGRO RACE PROBLEM._
SUBJECT. REFERENCES.
_I. The American Negro Race Problem._ History of the United
1. Advent of the Negro Race in States by Alexander
America. Stephens, pp. 36, 88, 366.
2. Slavery and the Abolition of It. Same Author's, "War
Between the States. Old
Virginia and Her Neighbors
(John Fiske), Vol. I,
p. 18, 19, Vol. II, pp. 7,
29, 41, 172-222, 228-231, 235-6.
3. Political Enfranchisement of the Emancipation Proclamation
Black Race--Its Wisdom or Unwisdom. (Abraham Lincoln),
War Between the States,
Vol. II. Appendix to Papers
and Messages of the
Presidents' Vol.
4. Present Status of the Negro Race For Present Status of
Problem. the question see "The
Color Line," Wm. Benjamin Smith,
McClure
Phillips & Co., N. Y.
_II. The Law of the Lord as Affecting Book of Moses--Pearl
the Negro Race Problem._ of Great Price, Chap. v,
1. The Progenitor of the Race. verses 5-8, 22; Chap. viii:
verses 8, 2; Chap. viii: 12-15.
Gen. ix: 18-27.
2. The Manner of Its Preservation Book of Abraham,
through the Flood. Chap. i: 9-11, 21-28. Compare
3. The Curse Put Upon it by Noah. Gen. ix: 18-27; also
4. In what Respects a Forbidden "The Book of Abraham--A
Race. Divine and Ancient
5. From all the Foregoing Deduce Record," (Reynolds), p. 6,
the Law of God in the Question. 7. Smith's Old Testament
History, Chap. iii.
_SPECIAL TEXT: "Let not man join together what God hath put
asunder."_--"THE COLOR LINE," _chap. i_.
_NOTES._
1. _Introduction of African Slavery into America:_ "Some time anterior
to this period (i. e., 1620 A. D.) the Spaniards and Portuguese had
bought from the chiefs on the coast of Africa negro captives, and had
carried them to other parts of the world, especially to South America
and the West Indies, and had sold them as slaves. This traffic they had
continued without intermission, and in the year 1620 a Dutch vessel
brought to Jamestown twenty of these unfortunate beings and sold them
to the colonists of Virginia. This was the introduction of African
slavery in the British American colonies, which has been the source of
so much subsequent trouble, as we shall see. By the close of the year
1620 the population of the colony amounted to nearly two thousand.
Upon the subject of the introduction of African slavery in Virginia,
and afterwards in all the other British colonies, out of which so much
trouble and strife subsequently arose, it is quite proper here to state
that a majority of the colonists at Jamestown were very much opposed
to this introduction in their community of these supposed descendants
of Ham as "bondsmen and bondswomen" for life. Their opposition arose,
however, perhaps more from considerations looking to the best interests
and future welfare of the colony, in its progress in moral and material
development, than from any feelings of humanity towards the unfortunate
victims of this species of commerce. The African slave trade was at
that time not only tolerated by all civilized nations, but actively
engaged in for profit by many of the most distinguished Christian
monarchs." (Stephens' History of the United States, p. 36.)
2. _The First American Slave Ship:_ "In 1636 was built at Marblehead,
in Massachusetts, the first American slave-ship; it was called the
_Desire_, and was intended for the African slave-trade, in which most
of the European nations were then engaged directly or indirectly. The
first cargo of African slaves brought into Massachusetts was by the
_Desire_, on the 20th of May, 1638. Many of the most prominent men
purchased slaves out of this cargo; so that Massachusetts was a few
years only behind Virginia in the introduction within the English
settlements on this continent of this unfortunate race of slaves."
(History of the United States, Stephens, p. 88.)
3. _The Beginning of Abolition:_ "On the 12th of February, 1790, a
petition, invoking the Federal authorities to adopt measures with a
view to the ultimate abolition of African slavery, as it then existed
in the respective States, was sent to Congress, headed by Dr. Franklin,
who had been a very distinguished, though not a very active leader,
owing to his age, in the ranks of the "Nationals," in the Philadelphia
convention. There were then in the United States 697,897 negro slaves.
They had been introduced into all the States, as we have seen, but most
of them were at this time in the Southern States. This movement was
looked upon with alarm everywhere by the true friends of the federal
system, as it invoked the exercise of powers not delegated by the
States to Congress. After a thorough discussion on the 23rd of March,
1790, in the House of Representatives, the question was quieted for the
time by the passage of a resolution "That Congress have no authority to
interfere in the emancipation of slaves, or in the treatment of them
within any of the States; it remaining with the several States alone
to provide any regulations therein, which humanity and true policy may
require." (History of the United States, Stephens, p. 367.) The act of
emancipation did not come until 1863, in the midst of the Civil war,
and then it was regarded merely as a war measure.
4. _The Race Question as Affecting the Southern States:_ Perhaps the
most convincing book in justification of the South in denying to the
negro race social equality with the white race is the one written by
William Benjamin Smith, entitled "The Color Line, A Brief in Behalf of
the Unborn," from which the following is a quotation:
"Here, then, is laid bare the nerve of the whole matter: Is the
south justified in this absolute denial of social equality to the
negro, no matter what his virtues or abilities or accomplishments?
"We affirm, then, that the south is entirely right in thus keeping
open at all times, at all hazards, and at all sacrifices an
impassible social chasm between black and white. This she must do
in behalf of her blood, her essence, of the stock of her Caucasian
race. To the writer the correctness of this thesis seems as clear
as the sun--so evident as almost to forestall argument; nor can
he quite comprehend the frame of mind that can seriously dispute
it. But let us look at it closely. Is there any doubt whatever as
to the alternative? If we sit with negroes at our tables, if we
entertain them as our guests and social equals, if we disregard
the color line in all other relations, is it possible to maintain
it fixedly in the sexual relation, in the marriage of our sons
and daughters, in the propagation of our species? Unquestionably,
No! It is certain as the rising of tomorrow's sun, that, once the
middle wall of social partition is broken down, the mingling of
the tides of life would begin instantly and proceed steadily. Of
course, it would be gradual, but none the less sure, none the less
irresistible. It would make itself felt at first most strongly in
the lower strata of the white population; but it would soon invade
the middle and menace insidiously the very uppermost. Many bright
mulattoes would ambitiously woo, and not a few would win, well-bred
women disappointed in love or goaded by impulse or weary of the
stern struggle for existence. As a race, the Southern Caucasian
would be irrevocably doomed. For no possible check could be given
to this process once established.. Remove the barrier between two
streams flowing side by side--immediately they begin to mingle
their molecules; in vain you attempt to replace it. * * * * The
moment the bar of absolute separation is thrown down in the South,
that moment the bloom of her spirit is blighted forever, the
promise of her destiny is annulled, the proud fabric of her future
slips into dust and ashes. No other conceivable disaster that
might befall the South could, for an instant, compare with such
miscegenation within her borders. Flood and fire, fever and famine
and the sword--even ignorance, indolence, and carpet-baggery--she
may endure and conquer while her blood remains pure; but once taint
the well-spring of her life, and all is lost--even honor itself.
It is this immediate jewel of her soul that the South watches
with such a dragon eye, that she guards with more than vestal
vigilance, with a circle of perpetual fire. The blood thereof is
the life thereof; he who would defile it would stab her in her
heart of hearts, and she springs to repulse him with the fiercest
instinct of self-preservation. It may not be that she is distinctly
conscious of the immeasurable interests at stake or of the real
grounds of her roused antagonism; but the instinct itself is none
the less just and true and the natural bulwark of her life.
"At this point we hear some one exclaim, 'Not so fast! To sit at
table, to mingle freely in society with certain persons, does
not imply you would marry them." Certainly not, in every case.
We may recognize socially those whom we personally abhor. This
matters not, however; for wherever social commingling is admitted,
there the possibility of intermarriage must be also admitted.
It becomes a mere question of personal preference, of like and
dislike. Now, there is no accounting for tastes. It is ridiculous
to suppose that no negroes would prove attractive to any white.
The possible would become actual--as certainly as you will throw
double-double sixes [in dice], if only you keep on throwing. To be
sure, where the number of negroes is almost vanishingly small, as
in the north and in Europe, there the chances of such mesalliances
are proportionally divided; some may even count them negligible.
But in the South, where in many districts the black outnumbers
the white, they would be multiplied immensely, and crosses would
follow with increasing frequency.. * * * But some may deny that
the mongrelization of the Southern people would offend the race
notion--would corrupt or degrade the Southern stock of humanity. If
so, then such a one has yet to learn the largest-writ lessons of
history and the most impressive doctrines of biological science.
That the negro is markedly inferior to the Caucasian is proved
both craniologically and by six thousand years of planet-wide
experimentation; and that the commingling of inferior with superior
must lower the higher is just as certain as that the half-sum of
two and six is only four."
_A Final Word on Speech Building:_ In the notes that have accompanied
these special lessons, which we have suggested be treated in extempore
speeches, we have gradually developed one single lesson in the matter
of constructing a lecture or speech. The plan has been simple, and
the illustrations abundant. The lesson in speech structure was based
upon the simple principle of the speech having an _Introduction_, a
_Discussion_, and a _Conclusion_, accompanied by several illustrations
of noted speeches. A word was said with reference to the gathering of
material for such an address, and the manner of delivering it in the
form of extempore speech. And now at the conclusion of the lesson, I
desire to say one more thing, and to say it as emphatically as it is
possible for it to be said.
Let every speech, lecture, or discourse by a Seventy be an honest
one. Let it be his own, good, bad, or indifferent. A poor speech that
is one's own is more to one's credit than a good one stolen, and
repeated as his. Plagiarism is defined to be an act "appropriating the
ideas, writings, or inventions of another without due acknowledgment;
specifically, the stealing of passages, either word for word or in
substance, from the writings of another and publishing them as one's
own; literary or artistic theft. * * * A writing, utterance, or
invention stolen from another. (Dictionary, Funk & Wagnall's.)
I desire to call the attention of our Seventies to the fact that the
ugly words, "stolen," "theft," "stealing," are used as describing
this act, and in literary ethics the act is just as despicable as
those acts in commercial life that go under similar descriptive
titles, "stealing," "theft," "robbery." And indeed, there is more
excuse for such acts in commercial life than in literature. Of all
despicable characters in the literary world, the is regarded as the
most contemptible, and yet there have not been wanting among us in
the ministry of the Church (due to their ignorance of the ethics of
literature, of course) those who have advocated the appropriation
of sermons and lectures prepared by others; and have advocated the
repetition of these stolen sermons in the preaching of the gospel!
I know of nothing that should be so completely repudiated in the
Seventies' class work and their subsequent ministry as this course, or
anything that smacks of it. It is as bad as wearing stolen clothes.
It is asking one to shine not even by borrowed, but by stolen light.
It will result in mental laziness. It is a confession of one's own
inability to think for himself and work out from the mass of materials
that lie before him in the revelations of God, the deductions and
conclusions that make for the establishment of faith and righteousness
in the lives of others. A few ideas hammered out on the anvil of one's
own thought, even though they be crudely and haltingly expressed,
if they are one's own, that is a better beginning and more hopeful
than the most glowing declamation of the sermon that has been stolen
from another, or plagiarised from some book or tract.. I beg of you
to adhere to this counsel. Of all things have your discourses honest
before God and before men.
Of course, I know the excuse that is made to justify plagiarism among
some of our young and inexperienced Elders. Some of our young brethren
are conscious of their unpreparedness to immediately begin their work
when called to the ministry, and they feel the necessity of beginning
at once; for they are called upon to speak immediately on arriving
in their missions, and they are overwhelmed with the sense of having
nothing to say, and either through wrong suggestion of others, or
misconception of the proprieties in the premises, they commit to memory
the discourse of a companion, or a tract (See Editor's Table of _Era_,
September, 1907), or parts of books and deliver such memorized tracts
or discourses _as their own_. That is plagiarism, which is always
dishonest and not in harmony with the Spirit of truth, which is the
Spirit of the gospel. To meet such an emergency of unpreparedness
supposed to justify the kind of plagiarism referred to above, I suggest
that it would be better for the Elder to confess his inability to set
forth the doctrine or message for the present, but say that he had in
his possession a tract or book that did so, and with permission of
those who had gathered he would read some passages from it that would
set forth some of the doctrines of our faith; and then read so much as
might be necessary for the occasion. Or he might say that on a given
occasion he had heard his companion set forth a certain doctrine or
part of the message they were sent to deliver in a manner that appealed
to him, and as his companion had not referred to it, or was not likely
to refer to it on this occasion he would take the liberty of doing
so; being careful to credit his companion throughout, and especially
at points peculiarly striking. By taking this course, he preserves
the consciousness of his own honesty, and by diligence will soon work
himself out of the necessity of reading or repeating the ideas and
language of others.
_President Joseph F. Smith's Benediction on, and Instructions to the
Seventies:_
"I feel like blessing the quorums of the Priesthood, every one of them,
from the High Priests to the Deacons. I pray God, my Heavenly Father
to remember them in their organizations, to help them, that they may
magnify the Priesthood they hold and do the will of the Father; that
the Seventies may be minute men, instant in season and out of season,
ready and willing to respond to the calls that are made upon them to go
and preach the gospel to the world. Gather in from the Elders' quorums
those who have proven themselves worthy and who have gained experience,
and make Seventies of them, so that the quorum of the Seventies may
be replenished; and the aged ones, whose physical condition will not
permit them any longer to do missionary duty in the world, let them
be ordained High Priests and Patriarchs, to bless the people and to
minister at home. Gather in the strong, the vigorous, the young, the
able-bodied, who have the spirit of the gospel in their hearts, to fill
up the ranks of the Seventies, that we may have ministers to preach the
gospel to the world. They are needed. We cannot now meet the demand."
(Conference Reports, October, 1905, p. 95.)