_Results of the Apostasy.--Its Sequel_.
Revolts against the Church of Rome.--John Wickliffe in England.--
John Huss and Jerome of Prague.--The Reformation inaugurated.--
Martin Luther, his revolt; his excommunication; his defense at
Worms.--The Protestants.--Zwingle and Calvin.--The Inquisition.--
Zeal of the reformers.--Rise of the Church of England.--Divine
over-ruling in the events of the Reformation.--The "Mother Church"
apostate.--Fallacy of assuming human origin of divine authority.--
Priestly orders of Church of England declared invalid by "Mother
Church."--The apostasy admitted and affirmed.--Wesley's
testimony.--Declaration by Church of England.--Divine declaration of
the apostasy.--The sequel.--The Revelator's vision of the
Restoration.--The Church re-established in the nineteenth century.
COPYRIGHT
by
JAMES E. TALMAGE.
1909.
The Great Apostasy.
CHAPTER I.
**Introduction: The Establishment of the Church of Christ**.
1. A belief common to all sects and churches professing Christianity
is that Jesus Christ, the Savior and Redeemer of the human race,
established His Church upon the earth by personal ministration in the
meridian of time. Ecclesiastical history, as distinguished from
secular history, deals with the experiences of the Church from the
time of its establishment. The conditions under which the Church was
founded first claim our attention.
2. At the beginning of the Christian era, the Jews, in common with
most other nations, were subjects of the Roman empire.--(See Note 1,
end of chapter.) They were allowed a considerable degree of liberty in
maintaining their religious observances and national customs
generally, but their status was far from that of a free and
independent people.
3. The period was one of comparative peace,--a time marked by fewer
wars and less dissension than the empire had known for many years.
These conditions were favorable for the mission of the Christ, and for
the founding of His Church on earth.
4. The religious systems extant at the time of Christ's earthly
ministry may be classified in a general way as Jewish and Pagan, with
a minor system--the Samaritan--which was essentially a mixture of the
other two. The children of Israel alone proclaimed the existence of
the true and living God; they alone looked forward to the advent of
the Messiah, whom mistakenly they awaited as a prospective conqueror
coming to crush the enemies of their nation. All other nations,
tongues, and peoples bowed to pagan deities, and their worship
comprised naught but the sensual rites of heathen idolatry.
Paganism--(See Note 2, end of chapter.) was a religion of form and
ceremony, based on polytheism--a belief in the existence of a
multitude of gods, which deities were subject to all the vices and
passions of humanity, while distinguished by immunity from death.
Morality and virtue were unknown as elements of heathen service; and
the dominant idea in pagan worship was that of propitiating the gods,
in the hope of averting their anger and purchasing their favor.
5. The Israelites, or Jews, as they were collectively known, thus
stood apart among the nations as proud possessors of superior
knowledge, with a lineage and a literature, with a priestly
organization and a system of laws, that separated and distinguished
them as a people at once peculiar and exclusive. While the Jews
regarded their idolatrous neighbors with abhorrence and contempt, they
in turn were treated with derision as fanatics and inferiors.
6. But the Jews, while thus distinguished as a people from the rest of
the world, were by no means a united people; on the contrary, they
were divided among themselves on matters of religious profession and
practice. In the first place, there was a deadly enmity between the
Jews proper and the Samaritans. These latter were a mixed people
inhabiting a distinct province mostly between Judea and Galilee,
largely made up of Assyrian colonists who had intermarried with the
Jews. While affirming their belief in the Jehovah of the Old
Testament, they practiced many rites belonging to the paganism they
claimed to have forsaken, and were regarded by the Jews proper as
unorthodox and reprobate.
7. Then the Jews themselves were divided into many contending sects
and parties, among which the principal were the Pharisees and the
Sadducees; and beside these we read of Essenes, Galileans, Herodians,
etc.
8. The Jews were living under the Law of Moses, the outward observance
of which was enforced by priestly rule, while the spirit of the law
was very generally ignored by priest and people alike. That the Mosaic
law was given as a preparation for something greater was afterward
affirmed by Paul, in his epistle to the saints at Galatia: "Wherefore
the law was our schoolmaster to bring us unto Christ."--(Galatians
3:24.) And the fact that a higher law was to supersede the lower is
abundantly shown in the Savior's own teachings: "Ye have heard that it
was said by them of old time, Thou shalt not kill; and whosoever shall
kill shall be in danger of the judgment: But I say unto you, that
whosoever is angry with his brother without a cause shall be in danger
of the judgment: * * * Ye have heard that it was said by them of old
time, Thou shalt not commit adultery: But I say unto you that
whosoever looketh on a woman to lust after her hath committed adultery
with her already in his heart. * * * Again, ye have heard that it hath
been said by them of old time, Thou shalt not forswear thyself, but
shall perform unto the Lord thine oaths: But I say unto you, swear not
at all. * * * Ye have heard that it hath been said, An eye for an eye
and a tooth for a tooth: But I say unto you, that ye resist not evil.
* * * Ye have heard that it hath been said, Thou shalt love thy
neighbor, and hate thine enemy. But I say unto you, Love your enemies,
bless them that curse you, do good to them that hate you, and pray for
them which despitefully use you and persecute you."--(Matthew 5:21-44;
read the entire chapter.)
9. These teachings, based on love, so different from the spirit of
retaliation to which they had been accustomed under the law, caused
great surprise among the people; yet in affirmation of the fact that
the law was not to be ignored, and could only be superseded by its
fulfillment, the Master said: "Think not that I am come to destroy the
law, or the prophets: I am not come to destroy but to fulfill. For
verily I say unto you, Till heaven and earth pass, one jot or one
tittle shall in no wise pass from the law, till all be fulfilled."--
(Matt. 5:17, 18.)
10. It is very evident the Master had come with a greater doctrine
than was then known, and that the teachings of the day were
insufficient. "For I say unto you, that except your righteousness
shall exceed the righteousness of the scribes and Pharisees, ye shall
in no case enter into the kingdom of heaven."--(Verse 20.)
11. Jesus Himself was strict in complying with all rightful
requirements under the law; but He refused to recognize an observance
of the letter alone, however rigidly required, as a substitute for
compliance with the spirit of the Mosaic injunction.
12. The excellent teachings and precepts of true morality inculcated
by the Christ prepared the minds of those who believed His words for
the introduction of the gospel in its purity, and for the
establishment of the Church of Christ as an earthly organization.
13. From among the disciples who followed Him, some of whom had been
honored by preliminary calls, He chose twelve men, whom He ordained to
the apostleship:--"And He ordained twelve, that they should be with
Him, and that He might send them forth to preach."--(Mark 3:14.)
Again: "And when it was day, he called unto him his disciples: and of
them he chose twelve whom also he named apostles."--(Luke 6:13;
compare Matt. 10:1, 2.) The twelve special witnesses of Him and His
work were sent out to preach in the several cities of the Jews. On
this, their first mission, they were instructed to confine their
ministrations to the house of Israel, and the burden of their message
was "The kingdom of heaven is at hand."--(Matt. 10:7; study the entire
chapter.) They were told to use the power with which they had been
invested by ordination, in preaching, in healing the sick, in raising
the dead even, and in subduing evil spirits; the Master's admonition
was, "Freely ye have received, freely give." They were to travel
without money or provisions, relying upon a higher power to supply
their needs through the agency of those to whom they would offer the
message of truth; and they were warned of the possible hardships
awaiting them and of the persecution which sooner or later would
surely befall them.
14. At a later date Christ called others to the work of the ministry,
and sent them out in pairs to precede Him and prepare the people for
His coming. Thus we read of "the seventy" who were instructed in terms
almost identical with those of the apostolic commission.--(Luke 10;
compare with Matt. 10.) That their investiture was one of authority
and power and no mere form is shown by the success attending their
administrations; for, when they returned they reported triumphantly,
"Lord, even the devils are subject to us through thy name."--(Luke
10:17.)
15. The specific commission given unto the apostles at the time of
their ordination was afterward emphasized. They were the subjects of
the particularly solemn ordinance spoken of as the washing of feet, so
necessary that in reply to Peter's objection the Lord said: "If I wash
thee not, thou hast no part with me."--(John 13:4-9.) And unto the
eleven who had remained faithful, the Risen Lord delivered His parting
instructions, immediately before the ascension: "Go ye into all the
world, and preach the gospel to every creature." After our Lord's
departure the apostles entered upon the ministry with vigor: "And they
went forth, and preached everywhere, the Lord working with them, and
confirming the word with signs following."--(Mark 16:14-10; compare
Matt. 28:19, 20.)
16. These scriptures indicate the authority of the apostles to
administer the affairs of the Church after the ascension of the
Resurrected Messiah. That Peter, the senior member of the apostolic
council, was given a position of presidency, appears from the Savior's
special admonition and charge on the shores of the Tiberian sea.--
(John 21:15-17.)
17. That the apostles realized that though the Master had gone He had
left with them authority and command to build up the Church as an
established organization, is abundantly proved by scripture. They
first proceeded to fill the vacancy in the presiding council or
"quorum" of twelve, a vacancy occasioned by the apostasy and death of
Judas Iscariot; and the mode of procedure in this official act is
instructive. The installation of a new apostle was not determined by
the eleven alone; we read that the disciples (or members of the
Church) were gathered together--about a hundred and twenty in number.
To them Peter presented the matter requiring action, and emphasized
the fact that the man to be chosen must be one who had personal
knowledge and testimony of the Lord's ministry, and who was therefore
qualified to speak as a special witness of the Christ, which
qualification is the distinguishing feature of the apostleship.
"Wherefore," said Peter, "of these men which have companied with us
all the time that the Lord Jesus went in and out among us, beginning
from the baptism of John, unto that same day that he was taken up from
us, must one be ordained to be a witness with us of his
resurrection."--(Acts 1:21, 22; read verses 15-26 inclusive.) We are
further informed that two men were nominated, and that the divine
power was invoked to show whether either, and if so, which, was the
Lord's choice. Then the votes were cast "and the lot fell upon
Matthias; and he was numbered with the eleven apostles."
18. It is evident that the apostles considered their council or quorum
as definitely organized with a membership limit of twelve; and that
the work of the Church required that the organization be made
complete. Nevertheless, we read of none others subsequently chosen to
fill vacancies in the council of twelve. Paul, who previous to his
conversion was known as Saul of Tarsus, received a special
manifestation, in which he heard the voice of the Risen Lord declaring
"I am Jesus whom thou persecutest,"--(Acts 9:5; read verses 1-22) and
thereby he became a special witness of the Lord Jesus, and as such was
in truth an apostle, though we have no definite scriptural record that
he was ever made a member of the council of twelve. As showing the
importance of ordination to office under the hands of duly constituted
authorities, we have the instance of Paul's ordination. Though he had
conversed with the Resurrected Jesus, though he had been the subject
of a special manifestation of divine power in the restoration of his
sight, he had nevertheless to be baptized; and later he was
commissioned for the work of the ministry by the authoritative
imposition of hands.--(Acts 13:1-3.)
19. Another instance of official action in choosing and setting apart
men to special office in the Church arose soon after the ordination of
Matthias. It appears that one feature of the Church organization in
early apostolic days was a common ownership of material things,
distribution being made according to need. As the members increased,
it was found impracticable for the apostles to devote the necessary
attention and time to these temporal matters, so they called upon the
members to select seven men of honest report, whom the apostles would
appoint to take special charge of these affairs. These men were set
apart by prayer and by the laying on of hands.--(Acts 6:1-7.) The
instance is instructive as showing that the apostles realized their
possession of authority to direct in the affairs of the Church and
that they observed with strict fidelity the principle of common
consent in the administration of their high office. They exercised
their priestly powers in the spirit of love, and with due regard to
the rights of the people over whom they were placed to preside.
20. Under the administration of the apostles, and others who labored
by their direction in positions of lesser authority, the Church grew
in numbers and in influence.--(See Note 3, end of chapter.) For ten or
twelve years after the ascension of Christ, Jerusalem remained the
headquarters of the Church, but branches, or, as designated in the
scriptural record, separate "churches," were established in the
outlying provinces. As such branches were organized, bishops, deacons,
and other officers were chosen, and doubtless ordained by authority,
to minister in local affairs.--(See Philip. 1:1; compare I Tim.
3:1,2,8,10.)
21. That the commission of the Lord Jesus to the apostles, instructing
them to preach the gospel widely, was executed with promptness and
zeal, is evident from the rapid growth of the Church in the early
apostolic times.--(Acts 6:7; 12:24; 19:20.) Paul, writing about A. D.
64--approximately thirty years after the ascension--declares that the
gospel had already been carried to every nation--"preached to every
creature under heaven,"--(Col. 1:23; compare verse 6) by which
expression the apostle doubtless means that the gospel message had
been so generally proclaimed, that all who would might learn of it.
22. Details as to the organization of the Church in apostolic days are
not given with great fulness. As already shown, the presiding
authority was vested in the twelve apostles; and furthermore, the
special calling of the seventies has received attention; but beside
these there were evangelists, pastors, and teachers;--(Eph. 4:11) and
in addition, high priests,--(Heb. 5:1-5) elders,--(Acts 14:23; 25:6;
I Peter 5:1) bishops,--(I Tim. 3:1; Titus 1:7) etc. The purpose of
these several offices is explained by Paul to be:--"For the perfecting
of the saints, for the work of the ministry, for the edifying of the
body of Christ."--(Eph. 4:12; read also verses 13-16.) The Church with
its graded offices and its spiritual gifts has been aptly compared to
a perfect body with its separate organs and its individual members,
each necessary to the welfare of the whole, yet none independent of
the rest. As in the human organism so in the Church of Christ, no one
with propriety can say to another, "I have no need of thee."--(See I
Cor. 12. See note 4, end of chapter.)
**The Church of Christ on the Western Hemisphere**.
23. We have seen, on the evidence of the Jewish scriptures, how the
Church was established and made strong in Asia and Europe in and
immediately following the meridian of time. The scriptures cited are
such as appeal to all earnest Christians; the authority is that of the
New Testament. We have now to consider the establishment of the Church
amongst those who constituted another division of the house of
Israel--a people inhabiting what is now known as the American
continent.
24. For the benefit of those who are unfamiliar with the Nephite
scriptures published to the world as the Book of Mormon, a brief
historical summary is here presented.--(See Note 5, end of chapter.)
In the year 600 B. C., in the reign of King Zedekiah, a small colony
was led from Jerusalem by an inspired prophet named Lehi. These people
were brought by divine assistance to the shores of the Arabian Sea,
where they constructed a vessel in which they crossed the great waters
to the western coast of South America. They landed 590 B. C. The
people were soon divided into two parties, led respectively by Nephi
and Laman, sons of Lehi; and these factions grew into the opposing
nations known in history as Nephites and Lamanites. The former
developed while the latter retrograded in the arts of civilization.
Nephite prophets predicted the earthly advent of the Messiah, and
foretold His ministry, crucifixion, and resurrection.
25. The record states that the Messiah appeared in person among the
Nephites on the western continent. This was subsequent to His
ascension from the Mount of Olives. A foreshadowing of this great
event was given by Christ in a declaration made while yet He lived on
earth. Comparing Himself to the good shepherd who giveth his life for
the sheep, He said: "And other sheep I have, which are not of this
fold: them also I must bring, and they shall hear my voice, and there
shall be one fold, and one shepherd."--(John 10:16; read verses 1-18
inclusive. Compare III Nephi 15:21.)
26. According to the Nephite record, certain predicted signs of the
Savior's death had come to pass. Destructive earthquakes and other
dread convulsions of nature had taken place in the west, while the
supreme tragedy was being enacted on Calvary. The people of the land
Bountiful, comprising the northern portion of South America, were
still marveling over the great convulsions that had terrified them a
few weeks earlier, and on a certain occasion, were gathered together
discussing the matter, when they heard a voice as from the heavens
saying: "Behold my beloved Son, in whom I am well pleased, in whom I
have glorified my name: hear ye him."--(III Nephi 11:7; read the
entire chapter.) Looking up, they beheld a man descending. He was
clothed in a white robe, and as He reached the earth He said: "Behold,
I am Jesus Christ, whom the prophets testified shall come into the
world. * * * Arise and come forth unto me, that ye may thrust your
hands into my side, and also that ye may feel the prints of the nails
in my hands and in my feet, that ye may know that I am the God of
Israel, and the God of the whole earth, and have been slain for the
sins of the world."--(Verses 10:14.)
27. Having thus declared Himself, Christ proceeded to instruct the
people in the plan of the gospel as He had preached it, and in the
constitution of the Church as He had established it in the east. He
visited the Nephite people on subsequent occasions, taught them many
of the precepts previously given to the Jews; emphasized the doctrine
of baptism and other ordinances essential to salvation; instituted the
sacrament in commemoration of His atoning death; chose and
commissioned twelve apostles, on whom He conferred authority in the
Church; explained the importance of designating the organization by
its proper name--the Church of Christ; and announced the fulfilment of
the law of Moses and the fact that it was thenceforth superseded by
the gospel embodied within the Church as established by Himself. In
plan of organization, in doctrine and precept, and in prescribed
ordinances, the Church of Christ in the west was the counterpart of
the Church in Palestine.
---
28. Thus in the meridian of time the Church of God was founded on both
sides of the earth. In its pristine simplicity and beauty it exhibited
the majesty of a divine institution. It is now our saddening duty to
consider the decline of spiritual power within the Church, and the
eventual apostasy of the Church itself.
NOTES.
1. _Conditions at the Beginning of the Christian Era_. "At the birth
of Christ this amazing federation of the world into one great monarchy
had been finally achieved. Augustus, at Rome, was the sole power to
which all nations looked. * * * No prince, no king, no potentate of
any name could break the calm which such a universal dominion secured.
* * * It was in such a unique era that Jesus Christ was born. The
whole earth lay hushed in profound peace. All lands lay freely open to
the message of mercy and love which He came to announce. Nor was the
social and moral condition of the world at large, at the birth of
Christ, less fitting for His advent than the political. The prize of
universal power struggled for through sixty years of plots and
desolating civil wars, had been won at last by Augustus. Sulla and
Marius, Pompey and Caesar, had led their legions against each other,
alike in Italy and the provinces, and had drenched the earth with
blood. Augustus himself had reached the throne only after thirteen
years of war, which involved regions wide apart. The world was
exhausted by the prolonged agony of such a strife; it sighed for
repose." (Cunningham Geikie, "The Life and Works of Christ," New York,
1894; vol. 1, p. 25.)
"The Roman empire, at the birth of Christ, was less agitated by wars
and turmoils than it had been for many years before. For though I
cannot assent to the opinion of those who, following the account of
Orosius, maintain that the temple of Janus was then shut, and that
wars and discords absolutely ceased throughout the world, yet it is
certain that the period in which our Savior descended upon earth may
be justly styled the 'pacific age,' if we compare it with the
preceding times. And indeed the tranquillity that then reigned was
necessary to enable the ministers of Christ to execute with success
their sublime commission to the human race." (Mosheim, "Ecclesiastical
History," Cent. I, Part I; ch. 1:4).
2. _Paganism at the Beginning of the Christian Era_. "Every nation
then had its respective gods, over which presided one more excellent
than the rest; yet in such a manner that this supreme deity was
himself controlled by the rigid empire of the fates, or what the
philosophers called 'external necessity.' The gods of the east were
different from those of the Gauls, the Germans, and the other northern
nations. The Grecian divinities differed widely from those of the
Egyptians, who deified plants, animals, and a great variety of the
productions both of nature and art. Each people also had their own
particular manner of worshipping and appeasing their respective
deities, entirely different from the sacred rites of other countries.
* * * One thing, indeed, which at first sight appears very remarkable,
is, that this variety of religions and of gods neither produced wars
nor dissensions among the different nations, the Egyptians excepted.
Nor is it perhaps necessary to except even them, since their wars
undertaken for their gods cannot be looked upon with propriety as
wholly of a religious nature. Each nation suffered its neighbors to
follow their own method of worship, to adore their own gods, to enjoy
their own rites and ceremonies, and discovered no sort of displeasure
at their diversity of sentiments in religious matters. There is,
however, little wonderful in this spirit of mutual toleration, when we
consider that they all looked upon the world as one great empire,
divided into various provinces, over every one of which a certain
order of divinities presided; and that therefore none could behold
with contempt the gods of other nations, or force strangers to pay
homage to theirs. The Romans exercised this toleration, in the amplest
manner. For, though they would not allow any changes to be made in the
religions that were publicly professed in the empire, nor any new form
of worship to be openly introduced, yet they granted to their citizens
a full liberty of observing in private the sacred rites of other
nations, and of honoring foreign deities (whose worship contained
nothing inconsistent with the interests and laws of the republic) with
feasts, temples, consecrated groves and such like testimonies of
homage and respect." (Mosheim, "Eccl. Hist.," Cent. I, Part I; ch.
1:7-8.)
3. _Rapid Growth of the Church_. Eusebius, who wrote in the early part
of the fourth century, speaking of the first decade after the Savior's
ascension, says:
"Thus, then, under a celestial influence, and co-operation, the
doctrine of the Savior, like the rays of the sun, quickly irradiated
the whole world. Presently, in accordance with divine prophecy, the
sound of His inspired evangelists and apostles had gone throughout all
the earth, and their words to the ends of the world. Throughout every
city and village, like a replenished barn floor, churches were rapidly
abounding and filled with members from every people. Those who, in
consequence of the delusions that had descended to them from their
ancestors, had been fettered by the ancient disease of idolatrous
superstition, were now liberated by the power of Christ, through the
teachings and miracles of His messengers." (Eusebius, "Ecclesiastical
History," Book I, ch. 3.)
4. _Divine Instrumentality in the Apostolic Ministry_. "When we
consider the rapid progress of Christianity among the Gentile nations,
and the poor and feeble instruments by which this great and amazing
event was immediately effected, we naturally have recourse to an
omnipotent and invisible hand, as its true and proper cause. For,
unless we suppose here a divine interposition, how was it possible
that men, destitute of all human aid, without credit or riches,
learning, or eloquence, could, in so short a time, persuade a
considerable part of mankind to abandon the religion of their
ancestors? How was it possible, that an handful of apostles, who, as
fishermen and publicans, must have been contemned by their own nation,
and as Jews must have been odious to all others, could engage the
learned and mighty, as well as the simple and those of low degree, to
forsake their favorite prejudices, and to embrace a new religion which
was an enemy to their corrupt passions? And, indeed, there were
undoubted marks of a celestial power perpetually attending their
ministry. Their very language, an incredible energy, an amazing power
of sending light into the understanding and conviction into the
heart." (Mosheim, "Ecclesiastical History," Cent. I, Part 1, ch. 4:8.)
5. _Nephites and Lamanites_. The progenitors of the Nephite nation
"were led from Jerusalem 600 B. C., by Lehi, a Jewish prophet of the
tribe of Manasseh. His immediate family, at the time of their
departure from Jerusalem, comprised his wife Sariah, and their sons
Laman, Lemuel, Sam, and Nephi; at a later stage of the history,
daughters are mentioned, but whether any of these were born before the
family exodus we are not told. Beside his own family, the colony of
Lehi included Zoram and Ishmael, the latter an Israelite of the tribe
of Ephraim. Ishmael, with his family, joined Lehi in the wilderness;
and his descendants were numbered with the nation of whom we are
speaking. The company journeyed somewhat east of south, keeping near
the borders of the Red Sea; then changing their course to the
eastward, crossed the peninsula of Arabia; and there, on the shores of
the Arabian Sea, built and provisioned a vessel in which they
committed themselves to Divine care upon the waters. Their voyage
carried them eastward across the Indian Ocean, then over the south
Pacific Ocean to the western coast of South America, whereon they
landed (590 B. C.) * * * The people established themselves on what to
them was the land of promise; many children were born, and in the
course of a few generations a numerous posterity held possession of
the land. After the death of Lehi, a division occurred, some of the
people accepting as their leader Nephi, who had been duly appointed to
the prophetic office; while the rest proclaimed Laman, the eldest of
Lehi's sons, as their chief. Henceforth the divided people were known
as Nephites and Lamanites respectively. At times they observed toward
each other fairly friendly relations; but generally they were opposed,
the Lamanites manifesting implacable hatred and hostility toward their
Nephite kindred. The Nephites advanced in the arts of civilization,
built large cities, and established prosperous commonwealths; yet they
often fell into transgression; and the Lord chastened them by making
their foes victorious. They spread northward, occupying the northern
part of South America; then, crossing the Isthmus, they extended their
domain over the southern, central, and eastern portions of what is now
the United States of America. The Lamanites, while increasing in
numbers, fell under the curse of darkness; they became dark in skin
and benighted in spirit, forgot the God of their fathers, lived a wild
nomadic life, and degenerated into the fallen state in which the
American Indians,--their lineal descendants,--were found by those who
re-discovered the western continent in later times." (The Author,
"Articles of Faith," Lect. 14:7, 8.)
CHAPTER II.
**The Apostasy Predicted**.
1. In proceeding with our present inquiry we accept as demonstrated
facts the establishment of the Church of Christ under the Savior's
personal administration and the rapid growth of the Church in the
early period of the apostolic ministry.
2. A question of the utmost importance is: Has the Church of Christ,
thus authoritatively established, maintained an organized existence
upon the earth from the apostolic age to the present? Other questions
are suggested by the first. If the Church has continued as an earthly
organization, where lies the proof or evidence of legitimate
succession in priestly authority, and which among the multitude of
contending sects or churches of the present day is the actual
possessor of the holy priesthood originally committed to the Church by
the Christ, its founder?
3. Again, have the spiritual gifts and graces by which the early
Church was characterized and distinguished been manifest on earth
through the centuries that have passed since the meridian of time; and
if so, in which of the numerous churches of these modern times do we
find such signs following the professed believers?--(See Mark 16:17.)
4. We affirm that with the passing of the so-called apostolic age the
Church gradually drifted into a condition of apostasy, whereby
succession in the priesthood was broken; and that the Church, as an
earthly organization operating under divine direction and having
authority to officiate in spiritual ordinances, ceased to exist.
5. If therefore the Church of Christ is to be found upon the earth
to-day it must have been re-established by divine authority; and the
holy priesthood must have been restored to the world from which it was
lost by the apostasy of the Primitive Church.--(See Note 1, end of
chapter.)
6. We affirm that the great apostasy was foretold by the Savior
Himself while He lived as a Man among men, and by His inspired
prophets both before and after the period of His earthly probation.
And further, we affirm that a rational interpretation of history
demonstrates the fact of this great and general apostasy.
7. Before we take up in detail the specific predictions referred to,
and the evidence of their dread fulfilment, we may profitably devote
brief attention to certain general considerations.
8. Respecting the foreknowledge of God, let it not be said that divine
omniscience is of itself a determining cause whereby events are
inevitably brought to pass. A mortal father who knows the weaknesses
and frailties of his son may by reason of that knowledge sorrowfully
predict the calamities and sufferings awaiting his wayward boy. He may
foresee in that son's future a forfeiture of blessings that could have
been won, loss of position, self-respect, reputation and honor; even
the dark shadows of a felon's cell and the sight of a drunkard's grave
may appear in the saddening visions of that fond father's soul; yet,
convinced by experience of the impossibility of bringing about that
son's reform, he foresees the dread developments of the future, and he
finds but sorrow and anguish in his knowledge. Can it be said that the
father's foreknowledge is a cause of the son's sinful life? The son,
perchance, has reached his maturity; he is the master of his own
destiny; a free agent unto himself. The father is powerless to control
by force or to direct by arbitrary command; and while he would gladly
make any effort or sacrifice to save his son from the fate impending,
he fears for what seems to be an awful certainty. But surely that
thoughtful, prayerful, loving parent does not contribute to the son's
waywardness because of his knowledge. To reason otherwise would be to
say that a neglectful father, who takes not the trouble to study the
nature and character of his son, who shuts his eyes to sinful
tendencies, and rests in careless indifference as to the probable
future, will by his very heartlessness be benefiting his child,
because his lack of forethought cannot operate as a contributory cause
to dereliction.
9. Our Heavenly Father has a full knowledge of the nature and
dispositions of each of His children, a knowledge gained by long
observation and experience in the past eternity of our primeval
childhood; a knowledge compared with which that gained by earthly
parents through mortal experience with their children is
infinitesimally small. By reason of that surpassing knowledge, God
reads the future of child and children, of men individually and of men
collectively as communities and nations; He knows what each will do
under given conditions, and sees the end from the beginning. His
foreknowledge is based on intelligence and reason; He foresees the
future as a state which naturally and surely will be; not as one which
must be because He has arbitrarily willed that it shall be.
10. But, it may be argued that in the illustrative instance given
above--that of the earthly parent and the wayward son,--the father
had not the power to change the sad course of sin whereby his son is
hastening to ignominy and destruction; while the omnipotent Father can
save if He will. In reply this is to be said: The Father of souls has
endowed His children with the divine birthright of free agency; He
does not and will not control them by arbitrary force; He impels no
man toward sin; He compels none to righteousness. Unto man has been
given freedom to act for himself; and, associated with this
independence, is the fact of strict responsibility and the assurance
of individual accountability. In the judgment with which we shall be
judged, all the conditions and circumstances of our lives shall be
considered. The inborn tendencies due to heredity, the effect of
environment whether conducive to good or evil, the wholesome teachings
of youth, or the absence of good instruction--these and all other
contributory elements must be taken into account in the rendering of a
just verdict as to the soul's guilt or innocence. Nevertheless, the
divine wisdom makes plain what will be the result with given
conditions operating on known natures and dispositions of men; while
every individual is free to choose good or evil within the limits of
the many conditions existing and operative..--(See Note 2, end of
chapter.)
11. Another matter worthy of thought in the present connection is
this: Is the fact of the great apostasy,--the virtual overthrow and
destruction of the Church established by Jesus Christ,--to be regarded
as an instance of failure in the Lord's plans? Is it a case of defeat
in which Satan was victor over Christ? Consider the following. What
mortal has yet measured the standard by which Omniscience gages
success or failure? Who dares affirm that what man hails as triumph or
deplores as defeat will be so accounted when tested by the principles
of eternal reckoning?
12. The history of the world abounds with instances of the temporary
triumph of evil, of justice seemingly miscarried, of divine plans for
the time being frustrated, of God's purposes opposed and their
consummation delayed.
13. We read of the Lord's covenant with Israel? Unto Abraham, Isaac,
and Jacob He declared that their descendants should be a people chosen
for His special service among the nations. Through that lineage the
Savior of mankind was to be born; in the posterity of Abraham all
nations of the earth were to be blessed. Blessings beyond the heart of
man to conceive, beyond the mind of man to comprehend, were promised
on condition of loyal allegiance to Him who proclaimed Himself their
God and their King. Moreover the Lord predicted calamity and
suffering, and individual affliction and national disgrace, if Israel
departed from the service of Jehovah and yielded to the enticements of
their heathen neighbors who knew not God. Think you that the Lord was
ignorant of the course His people would choose? Did He fail to foresee
that Israel would follow the evil way, forfeiting the blessings and
reaping the harvest of sorrow? Jehovah's plans failed not, though the
realization of the blessings so abundantly promised has been long
delayed. Equally forceful with the prediction of calamity in case of
sin, was the promise of eventual restoration to favor. The dispersion
of Israel already accomplished, was to be followed by the gathering of
Israel now in progress.--(See the Author's "Articles of Faith,"
lectures 17 and 18.)
14. What would have been the world's verdict as to the success or
failure of the mission of the Christ, had a vote been taken at the
time of the crucifixion? Seemingly His enemies had triumphed; He who
proclaimed Himself the Messiah, the Son of God, the resurrection and
the life, over whom death could not prevail, had suffered the fate of
malefactors, and His body was in the tomb. But the verdict of the
centuries, which is the verdict of the eternities to come, acclaims
that "failure" as the greatest triumph of the ages, the victory of
victories.
15. Even so with the Church. For a season the powers of evil
triumphed, and the spirit of apostasy ruled. But beyond the darkness
of the spiritual night the glorious dawn of the restoration was seen
in prophetic vision, and both the night with its horrors, and the
awakening day with its splendor, were foreseen and foretold.
16. In our study of the predictions of the apostasy as embodied in
scripture and of their realization as attested by later history, we
shall recognize two distinct phases or stages of the progressive
falling away as follows:
(1) Apostasy _from_ the Church; and
(2) The apostasy _of_ the Church.
17. In the first stage we have to deal with the forsaking of the truth
and severance from the Church by individuals, at times few, at other
times many. Such conditions can scarcely be considered otherwise than
as natural and inevitable. History fails to present any example of
great undertakings upon which multitudes enter with enthusiasm, and
from which many do not desert. Unless such cases of individual
abandonment are so numerous as to show the operation of some vital
cause of disaffection, we would not need the authority of divine
prediction and inspired prophecy to explain the occurrence. We find,
however, that apostasy from the Primitive Church was widespread and
general, and that the causes leading to such a condition were of vital
significance.
18. In the second of the two stages already specified we are
confronted with conditions of far greater import than those attending
individual secession from the Church; for here we find the Church
sinking to the degraded level of a human institution, with plan of
organization and mode of operation foreign to the constitution of the
original, without priesthood or authority to officiate in spiritual
ordinances, and devoid of the gifts and graces with which the Savior
endowed His Church at the time of its establishment. In short, we find
the Church itself apostate, boasting of temporal power, making its own
laws, teaching its own dogmas, preserving only a form of godliness,
while denying the power thereof.--(See II Tim. 3:1-6.)
**Specific Predictions of the Apostasy**.
19. The Lord foresaw the great and general departure from the
principles of righteousness, and from the beginning knew that men
would set up their own forms of worship, wrongfully claiming divine
authority for the same. Through the mouths of His chosen prophets He
has repeatedly predicted the inevitable event.--(See note 3, end of
chapter.)
20. Among the prophecies antedating the birth of Christ the following
may be noted. Isaiah beheld in vision the condition of the earth in
the era of spiritual darkness, a period in which all classes would be
involved in a general condition of unrighteousness, a time when the
world of mankind would be in a helpless and practically hopeless
condition. He pictures the earth mourning and languishing in
desolation and assigns the reason for the sad condition as follows:
"The earth also is defiled under the inhabitants thereof; because they
have transgressed the laws, changed the ordinance, broken the
everlasting covenant."--(Isaiah 24:5; read verses 1 to 6 inclusive.)
21. It may be thought that this prophecy has reference to a violation
of the law of Moses under which ancient Israel lived. Let it be
remembered, however, that the Mosaic law is nowhere called an
everlasting covenant. The covenant between the Lord and Abraham
antedated the giving of the law by four hundred and thirty years, and,
as pointed out by Paul,--(Galatians 3:17; read the entire chapter.) In
his epistle to the Galatians, whom he designates as foolish because of
their confusing the law of Moses and the gospel of Christ, the law
could not nullify the earlier covenant the fulfillment of which could
come only through Christ. The "law," by which the inspired apostle
plainly means the Mosaic statutes, was but a preparation for the
"faith," by which latter expression the gospel as revealed by Christ
is clearly intended. "But before faith came," says Paul, "we were kept
under the law, shut up unto the faith which should afterwards be
revealed. Wherefore the law was our schoolmaster to bring us unto
Christ, that we might be justified by faith. But after that faith is
come, we are no longer under a schoolmaster. For ye are the children
of God by faith in Christ Jesus. For as many of you as have been
baptized into Christ have put on Christ. There is neither Jew nor
Greek, there is neither bond nor free, there is neither male nor
female: for ye are all one in Jesus Christ. And if ye be Christ's then
are ye Abraham's seed, and heirs according to the promise."--(Verses
23-29.)
22. It is evident from the tenor of the entire chapter, that while the
gospel was preached unto Abraham, and covenant made with him relating
to the coming of the Messiah through his posterity, the gospel did not
abide with Israel, and this because of transgression;--(Verse 19.) but
in lieu thereof the Mosaic law was instituted as a disciplinary
measure, temporary in character, destined to be superseded by the
gospel of Christ, and assuredly not an everlasting covenant. On the
other hand, the blood of Christ, through the shedding of which the
atoning sacrifice was wrought, is distinctively called "the blood of
the everlasting covenant,"--(Hebrews 13:20.)
23. It is evident then that Isaiah's fateful prophecy relating to the
breaking of the everlasting covenant could have no reference to a
departure from the Mosaic requirements, but must refer to a then
future condition of apostasy following the establishment of the
everlasting covenant. Moreover, part of the great prediction,
referring to the burnings and widespread calamities,--(See Isaiah
24:6.) yet awaits its complete fulfillment.
24. Another prediction applicable to the period when there should be
no Church of Christ to be found, and when, in consequence there should
be lamentation and suffering, is that of Amos. "Behold, the days come,
saith the Lord God, that I will send a famine in the land, not a
famine of bread, nor a thirst for water, but of hearing the words of
the Lord: And they shall wander from sea to sea, and from the north
even to the east, they shall run to and fro to seek the word of the
Lord, and shall not find it."--(Amos 8:11, 12.)
25. Christ instructed His followers in terms at once direct and
conclusive, as to the apostasy then impending. In reply to certain
inquiries concerning the signs by which His second advent would be
heralded, He said: "Take heed that no man deceive you. For many shall
come in my name, saying, I am Christ; and shall deceive many."--(Matt.
24:4, 5.) Then He told of approaching wars and political disturbances,
and added: "And then shall many be offended, and shall betray one
another, and shall hate one another. And many false prophets shall
rise and shall deceive many. And because iniquity shall abound, the
love of many shall wax cold. But he that shall endure unto the end,
the same shall be saved."--(Verses 10-13. See note 4, end of chapter.)
26. Further specifying the conditions incident to the growing
apostasy, Christ declared to His disciples: "Then shall they deliver
you up to be afflicted, and shall kill you: and ye shall be hated of
all nations for my name's sake."--(Verse 9.) And again: "Then if any
man shall say unto you, Lo, here is Christ, or there; believe it not.
For there shall arise false Christs, and false prophets, and shall
shew great signs and wonders; insomuch that if it were possible, they
shall deceive the very elect. Behold, I have told you before.
Wherefore if they shall say unto you, Behold, he is in the desert; go
not forth; behold, he is in the secret chambers; believe it
not."--(Verses 23-26.)
27. After the departure of Christ from earth His apostles continued to
warn the people of the darkness to come. In that memorable address to
the elders of Ephesus, when, as he told them, they were looking upon
his face for the last time, Paul reminded his hearers of the
instructions he had previously given them, and then charged them with
this solemn warning: "For I know this, that after my departing shall
grievous wolves enter in among you, not sparing the flock. Also of
your own selves shall men arise, speaking perverse things, to draw
away disciples after them."--(Acts 20:29, 30; read verses 17 to 31
incl.)
28. Not only would outsiders ingratiate themselves with the saints for
purposes of selfish gain,--wolves entering in, and not sparing the
flock,--but schisms and divisions were imminent; and these dissensions
were to come through some then present,--men who would aspire to
leadership, and who would set up their own doctrines, thus drawing
disciples away from the Church and unto themselves.
29. The same apostle warns Timothy of the approaching apostasy, and
refers to some of the erroneous teachings that would be impressed upon
misguided people,--teachings which he calls "doctrines of devils." He
admonishes Timothy to put the brethren in remembrance of these things,
as is becoming in a good minister of Christ, "nourished up in the
words of faith and of good doctrine." Note the inspired prediction:
"Now the Spirit speaketh expressly, that in the latter times some
shall depart from the faith, giving heed to seducing spirits, and
doctrines of devils; speaking lies in hypocrisy; having their
conscience seared with a hot iron; forbidding to marry, and commanding
to abstain from meats, which God hath created to be received with
thanksgiving of them which believe and know the truth."--(I Tim.
4:1-3. See Note 5, end of chapter.)
30. In a second epistle to his beloved Timothy, while laboring under
the premonition that his martyrdom was near at hand, Paul urges zeal
and energy in the preaching of the gospel; for the shadows of the
apostasy were gathering about the Church. His admonition is pathetic
in its earnestness: "I charge thee therefore, before God, and the Lord
Jesus Christ, who shall judge the quick and the dead at his appearing
and his kingdom; Preach the word; be instant in season, out of season;
reprove, rebuke, exhort with all long-suffering and doctrine. For the
time will come when they will not endure sound doctrine; but after
their own lusts shall they heap to themselves teachers, having itching
ears; and they shall turn away their ears from the truth, and shall be
turned unto fables."--(II Tim. 4:1-4.)
31. In addressing the Thessalonian saints, Paul warns them against the
error strongly advocated by some that the day of Christ's second
advent was then near at hand. It appears that deception was being
practiced, and that even forgery was suspected, for the apostle
instructs the people that they be not deceived "by word nor by letter
as from us." The admonition is forceful: "Now we beseech you,
brethren, by the coming of our Lord Jesus Christ, and by our gathering
together unto Him, That ye be not soon shaken in mind, or be troubled,
neither by spirit, nor by word, nor by letter as from us, as that the
day of Christ is at hand. Let no man deceive you by any means: for
that day shall not come, except there come a falling away first, and
that man of sin be revealed, the son of perdition; who opposeth and
exalteth himself above all that is called God, or that is worshiped;
so that he as God sitteth in the temple of God, shewing himself that
he is God."--(II Thess. 1:2-14.) We shall see how painfully literal
has been the fulfilment of this prophecy in the blasphemous
assumptions of the apostate church, centuries later.
32. The Apostle Peter prophesied in language so plain that none may
fail to comprehend, concerning the heresies that would be preached as
doctrine in the period of the apostasy; and he reminds the people that
there were false teachers in olden times, even as there would be in
times then future: "But there were false prophets also among the
people, even as there shall be false teachers among you, who privily
shall bring in damnable heresies, even denying the Lord that bought
them, and bring upon themselves swift destruction. And many shall
follow their pernicious ways; by reason of whom the way of truth shall
be evil spoken of. And through covetousness shall they with feigned
words make merchandise of you: whose judgment now of a long time
lingereth not, and their damnation slumbereth not."--(II Peter 2:1-3.
Read the entire chapter, noting the description of conditions existing
in the world today.)
33. Jude, the brother of James, in his general epistle to the saints,
reminds them of earlier warnings: "But, beloved, remember ye the words
which were spoken before of the apostles of our Lord Jesus Christ; How
that they told you there should be mockers in the last time, who
should walk after their own ungodly lusts."--(Jude 17, 18.)
34. John, who is called the Revelator, saw in vision the state of the
world in the days then future. Describing the spirit of
unrighteousness as a hideous beast, and its author, Satan, as the
dragon, he says: "And they worshiped the dragon which gave power unto
the beast: and they worshiped the beast, saying, Who is like unto the
beast? who is able to make war with him? * * * And he opened his mouth
in blasphemy against God, to blaspheme his name, and his tabernacle,
and them that dwell in heaven. And it was given unto him to make war
with the saints, and to overcome them: and power was given him over
all kindreds, and tongues, and nations. And all that dwell upon the
earth shall worship him, whose names are not written in the book of
life of the Lamb slain from the foundation of the world. If any man
have an ear, let him hear."--(Rev. 13:4,6-9.)
35. Note another prophecy based on the vision of John the Revelator.
Again referring to latter-day conditions he declares: "And I saw
another angel fly in the midst of heaven, having the everlasting
gospel to preach unto them that dwell on the earth, and to every
nation, and kindred, and tongue, and people, Saying with a loud voice,
Fear God, and give glory to him; for the hour of his judgment is come:
and worship him that made heaven, and earth, and the sea, and the
fountains of water."--(Rev. 14:6, 7.)
36. While it is true that the scripture last quoted does not
specifically predict the apostasy, the breaking up of the Church is
treated as an event actually accomplished. The Revelator looked beyond
the period of disruption and saw the brighter day of the restoration
of the gospel,--a re-establishment of the Church through the ministry
of an angel. It is illogical to assume that the gospel was to be
brought to earth by a heavenly messenger if that gospel was still
extant upon the earth. Equally unreasonable is it to say that a
restoration or re-establishment of the Church of Christ would be
necessary or possible had the Church continued with rightful
succession of priesthood and power. If the gospel had to be brought
again from the heavens, the gospel must have been taken from the
earth. Thus the prophecy of a restoration is proof of an apostasy
general and complete.
**Apostasy on the Western Hemisphere Predicted**.
37. In the preceding chapter it was shown that the Church of Christ
was established by the Risen Lord among the Nephites of the western
world. It was foreseen that the powers of evil would be permitted to
prevail in the west as in the east. Consider the fateful words of the
prophet Alma addressed to his son Helaman: "Behold, I perceive that
this very people, the Nephites, according to the spirit of revelation
which is in me, in four hundred years from the time that Jesus Christ
shall manifest himself unto them, shall dwindle in unbelief; Yea, and
then shall they see wars and pestilence, yea, famines and bloodshed,
even until the people of Nephi shall become extinct; Yea, and this
because they shall dwindle in unbelief, and fall into the works of
darkness, and lasciviousness, and all manner of iniquities; yea, I say
unto you, that because they shall sin against so great light and
knowledge; yea, I say unto you, that from that day, even the fourth
generation shall not pass away, before this great iniquity shall
come."--(Alma 45:10-12.)
38. An earlier prophecy relating to the degradation of the surviving
remnant of Lehi's descendants, was uttered by Nephi, as a result of a
revelation communicated to him through angelic visitation. He thus
describes his vision of the future: "I beheld and saw that the seed of
my brethren did contend against my seed, according to the word of the
angel; and because of the pride of my seed, and the temptations of the
devil, I beheld that the seed of my brethren did overpower the people
of my seed. And it came to pass that I beheld and saw the people of
the seed of my brethren, that they had overcome my seed; and they went
forth in multitudes upon the face of the land. And I saw them gathered
together in multitudes; and I saw wars and rumors of wars among them;
and in wars and rumors of wars, I saw many generations pass away. And
the angel said unto me, Behold these shall dwindle in unbelief. And it
came to pass that I beheld after they had dwindled in unbelief, they
became a dark, and loathsome, and filthy people, full of idleness and
all manner of abominations."--(I Nephi 12:19-23. For other Book of
Mormon predictions of spiritual decline on the western continent, see
II Nephi 27:1; read also II Nephi 26:19-22, and chapter 29.) The
degraded state of the North American Indians,--descendants of a
prophet-father--is a striking realization of this prophetic
declaration.
39. The scriptures cited are sufficient to show that widespread
apostasy from the Church was foreseen; that the corruption of the
Church itself was likewise foreknown; and that on both hemispheres a
general apostasy was foretold.
NOTES.
1. _The Church, Primitive and Restored_. The Church of Jesus Christ of
Latter-day Saints declares by its name a distinction from the
Primitive Church as established by Christ and His early apostles. The
essential designation of the restored Church is the Church of Jesus
Christ; its authorized name is the Church of Jesus Christ of
Latter-day Saints, the final phrase being added to distinguish the
Church as established in the present dispensation from the Church as
organized by the Savior during the period of His earthly ministry.
This distinction is shown in one of our Articles of Faith: "We (the
Church of today) believe in the same organization that existed in the
Primitive Church."
2. _Man's Free Agency_. The teachings of the restored Church
respecting individual freedom of action are thus summarized: "The
Church holds and teaches as a strictly scriptural doctrine, that man
has inherited among the inalienable rights conferred upon him by his
divine Father, absolute freedom to choose the good or the evil in life
as he may elect. This right cannot be guarded with more jealous care
than is bestowed upon it by God Himself; for in all His dealings with
man, He has left the mortal creature free to choose and to act, with
no semblance of compulsion or restraint, beyond the influences of
paternal counsel and loving direction. True, He has given
commandments, and has established statutes, with promises of blessings
for compliance and dire penalties for infraction; but in the choice of
these, God's children are untrammeled. In this respect, man is no less
free than are the angels and the Gods, except as he has fettered
himself with the bonds of sin, and forfeited his power of will and
force of soul. The individual has a full measure of liberty to violate
the laws of health, the requirements of nature, and the commandments
of God in matters both temporal and spiritual, as he has to obey all
such; in the one case he brings upon himself the sure penalties that
belong to the broken law; as in the other he inherits the specific
blessings and the added freedom that attend a law-abiding life.
Obedience to law is the habit of the free man; 'tis the transgressor
who fears the law, for he brings upon himself deprivation and
restraint, not because of the law, which would have protected him in
his freedom, but because of his rejection of law. The predominant
attribute of justice, recognized as part of Divine nature, forbids the
thought that man should receive promises of reward for righteousness,
and threats of punishment of evil deeds, if he possessed no power of
independent action. It is no more a part of God's plan to compel men
to work righteousness, than it is His purpose to permit evil powers to
force His children into sin. In the days of Eden, the first man had
placed before him commandment and law, with an explanation of the
penalty which would follow a violation of that law. No law could have
been given him in righteousness, had he not been free to act for
himself. 'Nevertheless, thou mayest choose for thyself, for it is
given unto thee; but remember that I forbid it,' said the Lord God to
Adam. Concerning His dealings with the first patriarch of the race,
God has declared in this day, 'Behold I gave unto him that he should
be an agent unto himself.'" (The Author, "Articles of Faith," Lecture
3:1, 2.)
3. _The Testimony of Prophecy to the Apostasy_. "What is prophecy but
history reversed? Nothing. Prophecy is a record of things before they
transpire. History is a record of them after they have occurred; and
of the two prophecy is more to be trusted for its accuracy than
history: for the reason that it has for its source the unerring
inspiration of Almighty God; while history,--except in the case of
inspired historians--is colored by the favor or prejudice of the
writer, depends for its exactness upon the point of view from which he
looks upon the events; and is likely to be marred in a thousand ways
by the influences surrounding him,--party considerations, national
interest or prejudice; supposed influence upon present conditions and
future prospects--all these things may interfere with history; but
prophecy is free from such influences. Historians are
self-constituted, or appointed by men; but prophets are chosen of God.
Selected by divine wisdom, and illuminated by that Spirit which shows
things that are to come, prophets have revealed to them so much of the
future as God would have men to know, and the inspired writers record
it for the enlightenment or warning of mankind, without the coloring
or distortion so liable to mar the work of the historian. Thus Moses
recorded what the history of Israel would be on condition of their
obedience to God: and what it would be if they were disobedient.
Israel was disobedient, and historians have exhausted their art in
attempts to tell of their disobedience and suffering; but neither in
vividness nor accuracy do the histories compare with the prophecy. So
with the prophecy of Daniel in respect to the rise and succession of
the great political powers that should dominate the earth, and the
final triumph of the Kingdom of God. So with well-nigh all of the
prophecies."--(B. H. Roberts, "A New Witness for God," pp. 113, 114.)
4. _Christ's Prediction of the Apostasy_. The forceful prophecy,
couched in terms of vivid description, uttered by our Lord in response
to inquiries by His disciples, has been the subject of diverse opinion
and varied comment, particularly as regard the time to which the
prediction refers. As recorded in the twenty-fourth chapter of
Matthew, a significant sign of the progress of events to precede the
second coming of Christ was stated as follows: "And this gospel of the
kingdom shall be preached in all the world for a witness unto all
nations; and then shall the end come." (Verse 14.) It is claimed by
many that the "end" referred to in the passage quoted is not
necessarily the close of the final dispensation, not what is commonly
spoken of as the end of the world, but the closing up of the gospel
dispensation then current; and in support of this interpretation it is
urged that following the utterance quoted Christ proceeded to predict
the calamities then awaiting Jerusalem. That during the period covered
by the earthly ministry of the apostles, the gospel was preached in
all the civilized nations of the Eastern hemisphere, is evident alike
from scripture and from the uncanonical writings of repute relating to
that period. Paul speaks of the Gospel as having been carried in his
day to the world, and as having been preached to every creature under
heaven (see Colos. 1:6, 23; compare Romans 10:18; see also Note 3,
following chapter I of this work, page 15.)
In Joseph Smith's version of the twenty-fourth chapter of Matthew the
paragraph relating to the preaching of the gospel in all the world as
one of the signs specified by Jesus Christ, is transposed so as to
apply more directly to the modern or last dispensation. (See Pearl of
Great Price, Writings of Joseph Smith, 1.) The scripture under
consideration has direct application to the conditions characteristic
of present times--the period now current and immediately precedent to
the second advent of the Christ. This fact, however, does not
necessarily nullify its application to the earlier period as well.
History repeats itself in many instances in this, "the dispensation of
the fulness of times;" indeed, the very name is expressive of a
summarizing or gathering together of things past, and this involves
recurrence of earlier conditions and re-enactment of laws. The
prediction of world-wide evangelization is not the only instance of a
general prophecy having more than a single limited horizon of
fulfillment. In the apostolic period the gospel was carried to all
nations known to the Lord's ministers; a similar work is in progress
today, on a scale greatly exceeding that of the past, for the world,
as measured by human occupancy, is vastly greater than of old.
5. _Scriptures Relating to the Apostasy_. That the application of the
scriptures cited in the text is proof of the predicted apostasy is not
peculiar to the Church of Jesus Christ of Latter-day Saints, is shown
by the fact that these predictions are similarly interpreted by
theologians of other churches. Thus, in his "Bible Commentary," Dr.
Adam Clarke annotates Paul's admonition to Timothy as below. First
note the passage: "Now the Spirit speaketh expressly, that in the
latter times some shall depart from the faith, giving heed to seducing
spirits, and doctrines of devils; speaking lies in hypocrisy;" etc.
Dr. Clarke says:
"_In the latter times_: This does not necessarily imply the last ages
of the world; but any times consequent (subsequent) to those in which
the church then lived."
"_Depart from the faith_: They will apostatize from the faith, i. e.
from Christianity, renouncing the whole system in effect by bringing
in doctrines which render its essential truths null and void; or
denying and denouncing such doctrines as are essential to Christianity
as a system of salvation. A man may hold all the truths of
Christianity, and yet render them of none effect, by holding other
doctrines, which counteract their influence; or he may apostatize by
denying some essential doctrine, though he bring in nothing
heterodox."
"_Speaking lies in hypocrisy_: Persons pretending not only to divine
inspiration, but also to extraordinary degrees of holiness,
self-denial, mortification, etc., in order to credit the lies and
false doctrines which they taught. Multitudes of lies were framed
concerning miracles wrought by the relics of departed saints as they
were termed."
CHAPTER III.
**Early Stages of the Apostasy**.
1. As shown in the preceding chapter a general apostasy from the
Primitive Church was both foreseen and foretold. Prophets who lived
centuries before the time of Christ predicted the great event, as did
also the Savior Himself and the apostles who continued the work of the
ministry after His resurrection and ascension. We are now to inquire
as to the fulfillment of these predictions.
2. Evidence that the apostasy occurred as had been predicted is found
in the sacred scriptures and in the records of history other than
scriptural. From certain utterances of the early-day apostles it is
made plain to us that the great "falling away" had begun even while
those apostles were living. The preaching of false doctrines and the
rise of unauthorized teachers were referred to as conditions then
actually existing in the Church, and not as remote developments of the
distant future.--(See Note 1, end of chapter.)
3. Scarcely had the gospel seed been committed to the soil before the
enemy came, and by night sowed tares amongst the wheat; and so
intimate was the growth of the two that any attempt to forcibly uproot
the weeds would have threatened the life of the grain.--(Study the
parable of wheat and tares, Matt. 13:24-30. See Note 2, end of
chapter.)
4. Paul recognized the fact that the people amongst whom he labored
were losing the faith they had professed, and were becoming victims of
the deception practiced by false teachers. In his letter to the
churches of Galatia he wrote: "I marvel that ye are so soon removed
from him that called you into the grace of Christ unto another gospel:
Which is not another; but there be some that trouble you, and would
pervert the gospel of Christ." And then, to emphasize the sin of those
who thus sought to "pervert the gospel of Christ," he continued: "But
though we, or an angel from heaven, preach any other gospel unto you
than that which we have preached unto you, let him be accursed. As we
said before, so say I now again, If any man preach any other gospel
unto you than that ye have received, let him be accursed."--(Galatians
1:6-9; read the entire chapter. See Note 3, end of chapter.)
5. The context of the passages just quoted shows the nature of the
error into which "the churches of Galatia" were in danger of falling.
They were embroiled in a discussion as to whether they were bound by
certain requirements of the law of Moses, notably that respecting
circumcision. The apostle instructs them to the effect that the gospel
of Christ was superior to the law; and that moreover, they were
inconsistent in contending for one item of the law and neglecting the
rest. We have here indication of the effort so persisted in even by
those who had joined the Church, to modify and change the simple
requirements of the gospel by introducing the elements of Judaism. It
must be remembered that even among the apostles some difference of
opinion had existed as to the necessity of circumcision; but this had
been settled by their prayerful efforts to learn the Lord's will in
the matter; and those who sought to foment dissension on this or any
other matter of authoritative doctrine were declared to be enemies to
the Church, seeking to "pervert the gospel of Christ."
6. In his second epistle to the "church of the Thessalonians" Paul
declares that the spirit of iniquity was then already operative. After
predicting the rise of the apostate church, with its blasphemous
assumptions of power, as a condition antecedent to the second coming
of Christ, the apostle continued as follows: "For the mystery of
iniquity doth already work: only he who now letteth will let until he
be taken out of the way. And then shall that Wicked be revealed, whom
the Lord shall consume with the spirit of his mouth, and shall destroy
with the brightness of his coming."--(II Thess. 2:7, 8.)
7. The seemingly obscure expression, "he who now letteth will let,"
may be more readily understood by remembering that in the older style
of English "let" had the meaning of "restrain" or "hinder."--(An
example of this old-time use of the verb "let" is found in
Shakespeare. Hamlet is made to say, "Unhand me, gentlemen. By heaven
I'll make a ghost of him who lets me," i. e., of him who restrains or
hinders me.) The passage therefore may be understood as a declaration
that the spirit of iniquity was already active though restrained or
hindered for a time; and that later even this restraint would be
removed and the evil one would be in power. In the Revised Version of
the New Testament this passage is rendered thus:--"lawlessness doth
already work: only there is one that restraineth now, until he be
taken out of the way."
8. Just who or what is referred to as exercising a restraint on the
powers of iniquity at that time has given rise to discussion. Some
writers hold that the presence of the apostles operated in this way,
while others believe that the restraining power of the Roman
government is referred to. It is known that the Roman policy was to
discountenance religious contention, and to allow a large measure of
liberty in forms of worship as long as the gods of Rome were not
maligned nor their shrines dishonored. As Roman supremacy declined
"the mystery of iniquity" embodied in the apostate church operated
practically without restraint.
9. The expression "mystery of iniquity" as used by Paul is
significant.--(See Note 1, end of chapter.) Prominent among the early
perverters of the Christian faith were those who assailed its
simplicity and lack of exclusiveness. This simplicity was so different
from the mysteries of Judaism and the mysterious rites of heathen
idolatry as to be disappointing to many; and the earliest changes in
the Christian form of worship were marked by the introduction of
mystic ceremonies.
10. Paul's zeal as a missionary and a proselyter is abundantly shown
in scripture; he was equally zealous in seeking to maintain the faith
of those who had accepted the truth. The Pauline epistles abound in
admonitions and pleadings against the increasing influence of false
doctrines, and in expressions of sorrow over the growth of apostasy in
the Church. His words addressed to Timothy are both emphatic and
pathetic. "Hold fast the form of sound words, which thou hast heard of
me, in faith and love which is in Christ Jesus. That good thing which
was committed unto thee keep by the Holy Ghost, which dwelleth in us.
This thou knowest, _that all they which are in Asia be turned away
from me_."--(II Timothy 1:13-15; italics introduced; compare 4:10,
16.)
11. An excellent summary of important utterances by the Apostle Paul
relating to the beginning of the apostasy as a fact in the early
apostolic age, has been made by one of the latter-day apostles, Orson
Pratt. He writes as follows: "The great apostasy of the Christian
Church commenced in the first century; while there were yet inspired
apostles and prophets in their midst; hence Paul, just previous to his
martyrdom, enumerates a great number who had 'made shipwreck of their
faith,' and 'turned aside unto vain jangling;' teaching 'that the
resurrection was already past,' 'giving heed to fables and endless
genealogies,' 'doubting about questions and strifes of words whereof
came envyings, railings, evil surmisings, perverse disputings of men
of corrupt minds and destitute of the truth, supposing that gain is
godliness.' This apostasy had become so general that Paul declares to
Timothy, 'that all they which are in Asia be turned away from me;' and
again he says, 'at my first answer no man stood with me, but all men
forsook me;' he further says that 'there are many unruly, and vain
talkers and deceivers, teaching things which they ought not, for
filthy lucre's sake.' These apostates, no doubt, pretended to be very
righteous; for, says the apostle, 'they profess that they know God;
but in works they deny him, being abominable, and disobedient, and
unto every good work reprobate.'"
12. Jude admonished the saints to be on their guard against men who
were in the service of Satan seeking to corrupt the Church. Addressing
himself "to them that are sanctified by God the Father, and preserved
in Jesus Christ," he said: "It was needful for me to write unto you,
and exhort you that ye should earnestly contend for the faith which
was once delivered unto the saints. For there are certain men crept in
unawares, who were before of old ordained to this condemnation,
ungodly men, turning the grace of our God into lasciviousness, and
denying the only Lord God, and our Lord Jesus Christ."--(Jude 3, 4.
See Note 5, end of chapter.) It is plain that Jude considered "the
faith which was once delivered unto the saints" as in danger; and he
urges the faithful to contend for it and openly defend it. He reminds
the saints that they had been told "there should be mockers in the
last time, who should walk after their own ungodly lusts;" and adds
"These be they who separate themselves, sensual, having not the
Spirit."--(Verses 18, 19.) Clearly he is referring to the apostates of
such time, who, because of sensual appetites and lustful desires, have
separated themselves from the Church.
13. During the banishment of John the Revelator on the Isle of Patmos,
when nearly all the apostles had been taken from the earth, many of
them having suffered martyrdom, the apostasy was so widespread that
only seven "churches," _i. e._, branches of the Church, remained in
such condition as to be considered deserving of the special
communication John was instructed to give. In a marvelous vision he
beheld the seven churches typified by seven golden candlesticks, with
seven stars representing the presiding officers of the several
churches; and in the midst of the golden candlesticks, with the stars
in his hand, stood "one like unto the Son of Man."
14. The church at Ephesus was approved for its good works,
specifically for its rejection of the Nicolaitean heresies;
nevertheless reproof was administered for disaffection and neglect,
thus:--"thou hast left thy first love. Remember therefore from whence
thou art fallen, and repent, and do the first works; or else I will
come unto thee quickly, and will remove thy candlestick out of his
place, except thou repent."--(Rev. 2:4,5.)
15. To the church at Pergamos John was commanded to write, denouncing
the false doctrines of certain sects and teachers, "which thing I
hate," said the Lord.--(See verses 12-16.) The church of the
Laodiceans was denounced as "lukewarm," "neither hot nor cold," and as
priding itself as rich and not in need, whereas it was in reality
"wretched, and miserable, and poor, and blind, and naked."--(Rev. 3;
see verses 14-21.)
16. The foregoing scriptures are ample as proof that even before the
ancient apostles had finished their earthly ministry, apostasy was
growing apace. The testimony of the early "Christian fathers" who
wrote in the period immediately following the passing of the apostles,
is to the same effect. According to the generally accepted chronology,
the prophetic message of John the Revelator to the churches of Asia
was given in the last years of the first century.--(Probably about
A. D. 96; see Oxford Bible, margin.)
17. Among the historians of that period whose writings are not
regarded as canonical or scriptural, but which are nevertheless
accepted as genuine and reliable, was Hegesippus, who "flourished
nearest the days of the apostles." Writing of the conditions marking
the close of the first century and the beginning of the second,
Eusebius cites the testimony of the earlier writer as follows:--"The
same author, [Hegesippus] relating the events of the times, also says,
that the Church continued until then as a pure and uncorrupt virgin;
whilst if there were any at all that attempted to pervert the sound
doctrine of the saving gospel, they were yet skulking in dark
retreats; but when the sacred choir of apostles became extinct, and
the generation of those that had been privileged to hear their
inspired wisdom had passed away, then also the combinations of impious
error arose by the fraud and delusions of false teachers. These also,
as there were none of the apostles left, henceforth attempted, without
shame to preach their false doctrine against the gospel of truth. Such
is the statement of Hegesippus."--(Eusebius, "Ecclesiastical History,"
Book III, chapter 32.)
18. There can be little doubt that the false teachers referred to in
the testimony last cited, were professed adherents of the Church, and
not outside opponents, inasmuch as they were restrained by the
influence and authority of the apostles, and waited the passing of the
authorized leaders as an opportunity to corrupt the Church by evil
teachings.
19. A later writer, commenting on the schisms and dissensions by which
the Church was rent in the latter part of the first century--the
period immediately following that of the apostolic ministry, says: "It
will easily be imagined that unity and peace could not reign long in
the Church, since it was composed of Jews and Gentiles, who regarded
each other with the bitterest aversion. Besides, as the converts to
Christianity could not extirpate radically the prejudices which had
been formed in their minds by education, and confirmed by time, they
brought with them into the bosom of the Church more or less of the
errors of their former religions. Thus the seeds of discord and
controversy were easily sown, and could not fail to spring up soon
into animosities and dissensions, which accordingly broke out and
divided the Church."--(Mosheim, "Eccl. History," Cent. I, Part II;
chap. 3:11. See Note 4, end of chapter.)
20. Another recognized authority on ecclesiastical history, and one
whose avowed purpose was to present the truth respecting the Church in
its most favorable light, is Joseph Milner, author of a comprehensive
"History of the Church of Christ." He comments on the state of the
Church at the close of the first century in this wise: "Let us keep in
view what that [the spirit of the gospel] really is. The simple faith
of Christ as the only Savior of lost sinners, and the effectual
influences of the Holy Ghost in recovering souls altogether depraved
by sin--these are the leading ideas. When the effusion of the Holy
Ghost first took place, these things were taught with power; and no
sentiments which militated against them could be supported for a
moment. As, through the prevalence of human corruption and the crafts
of Satan, the love of truth was lessened, heresies and various abuses
of the gospel appeared; and in estimating them we may form some idea
of the declension of true religion toward the end of the [first]
century." The same writer continues: "Yet a gloomy cloud hung over the
conclusion of the first century. The first impressions made by the
effusion of the Spirit are generally the strongest and the most
decisively distinct from the spirit of the world. But human depravity,
overborne for a time, arises afresh, particularly in the next
generation. Hence the disorders of schism and heresy. Their tendency
is to destroy the pure work of God."--(Milner, "Church History," Cent.
I, ch. 15.)
21. The purpose of this chapter has been that of demonstrating the
early beginning of the apostasy, so soon to become general, and later,
universal. The specific causes directly contributing to the
degradation of the Church are reserved for future consideration.
**The Growth of Apostasy on the Western Hemisphere**.
22. Now let us see what was the condition of the Church established by
the Resurrected Lord among the descendants of Lehi on the American
Continent. In this undertaking we shall not restrict ourselves to the
beginning of the disruption alone. Inasmuch as the course of apostasy
among the Nephites was so rapid, and the period intervening between
the establishment of the Church and the destruction of the nation was
so brief, we shall consider the history of the Church to its close,
and thus obviate the necessity of recurring to the subject in later
chapters. We read that the Church had prospered until about 200 A. D.
Then apostasy became general, as evidence of which note the following:
23. "And now in this two hundred and first year, there began to be
among them those who were lifted up in pride. * * * And they began to
be divided into classes, and they began to build up churches unto
themselves, to get gain, and began to deny the true Church of Christ.
And it came to pass that when two hundred and ten years had passed
away there were many churches in the land; yea, there were many
churches which professed to know the Christ, and yet they did deny the
more parts of his gospel, insomuch that they did receive all manner of
wickedness, and did administer that which was sacred unto him to whom
it had been forbidden, because of unworthiness. And this church did
multiply exceedingly, because of iniquity, and because of the power of
Satan, who did get hold upon their hearts. And again, there was
another church which denied the Christ; and they did persecute the
true Church of Christ because of their humility, and their belief in
Christ; and they did despise them because of the many miracles which
were wrought among them."--(IV Nephi 1:24-29; read the entire
chapter.)
24. The Book of Mormon record is definite in its specifications of the
immediate reasons for, or causes of the great apostasy on the western
hemisphere. While the members of the Church remained faithful to their
covenants and obligations, they as individuals and the Church as an
organization prospered; and their enemies were unable to prevail
against them. With prosperity, however, came pride and class
distinctions, the rich dominated the poor, and earthly gain became the
object of life.--(See IV Nephi 1:2-7 and compare with verses 25, 26.)
Secret organizations of evil purpose flourished,--(Verse 42.) the
people were divided into two opposing factions, those who still
professed a belief in Christ being known as Nephites and their enemies
as Lamanites, without regard to actual descent or family relationship.
With the growth of pride and its attendant sins, the Nephites became
as wicked as the non-professing Lamanites;--(Verse 45.) and in their
wickedness these people sought each other's destruction. Consider the
pathos and dire tragedy expressed in the words of Moroni, the solitary
survivor of a once blessed and mighty nation:
25. "Behold, four hundred years have passed away since the coming of
our Lord and Savior. And behold, the Lamanites have hunted my people,
the Nephites, down from city to city, and from place to place, even
until they are no more; and great has been their fall; yea, great and
marvelous is the destruction of my people, the Nephites. And behold,
it is the hand of the Lord which hath done it. And behold also, the
Lamanites are at war one with another; and the whole face of this land
is one continual round of murder and bloodshed; and no one knoweth the
end of the war. And now behold, I say no more concerning them, for
there are none, save it be the Lamanites and robbers that do exist
upon the face of the land; and there are none that do know the true
God, save it be the disciples of Jesus,--(See III Nephi 28:1-7.) who
did tarry in the land until the wickedness of the people was so great,
that the Lord would not suffer them to remain with the people; and
whether they be upon the face of the land no man knoweth."--(Mormon
8:6-10.)
NOTES.
1. _The Early Apostasy Recognized_. The fact of the early beginning of
the apostasy is generally recognized by theologians and authorities on
biblical interpretation. Clarke's commentary on the declaration of
Paul as to the "mystery of iniquity" then at work (See II Thess. 2:7)
is as follows:
"_For the mystery of iniquity doth already work_: There is a system of
corrupt doctrine which will lead to the _general apostasy, already in
existence; but it is a mystery_; it is as yet hidden; it dare not show
itself because of that which hindereth or withholdeth. But when that
which now restraineth is taken out of the way, then shall that wicked
one be revealed; it will then be manifest who he is and what he is."
2. _Early Dissensions in the Church_. As instances of the
disagreements and differences that troubled and disturbed the Church
even in apostolic days Mosheim says: "The first of these
controversies, which was set on foot in the church of Antioch,
regarded the necessity of observing the law of Moses, and its issue is
mentioned by St. Luke in the Acts of the Apostles (chap. 15). This
controversy was followed by many others, either with the Jews who were
violently attached to the worship of their ancestors, or with the
votaries of a wild and fanatical sort of philosophy, or with such as,
mistaking the true genius of the Christian religion, abused it
monstrously to the encouragement of their vices, and their indulgence
of the appetites and passions. St. Paul and the other apostles have in
several places of their writings, mentioned these controversies, but
with such brevity that it is difficult at this distance of time to
come at the true state of the question in these various disputes. The
most weighty and important of all these controversies was that which
certain Jewish doctors raised at Rome, and in other Christian Churches
concerning the means of justification and acceptance with God, and the
method of salvation pointed out in the word of God. The apostles,
wherever they exercised their ministry, had constantly declared all
hopes of acceptance and salvation delusive, except such as were
founded on Jesus the Redeemer, and His all-sufficient merits; while
the Jewish doctors maintained the works of the law to be the true
efficient cause of the soul's eternal salvation and felicity. This
latter sentiment not only led to many other errors extremely
prejudicial to Christianity, but was also injurious to the glory of
the divine Savior."--(Mosheim, "Ecclesiastical History," Cent. I, Part
II, 11-12.)
3. _Unauthorized Writings in the Apostolic Age_. Paul's reference to
"another gospel" in his epistle to the Galatians (1:6) suggested to
Dr. Adam Clarke the following commentary on the passage:
"_Another gospel_: It is certain that in the very earliest ages of the
Christian Church, there were several spurious gospels in circulation;
and it was the multitude of these false or inaccurate relations that
induced St. Luke to write his own (see Luke 1:1). We have the names of
more than seventy of these spurious narratives still on record, and in
ancient writers many fragments of them remain; these have been
collected and published by Fabricius in his account of the apocryphal
books of the New Testament (3 vols, 8 vo.) In some of these gospels
the necessity of circumcision and subjection to the Mosaic law, in
unity with the gospel, were strongly inculcated."--(Clarke, "Bible
Commentary.")
4. _Some Authorities on Ecclesiastical History_. Among the authorities
cited in the text are those named below. A brief note as to each may
be of interest.
_Eusebius_: Eusebius Pamphilus, bishop of Caesarea in Palestine. He
lived from about 260 to about 339 A.D., though there is some
uncertainty as to the exact time of his death. He was an eye witness
of and a participant in some of the sufferings incident to heathen
persecution of the Christians, and has been called the "Father of
Church History." He was the author of several works, among them one of
the earliest on "Ecclesiastical History." The quotations from this
work by Eusebius, as given in the text, are from the version
translated from the Greek by C. F. Cruse.
_Mosheim_: Dr. J. L. von Mosheim, chancellor of the University of
Gottingen; a German writer, noted for his contributions to church
history. He is the author of an exhaustive work on "Ecclesiastical
History" (6 vols.), dated 1755. The excerpts from Mosheim's
"Ecclesiastical History" given in the text are taken from the version
translated into English by Dr. Archibald Maclaine, dated 1764.
_Milner_: Rev. Joseph Milner. An English authority on church history,
and author of a comprehensive "History of the Church of Christ" (5
vols.) from which the excerpts in the text are taken.
5. _Commentary on the Passage from Jude_:--The passage quoted in the
text--"For there are certain men crept in unawares, _who were before
of old ordained to this condemnation_, ungodly men." etc. (Jude 4),
has given rise to discussion, the question at issue being as to
whether the principles of pre-appointment or fore-ordination is here
involved. A hasty and casual reading of the passage may suggest the
inference that the "ungodly men" referred to had been appointed or
"ordained" in the providence of God to sow the seeds of discord and
dissension in the Church. A careful study of this scripture shows that
no such inference is warranted. The "ungodly men" "who were before of
old ordained to this condemnation" were men who had already, i. e.,
previously, been denounced, proscribed and condemned for the very
heresies which now they were endeavoring to perpetuate in the Church,
they having crept in unawares, or in other words, they having become
members of the Church by false pretenses and profession, and being
able because of their membership, to spread their false teachings more
effectively. Dr. Adam Clarke, in his Bible Commentary, thus treats the
passage under consideration:
"_For there are certain men crept in unawares_." They have got into
the church under specious pretenses, and when in, began to sow their
bad seed.
"_Before of old ordained_: Such as were long ago proscribed and
condemned in the most public manner; this is the import of the
[original] word in this place, and there are many examples of this use
of it in the Greek writers."
"_To this condemnation_: To a similar punishment to that about to be
mentioned.
"In the sacred writings all such persons, false doctrines and impure
practices have been most openly proscribed and condemned, and the
apostle immediately produces several examples, viz., the disobedient
Israelites, the unfaithful angels, and the impure inhabitants of Sodom
and Gomorrah. This is most obviously the apostle's meaning, and it is
as ridiculous as it is absurd, to look into such words for a decree of
reprobation, etc., such a doctrine being as far from the apostle's
mind as from that of Him in whose name he wrote."--(Clarke, "Bible
Commentary," Jude 4.)
In the Revised Version of the New Testament the passage is rendered
thus: "I was constrained to write unto you exhorting you to contend
earnestly for the faith which was once for all delivered unto the
saints. For there are certain men crept in privily, even they who were
of old set forth unto this condemnation, ungodly men, turning the
grace of our God into lasciviousness, and denying our only Master and
Lord, Jesus Christ."
CHAPTER IV.
**Causes of the Apostasy.--External Causes Considered**.
1. We are now to consider some of the principal causes contributing to
apostasy from the Primitive Church and leading later to the apostasy
of the Church as an earthly institution; and we are to study the
manner in which those causes have operated.
2. In the scriptures before cited as proof of the early beginning of
the apostasy, many of the contributing causes are indicated, such as
the rise of false teachers, the spread of heretical doctrines, and the
growth of the power of Satan in general. These may be classed as
internal causes, originating within the Church itself. In contrast
with these there were other conditions operating upon the Church from
without; and such may be classed as external causes. For convenience
in study we shall consider the subject in the following order of
treatment: (1) External causes; (2) Internal causes.
**External Causes of the Great Apostasy**.
3. External conditions operating against the Church, tending to
restrict its development and contributing to its decline may be
designated by the general term; _persecution_. It is a matter of
history, undisputed and indisputable, that from the time of its
inception to that of its actual cessation, the Church established by
Jesus Christ was the object of bitter persecution, and the victim of
violence. The question as to whether persecution is to be regarded as
an element tending to produce apostasy is worthy of present
consideration. Opposition is not always destructive; on the contrary
it may contribute to growth. Persecution may impel to greater zeal,
and thus prove itself a potent factor of advancement. A proverb still
in favor declares that "the blood of the martyrs is the seed of the
Church." But proverbs and adages, aphorisms and parables, while true
as generalities, are not always applicable to special conditions.
4. Undoubtedly the persistent persecution to which the early Church
was subjected caused many of its adherents to renounce the faith they
had professed and to return to their former allegiances, whether
Judaistic or pagan. Church membership was thus diminished; but such
instances of apostasy from the Church may be regarded as individual
desertions and of comparatively little importance in its effect upon
the Church as a body. The dangers that affrighted some would arouse
the determination of others; the ranks deserted by disaffected
weaklings would be replenished by zealous converts. Let it be repeated
that apostasy from the Church is insignificant as compared with the
apostasy of the church as an institution. Persecution as a cause of
apostasy has operated indirectly but none the less effectively upon
the Church of Christ.--(See Notes 1 and 2, end of chapter.)
5. We have considered briefly the testimony of early church historians
showing that schisms, contention, and perversion of doctrine invaded
the Church immediately after the passing of the apostles; we have seen
how wolves had awaited the departure of the shepherds that they might
the more effectively worry the flock. It cannot be denied that the
early persecutions were directed most particularly against the leaders
of the people; the sharpest shafts were aimed against the officers of
the Church. In the fierce battle between Christianity and its allied
foes--Judaism and heathendom--the strong men who stood for Christ were
the first to fall. And with their fall, the traitors within the
Church, the ungodly and the rebellious, those who had crept in
unawares, and whose sinister purpose it was to pervert the gospel of
Christ, were relieved of restraint, and found themselves free to
propagate their heresies and to undermine the foundations of the
Church. Persecution, operating from without, and therefore essentially
an external cause, served to set in motion the enginery of disruption
within the Church, and therefore must be treated as an effective
element contributing to the great apostasy.
6. A further purpose in introducing here a brief summary of the
persecutions of which the early Church was the victim, is that of
affording a basis of ready comparison between such and the
persecutions waged by the apostate church itself in later centuries.
We shall find that the sufferings of the Church in the days of its
integrity, are surpassed by the cruel inflictions perpetrated in the
name of Christ. Moreover, a study of the early persecutions will
enable us to contrast the conditions of opposition and poverty with
those of ease and affluence as affecting the integrity of the Church
and the devotion of its adherents.
7. The persecution to which the Primitive Church was subjected was
two-fold; viz., Judaistic and pagan. It must be remembered that the
Jews were distinguished from all other nations of antiquity by their
belief in the existence of a living God. The rest of the world before
and at the time of Christ was idolatrous and pagan, professedly
believing in a host of deities, yet with no recognition of a Supreme
Being as a living personage. The Jews were bitter in their opposition
to Christianity, which they regarded as a rival religion to their own;
and moreover, they recognized the fact that if Christianity ever came
to be generally accepted as the truth, their nation would stand
convicted of having put to death the Messiah.
**Judaistic Persecution**.
(See Note 3, end of Chapter.)