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GENERAL APOSTASY ON WESTERN CONTINENT.

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extended to Jews and Gentiles, amongst whom they labor unrecognized as of ancient birth; and they are sent unto the scattered tribes of Israel, and to all nations, kindreds, tongues and peoples, from whom they have brought and are bringing many souls unto Christ, "that their desire may be fulfilled, and also because of the convincing power of God which is in them."*

GROWTH OF THE CHURCH FOLLOWED BY THE APOSTASY OF THE NEPHITE NATION.

The Church of Jesus Christ developed rapidly in the land of Nephi, and brought to its faithful adherents unprecedented blessings. Even the hereditary animosity between Nephites and Lamanites was forgotten; and all lived in peace and prosperity. So great was the unity of the Church that its members owned all things in common, and “therefore they were not rich and poor, bond and free, but they were all made free, and partakers of the heavenly gift." Populous cities replaced the desolation of ruin that had befallen at the time of the Lord's crucifixion. The land was blessed, and the people rejoiced in righteousness. "And it came to pass that there was no contention in the land, because of the love of God which did dwell in the hearts of the people. And there were no envyings, nor strifes, nor tumults, nor whoredoms, nor lyings, nor murders, nor any manner of lasciviousness; and surely there could not be a happier people among all the people who had been created by the hand of God." Nine of the twelve special witnesses chosen by the Lord passed at appointed times to their rest, and others were ordained in their stead. The state of blessed prosperity and of common ownership continued for a period of a hundred and sixty-seven years; but soon thereafter came a most distressing change. Pride displaced

x 3 Nephi 28:27-32.

y 4 Nephi 1:3; read 1:23; see pages 705 and 718 herein.

24 Nephi 1:15, 16.

humility, display of costly apparel superseded the simplicity of happier days; rivalry led to contention, and thence the people "did have their goods and their substance no more common among them, and they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."a Man-made churches multiplied, and persecution, true sister to intolerance, became rampant. The red-skinned Lamanites reverted to their degraded ways, and developed a murderous hostility against their white brothers; and all manner of corrupt practises became common among both nations. For many decades the Nephites retreated before their aggressive foes, making their way north-eastward through what is now the United States. About 400 A. D. the last great battle was fought near the hill Cumorah; and the Nephite nation became extinct. The degenerate remnant of Lehi's posterity, the Lamanites or American Indians, have continued until this day. Moroni, the last of the Nephite prophets, hid away the record of his people in the hill Cumorah, whence it has been brought forth by divine direction in the current dispensation. That record is now before the world translated through the gift and power of God, and published to the edification of all nations, as the Book OF MORMON.

NOTES TO CHAPTER 39.

I. The Land Bountiful. This comprized the northerly part of South America, extending to the Isthmus of Panama. On the north it was bounded by the Land of Desolation, which embraced Central America, and, in later Nephite history, an indefinite extent north of the Isthmus. The South American continent in general is called, in the Book of Mormon, the Land of Nephi. The Jewish and Nephite Versions of the "Sermon on the Mount."-As indicated in the text, one of the most impressive contrasts between the Sermon on the Mount and the virtual

2.

a 4 Nephi 1:25, 26.

b Near Manchester, Ontario county, New York.

c See Mormon, chapters 1-9; and Moroni, chapter 10.

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repetition of the discourse by our Lord on the occasion of His visit to the Nephites, is that of prediction concerning the fulfilment of the law of Moses in the first delivery, and unqualified affirmation in the second that the law had been fulfilled. Among the Beatitudes certain differences appear, in each of which the Nephite sermon is more explicit. Thus, instead of, "Blessed are the poor in spirit" (Matt. 5:3), we read, "Blessed are the poor in spirit who come unto me" (3 Nephi 12:3). Instead of, "Blessed are they which do hunger and thirst after righteousness; for they shall be filled" (Matt.), we read, "And blessed are all they who do hunger and thirst after righteousness, for they shall be filled with the Holy Ghost" (Nephi). Instead of, "for righteousness' sake," (Matt.) we have "for my name's sake," (Nephi). For the difficult passage, "Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted?" (Matt.), we have the clearer expression, "I give unto you to be the salt of the earth; but if the salt shall lose its savor, wherewith shall the earth be salted?" (Nephi). And, as already noted, in place of "one jot or one tittle shall in no wise pass from the law, till all be fulfilled" (Matt.), we have "one jot nor one tittle hath not passed away from the law, but in me it hath all been fulfilled" (Nephi). Variations in succeeding verses are incident to this prospective fulfilment (Matt.), and affirmed accomplishment (Nephi). Instead of the strong analogy concerning the plucking out of an offending eye, or the severing of an evil hand (Matt.), we find: "Behold, I give unto you a commandment, that ye suffer none of these things to enter into your heart; for it is better that ye should deny yourselves of these things, wherein ye will take up your cross, than that ye should be cast into hell" (Nephi). Following the illustrative instances of the gospel requirements superseding those of the law, the Nephite record presents this splendid summation: "Therefore those things which were of old time, which were under the law in me, are all fulfilled. Old things are done away, and all things have become new; therefore I would that ye should be perfect even as I, or your Father who is in heaven is perfect."

In Matthew's report of the sermon, little distinction is made between the precepts addressed to the multitude in general, and the instructions given particularly to the Twelve. Thus, Matt. 6:25-34 was spoken inferentially to the apostles; for they and not the people were to lay aside all worldly pursuits; in the sermon delivered to the Nephites the distinction is thus made clear: "And now it came to pass that when Jesus had spoken these words, he looked upon the twelve whom he had chosen, and said unto them, Remember the words which I have spoken. For behold, ye are they whom I have chosen to minister unto this people. Therefore I say unto you, take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?" etc. (See 3 Nephi 13:25-34). Matt. 7 opens with "Judge not that ye be not judged," without intimation as to its general or special application; 3 Nephi 14 begins

"And now it came to pass that when Jesus had spoken these words, he turned again to the multitude, and did open his mouth unto them again, saying, Verily, verily, I say unto you, judge not, that ye be not judged." A careful, verse-by-verse comparison between the Sermon on the Mount as recorded by Matthew, and the risen Lord's discourse to His people on the western continent is earnestly recommended to every student.

3. Baptisms Among the Nephites After the Lord's Visitation. We read that before the second appearing of Christ to the Nephites, the chosen Twelve were baptized (3 Nephi 19:10-13). These men had doubtless been baptized before, for Nephi had been empowered not only to baptize but to ordain others to the requisite authority for administering baptism (3 Nephi 7:23-26). The baptism of the disciples on the morn of the Savior's second visit, was in the nature of a rebaptism, involving a renewal of covenants, and confession of faith in the Lord Jesus.

It is possible that in the earlier Nephite baptisms some irregu larity in mode or impropriety in the spirit of administering the ordinance may have arisen; for, as we have seen the Lord enjoined upon the people in connection with the instructions concerning baptism that disputations must cease. (3 Nephi 11:28-33.)

As to second or later baptisms, the author has written elsewhere (see The Articles of Faith, vii:12-17) practically as follows. Rebaptisms recorded in scripture are few, and in each instance the special circumstances justifying the action are apparent. Thus, we read of Paul baptizing certain disciples at Ephesus, though they had already been immersed after the manner of John's baptism. But in this case the apostle was evidently unconvinced that the baptism had been solemnized by due authority, or that the believers had been properly instructed as to the import of the ordinance. When he tested the efficacy of their baptism by asking "Have ye received the Holy Ghost since ye believed?" they answered him, "We have not so much as heard whether there be any Holy Ghost." Then asked he in seeming surprize, “Unto what then were ye baptized? and they said, Unto John's baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus." (See Acts 19:1-6.)

In the Church today a repetition of the baptismal rite on an individual is allowable under certain specific conditions. Thus, if one, having entered the Church by baptism, withdraws from it, or is excommunicated therefrom, and afterward repents and desires to regain his standing in the Church, he can do so only through baptism. However, such is a repetition of the initiatory ordinance as previously administered. There is no ordinance of "rebaptism" in the Church distinct in nature, form, or purpose, from other baptism; and, therefore, in administering baptism to a subject who has been formerly baptized, the form of the ceremony is exactly the same as in first baptisms.

THE GREAT FALLING AWAY.

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CHAPTER 40.

THE LONG NIGHT OF APOSTASY.

For over seventeen hundred years on the eastern hemisphere, and for more than fourteen centuries on the western, there appears to have been silence between the heavens and the earth. Of direct revelation from God to man during this long interval, we have no authentic record. As already shown, the period of apostolic ministry on the eastern continent probably terminated before the dawn of the second century of the Christian era. The passing of the apostles was followed by the rapid development of a universal apostasy as had been foreseen and predicted.

In the accomplishment of this great falling away, external and internal causes cooperated. Among the disintegrating forces acting from without, the most effective was the persistent persecution to which the saints were subjected, incident to both Judaistic and pagan opposition. Vast numbers who had professed membership and many who had been officers in the ministry deserted the Church; while a few were stimulated to greater zeal under the scourge of persecution. The general effect of opposition from the outside-of external causes of decline in faith and works considered as a whole was the defection of individuals, resulting in a widespread apostasy from the Church. But immeasurably more serious was the result of internal dissension, schism and disruption, whereby an absolute apostasy of the Church from the way and word of God was brought about.

a Note 1, end of chapter.

b No extended account of the apostasy of the Primitive Church can be attempted here; the reader is referred to special works treating this important subject. See the author's "The Great Apostasy, considered in the Light of Scriptural and Secular History," a work of 176 pages.

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