Part 2

Another professor, writing of the same remarkable phenomena, says, "It happened that in the summer of 1799 two McGee brothers, William, a Presbyterian, and John, a Methodist, when crossing the pine barrens in Ohio, determined to turn aside and visit a sacramental solemnity at Red River. * * * Several preachers spoke. First John McGee, the Methodist, and never, as he says himself, did he preach with more light and liberty. Then his Presbyterian brother and the Rev. Mr. Hodge spoke with much animation and power. While the latter was discoursing, a woman in the east end of the house, unable to repress the violence of her emotions, gave vent to them with shoutings loud and long. At the close of the sermon the other ministers went out, but the two McGees and the people seemed loath to depart. 'William felt such a power come over him that _he quit his seat and sat down on the floor of the pulpit, I suppose not knowing what he did_. A power which caused me to tremble was upon me. There was a solemn weeping all over the house. At length I rose up and exhorted them to let the Lord God Omnipotent reign in their hearts, and submit to Him, and their souls should live. Many broke silence. The woman in the east end of the house shouted tremendously. I left the pulpit and went through the audience shouting and exhorting with all possible ecstasy and energy, and the floor was soon covered with the slain.' * * * Upon the return home, they rushed into the arms of their friends, shouting and telling what wonderful things God had done for their souls."[D]

[Footnote D: Davenport, "Primitive Traits in Religious Revivals," pp. 69, 70--Resume of a letter written by John McGee.]

It was such a revival movement as this that came to Palmyra and Manchester in 1820. "The seriousness began at Palmyra," we are told. "The youth and children seem to be roused up to enquire, _What must we do to be saved?_ A few drops from the cloud of glory have fallen upon Pittstown. There is uncommon attention to public worship in Canandaigua. It has been difficult during the winter to get places large enough to accommodate, or even contain the people. The countenance of many show how anxious their minds are to know how they may flee from the wrath to come."[E]

[Footnote E: J. H. Hotchkin, "A History of the Purchase and Settlement of Western New York," pp. 36, 37.]

And thus the revival progressed from day to day, the ministers working harmoniously together in the common purpose of waking the spiritual interests of the people. When, however, the time came for those who had "experienced religion" to profess their party allegiance, it became apparent that the seeming good-will between the sects did not extend below the surface. The ministers began then to contend one with another. The noise and confusion of the sometimes fanatic gospel meetings had been great; but the confusion that followed now was greater and of a more serious kind. Standing in their tent-doors, as it were, the ministers cried to the sorely perplexed new converts, "Lo, here is Christ!" "Lo, here." "The Reverend Mr. Stockton * * * insisted that the work done was largely Presbyterian work as he had been a dominating influence in the movement, and presided at the meetings. The Reverend Mr. Lane of the Methodist church preached a sermon on the subject, 'What Church Shall I Join?' He quoted the golden text of James, 'If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.'"[F] And to the confusion of the scene was added bitterness; for, not only did the newly converted not know with what church to associate themselves, but the pseudoministers of God strove among themselves, the one maligning the other. From a well-meant spiritual revival, begun in religious zeal and conducted apparently in brotherly love, there resulted finally bitterness and contention because there was no unity among the professing followers of Christ. The newly converted were hardly better off after their conversion than they were before it.

[Footnote F: B. H. Roberts, "History of the Mormon Church," in Americana. Vol. IV, No. 6, p. 614.]

Meanwhile, there was present during this strenuous religious revival in Manchester, a rather serious-minded boy of some fourteen years of age. He was the fourth child of the Smiths. The Smiths themselves were in the main attracted by the doctrines of the Presbyterians. But Joseph did not know what he should do. He attended the revival meetings. He witnessed the violent manifestations of religious emotion. Undoubtedly, he was deeply affected at times by the excessive demonstrations of his associates and friends. But through it all, he maintained a perfect self-control. Never once was he so overcome by his emotions that he took part in the excitement of his friends. He stood calmly, thoughtfully by--a spectator, puzzled, perplexed. "During this time of great excitement," he wrote in his manhood, "my mind was called up to serious reflection and great uneasiness; but though my feelings were deep and often poignant, still I kept myself aloof from all these parties, though I attended their several meetings as often as occasion would permit. In process of time my mind became somewhat partial to the Methodist sect; but so great were the confusion and strife among the different denominations that it was impossible for a person young as I was, and so unacquainted with men and things, to come to any certain conclusion who was right and who was wrong. My mind at times was greatly excited, the cry and tumult were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all the powers of both reason and sophistry to prove their errors, or, at least, to make the people think they were in error. On the other hand, the Baptists and Methodists in their turn were equally zealous in endeavoring to establish their own tenets and disprove all others."[G]

[Footnote G: "History of the Church," Vol. I, pp. 3,4.]

Under such conditions it is hardly to be wondered at that the boy was troubled in mind. The wonder is that he, too, was not overcome by the emotional excitement of the day. Perhaps no fact of psychology is better established than this, that the mental and nervous organizations of like-minded people "respond in like ways to the same stimuli." With the religious folk of the Manchester revival this boy was undoubtedly sympathetically like-minded. Yet, he did not yield to the emotional impulses that seized upon his friends; and that, too, in spite of the fact further asserted by psychologists and sociologists, that sympathetically like-minded people "are not likely to have their primitive and instinctive nervous tendencies and mental traits under the governance of the higher inhibitory centers;" and that "the nervously unstable, the suggestible, the _inexperienced_[H] [are] affected by the highly emotional revival earlier than the dignified and intelligent people of judgment and standing."[I] This boy of fourteen years was inexperienced; his standing in the eyes of the world was nil; yet, his primitive and instinctive tendencies and mental traits seemed to be well under the governance of the higher inhibitory centers.

[Footnote H: Italics are present writer's.]

[Footnote I: Davenport, "Primitive Traits in Religious Revivals," pp. 2, 3.]

Professor Frederick Morgan Davenport, whom I have already quoted, says further in his treatise of the primitive traits of religious revivals, that, "we must bear in mind constantly that the effect of a sympathetic religious movement is greatly increased by the massing of men and women in a psychological 'crowd,' a camp meeting for instance. * * The natural result of the assembling of men in crowds, especially when skilful speakers engage their attention and play upon the chords of imagination and emotion, seems to be the weakening of the power of inhibition in each individual, and the giving of free reign to feeling and imitation. * * * This will be most in evidence among primitive, superstitious and unlettered people, of course, for civilization shows itself in nothing more clearly than in the growing capacity for individual self-control, but they will also appear in the relatively high stages of culture and experience if the combination of conditions, physical, mental and social, is strong enough to develop them. In fact there is no population, there are comparatively few individuals in any population who cannot be swept from the moorings of reason and balanced judgment if brought under the mysterious and potent influence of the psychological 'crowd.'" [J]

[Footnote J: Davenport, "Primitive Traits in Religious Revivals," pp. 9, 10.]

The boy, Joseph Smith, was present in the massing of men and women, in a "psychological crowd," so-called, in a camp-meeting even. There were skilful speakers present to engage the attention and to play upon the chords of imagination and emotion. While he was neither wholly primitive, nor very superstitious, he was, to be sure, unlettered. He had certainly not passed through the higher stages of culture and experience. Indeed, there was present in him a combination of conditions--physical, mental, and social--that would lead one to expect in him the usual display of emotional excitement in a sympathetic religious movement. Yet, he displayed unusual self-restraint through it all. He was not "brought under the mysterious and potent influence of the psychological 'crowd.'" He confesses to experiencing feelings both deep and poignant, and to becoming excited at times; yet he kept himself aloof from all the contending parties. He seemed to possess a strongly developed "capacity for individual self-control." He became somewhat partial to the Methodists; but since he could not determine, amid such scenes of confusion and strife, whether or not they were wholly right, he refrained from allying himself with any sect. While his friends and associates lost themselves in a kind of religious frenzy, this boy, scarce fourteen years of age, asserted his independence of thought and feeling, and held himself aloof from the religious excitement of his day.

However, it must not be forgotten that his mind was exercised over religious conditions. He longed to know the truth. He sought earnestly to find it out. And in a condition of calmness, clearness of vision and perfect self-control--perplexed in mind, but not weakened by emotion or excitement--Joseph Smith, Junior, sought the Lord in prayer.

From that moment, almost, the name of the Smiths became known the world over for good or for ill.

II.

A VISION OF THE FATHER AND THE SON.

It was a clear, beautiful morning in the early spring. Joseph Smith, the boy, awoke from his slumbers with an insistent desire to know what church he should join. The revival was drawing to a close. If he were to be "converted" during the progress of the revival, he must "get religion" soon. Yet, he could not determine which of the contending sects was right. Only one thing seemed indelibly impressed upon his mind. It was the sermon of his friend, the Rev. Mr. Lane of the Methodist church, and the golden text of James. That, especially, seemed to weigh upon him. He found the text in his own Bible, and read again the golden words,

"If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him."

The words sank deep into the boy's heart. He pondered them earnestly. Surely, he lacked wisdom; for he did not know what he would best do to serve the Lord. Then, if the Lord gave freely to those who asked, and upbraided not, why should he not ask? The question recurred again and again. At length, he determined that he must forever remain ignorant of the truth, or he must seek the Lord in prayer according to the admonition of James. On this beautiful morning in the spring of 1820, then, Joseph Smith retired into the nearby wood to pray. It was the first time in his life that he had made such a venture. "Amidst all my anxieties," he wrote in the story of his life, "I had never yet made the attempt to pray vocally."[A]

[Footnote A: "Pearl of Great Price," p. 84.]

What followed in the sacred grove is best described in the Prophet's own words:

"After I had retired to the place where I had previously designed to go, having looked around me, and finding myself alone, I kneeled down and began to offer up the desires of my heart to God. I had scarcely done so, when immediately I was seized upon by some power which entirely overcame me, and had such an astonishing influence over me as to bind my tongue so that I could not speak. Thick darkness gathered around me, and it seemed to me for a time as if I were doomed to sudden destruction. But, exerting all my powers to call upon God to deliver me out of the power of this enemy which had seized upon me, and at the very moment when I was ready to sink into despair and abandon myself to destruction--not to an imaginary ruin, but to the power of some actual being: from the unseen world, who had such marvelous power as I had never before felt in any being--just at this moment of great alarm, I saw a pillar of light exactly over my head, above the brightness of the sun, which descended gradually until it fell upon me.

"It no sooner appeared than I found myself delivered from the enemy which held me bound. When the light rested upon me I saw two personages, whose brightness and glory defy all description, standing above me in the air. One of them spoke to me, calling me by name, and said, pointing to the other--

"'THIS IS MY BELOVED SON, HEAR HIM!'

"My object in going to enquire of the Lord was to know which of all the sects was right, that I might know which to join. No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the personages who stood above me in the light, which of all the sects was right--and which I should join. I was answered that I must join none of them, for they were all wrong, and the personage who addressed me said that all their creeds were an abomination in His sight: that those professors were all corrupt; that 'they draw near me with their lips, but their hearts are far from me; they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof.' He again forbade me to join with any of them: and many other things did He say unto me, which I cannot write at this time. When I came to myself again, I found myself lying on my back, looking up into heaven. When the light had departed, I had no strength; but soon recovering in some degree, I went home. And as I leaned up to the fireplace, mother inquired what the matter was. I replied, 'Never mind, all is well--I am well enough off.' I then said to my mother, 'I have learned for myself that Presbyterianism is not true.'"

Such was the first vision--a vision of the Father and the Son. It was the first act in the great drama of the Restoration. Of course, Joseph's friends could scarcely believe that anything so wonderful had happened to him. He related the strange experience to the ministers; but they scoffed at the suggestion of a new revelation. Moreover, they became suddenly possessed of a bitter and inexplicable hatred of the young seer. They made him a public butt of ridicule; they maligned him in their discourses; and they persecuted him when he came among them. For having exercised a remarkable "capacity for individual self-control"; for having sought from the Lord Himself to know the truth; for testifying that he had received the truth in a vision--the boy seer was cast off by his fellow-men and doomed to stand alone. But "I had actually seen a light," he wrote in after years, "and in the midst of that light I saw two personages, and they did in reality speak to me; and though I was hated and persecuted for saying that I had seen a vision, yet it was true; and while they were persecuting me, reviling me, and speaking all manner of evil against me falsely for so saying, I was led to say in my heart. Why persecute me for telling the truth? * * * For I had seen a vision; I knew it, and I knew that God knew it, and I could not deny it, neither dared I do it, at least I knew that by so doing I would offend God, and come under condemnation."[B]

[Footnote B: "History of the Church," Vol. I, pp. 6-8.]

And what really was the significance of this first vision? Of what consequence was a boy's prophetic sight that the world should take cognizance of it? What great far-reaching truths did the vision contain, that the religious world should still writhe under it?

In the first place, the experience of the boy-prophet demonstrated the fact that the word of God is good; it holds for anyone who approaches Him in faith. The sectarian world had come to look upon the Holy Bible as little more than any other book. It was to be read, but not to be believed, so to say. But Joseph took seriously the word of God as announced by the prophet James. The boy prayed earnestly and honestly; and in answer to his prayer came the glorious vision of the Father and the Son. The word of God is truth, not fiction.

Secondly, this first experience of the prophet revealed the fact that spiritual gifts may be enjoyed even in this day by those who seek the Lord in truth. Anciently, men dreamed dreams, saw visions, spoke in tongues, healed the sick, and did many other strange things by the power of the Lord. Just such things may men do now by the exercise of proper faith. It was thus that Joseph gained the spiritual blessings of the first vision.

Then, in this vision was first announced the fact of the great apostasy. Jesus Himself denounced all the denominations of the world, saying that they worshiped Him with their lips but their hearts were far from Him. He admonished the young boy who had sought Him in prayer to join no one of them. Moreover, it appears on analysis of the vision, that Jesus could accept none of the ministers who purported to serve Him. They taught for doctrine the precepts of men. They held no authority from Jesus. And to preach in His name, surely the preacher should hold authority from Him.

Then, this glorious first vision demonstrated the fact of the personality of God. Two heavenly beings appeared before the prophet. They were in form and bearing like men. The one raised His hand and pointed to the other and spoke. The other instructed the boy, as a tutor might instruct his pupil. Moreover, in this same vision was clearly demonstrated the fact that the members of the Godhead are separate and distinct persons.

Finally, the vision established the fact that God can and will speak to man whenever He chooses so to do, in any age. Indeed, when the Church of Christ is upon the earth, there must also be revelation, or communication with God. When revelation ceases, the true church also ceases, for it drifts like a rudderless ship from its course.

These points, then, are demonstrated by the first vision of Joseph Smith:--the word of God is to be relied upon; spiritual gifts will attend the faithful even at the present day; the Christian churches of the world are without authority; the God of heaven is a God of personal, tangible form; the members of the Godhead are separate and distinct in person; and, finally, the Church of Christ must be favored with continued revelation, else it must suffer spiritual death. But all these points were contrary to the doctrines of both Catholic and Protestant churches. In upholding them, the boy-prophet aroused against himself the opposition of the whole religious world. Is it a matter of wonder, then, that the name of Joseph Smith is known the world over for good or for ill? Is it a matter of wonder that the religious world should take cognizance of the boy's prophetic sight, or that it should writhe under the arraignment of the first vision? Is it not rather a matter of wonder and admiration, that the boy, scarce fourteen years old, evilly spoken of and persecuted, should still persist in his testimony that he had seen a vision? And from that first vision what further has grown adds further to the wonder and admiration of the boy selected to usher in another dispensation.

III.

SEVEN MARKS OF THE GREAT APOSTASY.

Perhaps the most important count in the arraignment of Joseph Smith's first vision is that the Christian world has departed from the simple Gospel of the Lord Jesus. "They draw near me with their lips, but their hearts are far from me; they teach for doctrines the commandments of men: having a form of godliness, but they deny the power thereof," the Lord said to the prophet in speaking of the Christian denominations. And, surely, the tumult, the strife, the confusion of such religious revivals as that of 1820, are sufficient evidence that the words of the Savior were true. "One Lord, one faith, one baptism"[A] had been the doctrine of Jesus and the apostles. In 1820, there were many faiths, and many baptisms.

[Footnote A: Eph. 4:1-13.]

That this condition should exist in the religious world of the nineteenth century, was only a natural consequence in the course of history. Jesus and the apostles had taught in early times the Gospel in its pure simplicity. Soon after the passing of the apostles, however, the Christian church had departed from the orthodox doctrines of the Lord, and had become corrupt in many ways. Persecution, waged by both the Jews and the Gentiles, was in part responsible for the great apostasy; but possibly prosperity, and the adoption of Christianity as the state form of worship, were even more productive of a general abandonment of the religious doctrines taught by Jesus and the apostles. In a general way, there are seven points in which the apostasy of the early Christian church is marked.

In the first place, the doctrine of the Godhead became greatly changed soon after the apostolic age. It had been taught that man was made in the image of God; that, therefore, God was a person of body and parts. Jesus, the one perfect man to take upon Him flesh, was in the express image of God the Father.[B] There soon grew in the church, however, diverse opinions of the nature of God. He became an inconceivable immateriality with boundless power. The result in modern doctrine is a kind of divine nonentity, everywhere present yet nowhere to be found--an impossible being with neither shape nor dimension, with neither parts nor passions, but who, nevertheless, abides in an undefined place called Heaven, and loves the children of earth. Moreover, the doctrine of the unity, or the trinity, of the Godhead also became perverted in the early church. It had been taught that there were three beings in the Godhead--the Father, the Son, and the Holy Ghost; separate and distinct in person, but one--that is united--in purpose and action. After the passing of the apostles it was taught that these three were only one:--"the Father is God, the Son is God, and the Holy Ghost is God, and yet they are not three Gods but one God."[C]

[Footnote B: Gen. 1:26, 27; 5:1-3; Heb. 1:1-3.]

[Footnote C: Athanasian Creed.]

In the second place, the doctrine of the necessity of divine authority became wholly ignored. The men of old understood that they might not assume of their own accord to officiate in the things of God. Jesus stated the doctrine tersely when He said to His apostles, "Ye have not chosen me, but I have chosen you, and ordained you."[D] In later times, however, it became popular for men to elect the office of priest or minister. At the present time men choose the calling of preacher as they do that of lawyer or doctor. They seek positions that confer upon the holders worldly recognition and riches.

[Footnote D: Heb. 4; II Pet. 1:21; John 15:16-19.]