Part 11

So far as we know, during the apostolic epoch and for more than a millennium thereafter, the existence of a Western Continent was known to no one in the East. Nevertheless, at that very time and for centuries before, America was inhabited by powerful nations, who exhibited the entire range of attainment from savagery to refinement and culture, and all the gradations from deviltry to godliness.

It was obviously impossible for the Galilean Apostles, by any but miraculous and supernatural aid, to carry the Gospel to the western world, and we find scriptural warrant for the assertion that they did not so.

Nevertheless, the Church of Jesus Christ was established upon the American continent, and that through the personal ministry of the Risen Lord, soon after His ascension from Mount Olivet. The Book of Mormon contains a circumstantial account of this marvelous theophany.

Jesus Christ visited the aboriginal peoples of the Western Continent. His identity affirmed by the voice of the Eternal Father and by His own solemn testimony, the Resurrected Christ, still bearing the wounds of the cross in hands and feet and side, declared that the old order under the Mosaic Law was fulfilled and abrogated in Him; and straightway He proceeded to organize His Church under the new or Gospel dispensation.

He chose twelve men, whom He ordained to be special witnesses of Himself and the Church; and to them He gave authority to administer the ordinances essential to salvation, as He had done on the other hemisphere.

Baptism had been practised among the Nephites prior to this visitation, and disputation had arisen as to the mode and purpose of the ordinance. The Savior cautioned the Nephite Twelve and the people generally against schism and contention. To the ordained disciples He said:

"On this wise shall ye baptize; and there shall be no disputations among you. Verily I say unto you, that whoso repenteth of his sins through your words, and desireth to be baptized in my name, on this wise shall ye baptize them: behold, ye shall go down and stand in the water, and in my name shall ye baptize them. And now behold, these are the words which ye shall say, calling them by name, saying: Having authority given me of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen. And then shall ye immerse them in the water, and come forth again out of the water. . . . And there shall be no disputations among you, as there hath hitherto been; neither shall there be disputations among you concerning the points of my doctrine, as there hath hitherto been. For verily, verily I say unto you, he that hath the spirit of contention is not of me, but is of the devil, who is the father of contention, and he stirreth up the hearts of men to contend with anger, one with another. . . . And this is my doctrine, and it is the doctrine which the Father hath given unto me. . . . And whoso believeth in me, and is baptized, the same shall be saved; and they are they who shall inherit the kingdom of God. And whoso believeth not in me, and is not baptized, shall be damned." (Book of Mormon, 3 Nephi 11).

Then by specific commission He empowered the Twelve Disciples to administer the higher baptism of the Spirit, or the bestowal of the Gift of the Holy Ghost.

The sacrament of bread and wine was instituted by the Lord for the further blessing of those who, after due confession of faith and repentance, had been baptized in His name. As to partaking of the broken and consecrated bread He gave special commandment: "And this shall ye do in remembrance of my body, which I have shewn unto you. And it shall be a testimony unto the Father, that ye do always remember me. And if ye do always remember me, ye shall have my Spirit to be with you."

In connection with the administration of the sacramental wine He said: "Ye shall do it in remembrance of my blood, which I have shed for you, that ye may witness unto the Father that ye do always remember me. And if ye do always remember me, ye shall have my Spirit to be with you." (18:7-11).

We read further: "And they who were baptized in the name of Jesus were called the Church of Christ." (26:21).

Thus was the Church of Jesus Christ organized among the ancient Americans. For nearly two centuries it flourished with such fruitage of blessing as had never before been known. Then the weeds of dissension attained so rank a growth as to well-nigh smother the tree of the Lord's own planting. Man-made churches sprang up, and persecution, foul sister to intolerance, became rampant.

About four hundred years after the visitation of Christ, the Church in America ceased to exist, for an overwhelming tide of apostasy had swept the New as well as the Old World, and by Divine allowance the Nephite nation fell a prey to its hereditary foes.

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EAST AND WEST IN ONE ACCLAIM

That Jesus is the Christ

TWO national histories, separate and distinct, written on opposite hemispheres, unite in circumstantial testimony of the Lord Jesus Christ as the World's Redeemer; and these are embodied in independent volumes of Scripture--The Holy Bible and The Book of Mormon.

The evidence of witnesses, whether individuals, coteries or nations, refutes itself if it fail in consistency, mutual support, and agreement in all substantials. The most critical examination of these two compilations of Scripture as to this vital feature is invited.

Among the outstanding facts of profoundest import recorded in the Bible concerning Jesus Christ and His mission are these:

1. His preexistence and antemortal Godship.

2. His foreordination as the Redeemer and Savior of mankind.

3. Predictions of His embodiment in the flesh, as the Son of the Eternal Father and of mortal woman.

4. The fulfilment of these predictions in His birth as Mary's Child.

5. The sending of a forerunner, John the Baptist, to prepare the way for the Lord's public ministry.

6. Christ's earthly life, covering about a third of a century, characterized by beneficent service, by authoritative administration, and by unexceptionable example.

7. The establishment of His Church with duly ordained Apostles, who, with other ministers invested with the Holy Priesthood, carried forward the work of salvation after the Lord's departure.

8. The specific and authentic enunciation of the fundamental principles and ordinances of the Gospel, by which the way of salvation has been opened to all, and without which none can abide in the Kingdom of God, these comprising: (1) Faith in Him as the Son of God and the Redeemer of the world; (2) Repentance of sin; (3) Baptism by immersion for the remission of sins; and (4) Bestowal of the Holy Ghost by the authoritative laying on of hands.

9. The Lord's sacrificial and atoning death.

10. His actual resurrection, whereby His spirit was reunited with the crucified body and He became a glorified and immortalized Soul.

11. His ministry as a Resurrected Being among men.

12. His exaltation to the place He had won at the right hand of God the Eternal Father.

13. The general apostasy of mankind from the Gospel of Christ, bringing about an era of spiritual darkness.

14. The restoration of the Holy Priesthood in the latter days, by which the Gospel would be again preached in power and its ordinances administered for the salvation of men.

15. The assurance of our Lord's yet future return to earth, in glory and judgment, to inaugurate the predicted Millennium of peace and righteousness.

16. His eternal status as Judge of both quick and dead, and the eventual Victor over sin and death.

In every particular, even to circumstantial detail, the Scriptures of the West accord with those of the East in their solemn witness to these portentous developments of the Divine plan, which has for its purpose "the immortality and eternal life of man." The voice of the continents, the independent testimonies of Judah and Ephraim, the Scriptures of the Jews and those of the Nephites, are heard in tuneful harmony bearing true witness to the world of the everlasting Gospel of Jesus Christ.

In vindication of the prophets of both East and West, the Holy Priesthood has been restored to the earth in this latter age, and the saving ordinances of the Lord's House are again administered for the salvation of souls. In this glorious restoration, coupled with the miraculous bringing forth of the Book of Mormon, is found a rich fulfilment of ancient prophecy; for verily Truth has sprung out of the earth, and Righteousness has come down from heaven. (See Psa. 85:11).

Now, in olden times at least two witnesses were required to establish the truth of any important fact; and thus spake the Lord respecting the independent testimony of nations concerning Himself: "Wherefore murmur ye, because that ye shall receive more of my word? Know ye not that the testimony of two nations is a witness unto you that I am God, that I remember one nation like unto another? Wherefore, I speak the same words unto one nation like unto another. And when the two nations shall run together, the testimony of the two nations shall run together also. . . . Wherefore, because that ye have a Bible, ye need not suppose that it contains all my words; neither need ye suppose that I have not caused more to be written. . . . For behold, I shall speak unto the Jews, and they shall write it; and I shall also speak unto the Nephites, and they shall write it; and I shall also speak unto the other tribes of the house of Israel, which I have led away, and they shall write it; and I shall also speak unto all nations of the earth, and they shall write it. . . . And it shall come to pass that my people which are of the house of Israel, shall be gathered home unto the lands of their possessions; and my word also shall be gathered in one." (2 Nephi 29).

The theme of this unified anthem of Divine ministry is the preparation of the race for the impending advent of the Lord, who shall stand in Bodily Presence upon the earth, to subdue wickedness and reign in righteousness in company with all who shall have become His.

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SHEEP OF ANOTHER FOLD

Shepherds and Sheep-Herders

OUR Lord's likening Himself to a shepherd and His followers to sheep has been an inspiration to poets, preachers, artists, and devout souls generally throughout the centuries of our era. While all His discourses are fraught with a significance that increases with repeated readings, some of His utterances are of outstanding interest because of their universal application and personal appeal. The sermon of the Good Shepherd is prominent in this class. Read John 10.

None other than the Lord Himself has depicted so forcefully and yet simply the contrast between shepherd and sheep-herder, between owner and hireling, between him who is ready to defend the sheep because he loves them, and the other who sees in the flock only so much wool, hide, and mutton.

Our literature contains no more striking differentiation of devoted service from money-loving effort than that presented in this brief, terse, yet comprehensive discourse. Every efficient laborer is worthy of his hire, or ought to be, be he plowman, artizan or professional, artist, teacher or preacher. Far from there being discredit in receiving wage for work, this reciprocal relationship is a fundamental necessity of community existence. But he whose sole purpose and interest is the wage, without devotion to the service for its intrinsic good, is but a hired servant and likely so to remain.

Never has been spoken a stronger arraignment of insincere teachers, false pastors, self-seeking hirelings--those who teach for pelf and divine for dollars, robbers who pose as shepherds yet avoid the door to the fold and climb up "some other way," prophets in the devil's employ who, to achieve their master's purpose, hesitate not to robe themselves in assumed sanctity, and appear in sheep's clothing while inwardly they are ravening wolves. (Matt. 7:15).

In the record of this profound discourse, one verse appears as an abrupt interpolation, bearing little relation aside from imagery with preceding or following verses. This reads: "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).

The Bible contains no related passage affording explanation. Commentators treat this verse as an isolated and unconnected utterance, and content themselves with the suggestion that the "other sheep" may be the Gentile nations who are to be brought into the Jewish fold under the one Shepherd. The Jews who heard the Lord speak so understood Him. The Book of Mormon, however, illumines our understanding of the quoted Scripture, and explains the Lord's purpose in speaking as He did and in leaving the subject without further exposition.

Shortly after His ascension, Christ visited a detached body of Israelites then existing as a great nation on the Western Continent. To them He declared Himself to be the slain and resurrected Son of God, through whom alone salvation was made possible to man. He gave them precepts and commandments, and chose twelve disciples whom He ordained to teach the Gospel and to administer in His name the ordinances thereof. To them He said, referring to the Jews amongst whom He had lived and died:

"This much did the Father command me, that I should tell unto them: That 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. And now because of stiffneckedness and unbelief, they understood not my word; therefore I was commanded to say no more of the Father concerning this thing unto them. . . . And verily, I say unto you, that ye are they of whom I said: 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. And they understood me not, for they supposed it had been the Gentiles; for they understood not that the Gentiles should be converted through their preaching. And they understood me not that I said they shall hear my voice; and they understood me not that the Gentiles should not at any time hear my voice; that I should not manifest myself unto them, save it were by the Holy Ghost. But behold, ye have both heard my voice, and seen me; and ye are my sheep, and ye are numbered among those whom the Father hath given me." (Book of Mormon, 3 Nephi 15:16-24).

It is evident that even the Jewish Apostles had failed to apprehend the real significance of the Master's words; for they had vaguely surmised that He would manifest Himself in personal ministry among the Gentiles, oblivious to the fact that He had been sent to the lost sheep of the House of Israel; and that only through the ministrations of His ordained representatives would the Gospel be declared to the Gentile world.

But, as other parts of the sacred record make plain, the Gospel is offered freely to the Gentiles of the earth, and they through acceptance and obedience shall be numbered with Israel and be made partakers of the blessings assured by covenant to the righteous. See Book of Mormon, 2 Nephi 30:2; 3 Nephi 16:13.

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FROM GOD TO MAN

Divine Communication in the Current Age

WE believe all that God has revealed, all that He does now reveal, and we believe that he will yet reveal many great and important things pertaining to the Kingdom of God. (Articles of Faith, No. 9).

Revelation, direct and personal from God to men, is the dominant theme of Scripture. Expunge from the Bible all record of actual revelation and reference thereto, and what remains? Nothing more than a variety of historical sketches, chronicles, genealogical data, some chapters of ethical value, a few poetical rhapsodies, proverbs, and allegories.

Every believer in the authenticity of the Holy Bible acknowledges that God literally spake to Adam, Enoch, Noah, Abraham, Jacob, and Moses, and that specific revelation was given to Israel during the time of the Judges, and on to David and Solomon, thence to John who was the immediate forerunner of the Messiah. The actuality of Divine revelation through duly constituted prophets, seers, and revelators, has been so generally accepted throughout the ages, and is so abundantly attested, that by all rules of argument and debate the burden of proof naturally and properly falls upon him who denies.

Continued revelation of the Divine will and purpose is in harmony with the spirit of the times. In no phase of human effort and advancement, save only that of the soul's salvation, do men venture to assert or even think that we have learned all there is to learn. What of a college professor in chemistry, geology, or astronomy, who would confine his students to the conning of books that tell of early discoveries, with the dictum that nothing remains to be discovered, instead of guiding them in laboratory and field, and in the searching of the outer deep with telescope and spectroscope, in the confident hope of finding new truths?

Revelation is God's means of communication with His children, and we deny the consistent and unchangeable character of Deity when we say that God has revealed Himself to man, but cannot or will not do so again. Is it reasonable to hold that in one age the Church of Christ was blessed, enlightened, and guided by direct revelation and that at another time the Church is to be left to itself, sustained only by the dead letter of earlier days? The living Church must be in vital communication with its Divine Head.

The Christ Himself was a revelator, through whom the Father's will was made known to man. Notwithstanding His personal authority as Jehovah, God though He had been, was, and is, while He lived as a Man among men Jesus Christ declared His work to be that of One greater than Himself, from whom He had been sent, and by whom He was instructed and directed. Note His words: "For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak. And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak." (John 12:49-50).

The recreant and unbelieving Jews rejected their Lord because He came to them with a new revelation. Had they not Moses and the prophets? What more could they need? They openly boasted "We are Moses' disciples," and added "We know that God spake unto Moses; as for this fellow, we know not from whence he is." (John 9:28-29). Those who deny the possibility of present day revelation are not distinguished by originality; they follow a beaten path, hard trodden by ignoble feet.

The Apostles ministered under the guiding influence of revelation. Paul writing to the Corinthians said: "But God hath revealed them [Divine truths] unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God." (1 Cor. 2:10-12).

The imperative need of continued revelation appears in the fact that new conditions and unprecedented combinations of circumstances arise with the passage of time, and Divine direction alone can meet the new issues.

The Apostle John knew that in the last days, these present days, the voice of God would be heard calling His people from the Babylon of sin to the Zion of safety: "And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues." (Rev. 18:4; see also 14:6).

Nephi, an ancient prophet whose record appears in the Book of Mormon, addressed himself to the unbelievers of the last days, and thus predicted the bringing forth of additional Scriptures: "And it shall come to pass, that the Lord God shall bring forth unto you the words of a book, and they shall be the words of them which have slumbered. And behold the book shall be sealed: and in the book shall be a revelation from God." (2 Nephi, 27: 6-7).

Through the Hebrew prophet Malachi the Lord promised additional revelation in the last days, by the coming of Elijah with a special and particular commission. (Mal. 4: 5-6). These prophecies have been fulfilled to the letter in modern time, the first by the bringing forth of the Book of Mormon and its publication to the world: the latter by the inauguration of vicarious work for the dead through the personal visitation of Elijah, a work now in vigorous prosecution in the Temples erected and maintained by the Church of Jesus Christ of Latter-day Saints.

Not only has the voice of God been heard in modern times, but His words spell rebuke and reproof unto those who would close His mouth and estrange Him from His people. Verily hath He spoken, "proving to the world that the Holy Scriptures are true, and that God does inspire men and call them to his holy work in this age and generation, as well as in generations of old, thereby showing that he is the same God yesterday, to-day, and for ever." (D&C 20:11-12). Of old the Lord proclaimed: "Wo be unto him that shall say, We have received the word of God, and we need no more of the word of God, for we have enough" (Book of Mormon, 2 Nephi 28:29); and in this age hath He spoken words of admonition and warning: "Deny not the Spirit of revelation, nor the Spirit of prophecy, for wo unto him that denieth these things." (D&C 11:25).

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THE TRAGEDY OF ISRAEL

A Nation Without a Country

WE believe in the literal gathering of Israel, and in the restoration of the Ten Tribes, etc. (Articles of Faith, No. 10).

The gathering of Israel is contingent upon the fact of that people's dispersion. Consideration of the scattering is a necessary preliminary to a study of the reassembling of Israel's hosts.

God made covenant with Abraham that through him and his posterity should all nations of the earth be blessed. A rich fulfilment of the promise is found in the earthly birth of the Christ through the lineage of Abraham. Further and related fulfilment appears in the effect of the distribution of Israelites amongst other nations through enforced dispersion.

Abraham's descendants through his son Isaac and grandson Jacob have been distinctively known since Jacob's time as Israelites, or the Children of Israel. As the Old Testament avouches they grew to be a mighty nation, distinguished in certain respects from all other peoples. They were particularly characterized as "Jehovah worshipers," professing allegiance to the living God, whilst all the rest of the world was pagan and idolatrous. By their world wide dispersion a knowledge of the true and living God has been diffused.

So long as the Israelites were true to the Divine covenants made with Abraham, and reaffirmed severally with Isaac and Jacob, they prospered in material things as in spiritual power. So far as they became alienated through pagan practises and unrighteous affiliations, they suffered both individually and as a nation.

The Lord set before them the alternative of blessed perpetuity incident to their faithfulness, or disruption and subjugation to alien powers as the sure result of disobedience to Divine requirement. Both sacred and secular history make plain that Israel chose the evil part, forfeiting the promised blessings, reaping the foretold curses.

At the death of Solomon the nation was divided. Approximately two of the twelve tribes became established as the Kingdom of Judah, and came in time to be currently known as Jews; the rest of the tribes retained the title Kingdom of Israel, though known also by the name of Ephraim. The division led eventually to the eclipse of both kingdoms as autonomous powers among the known nations of the earth.