The Great Apostasy Part 2

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 G.o.d, 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 G.o.d, 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 a.s.sume 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 pa.s.s 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 pa.s.s that I beheld and saw the people of the seed of my brethren, that they had overcome my seed; and they went forth in mult.i.tudes upon the face of the land. And I saw them gathered together in mult.i.tudes; and I saw wars and rumors of wars among them; and in wars and rumors of wars, I saw many generations pa.s.s away. And the angel said unto me, Behold these shall dwindle in unbelief. And it came to pa.s.s 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 G.o.d 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, G.o.d's children are untrammeled. In this respect, man is no less free than are the angels and the G.o.ds, 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 G.o.d 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 G.o.d'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 G.o.d to Adam. Concerning His dealings with the first patriarch of the race, G.o.d 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 G.o.d; 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-const.i.tuted, or appointed by men; but prophets are chosen of G.o.d.

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 G.o.d 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 G.o.d: 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 G.o.d. So with well-nigh all of the prophecies."--(B. H. Roberts, "A New Witness for G.o.d," 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 pa.s.sage 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 pa.s.sage: "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. Mult.i.tudes 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 pa.s.sages 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 circ.u.mcision. 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 circ.u.mcision; 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 a.s.sumptions 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 pa.s.sage 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 pa.s.sage 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 G.o.ds 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 a.s.sailed 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 dest.i.tute of the truth, supposing that gain is G.o.dliness.' 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 G.o.d; 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 G.o.d 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, unG.o.dly men, turning the grace of our G.o.d into lasciviousness, and denying the only Lord G.o.d, 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 unG.o.dly l.u.s.ts;" 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 appet.i.tes and l.u.s.tful 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 pa.s.sing 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 pa.s.sed 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 pa.s.sing 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 G.o.d."--(Milner, "Church History," Cent.

I, ch. 15.)