[Footnote 167: "Doctrine and Covenants," Sec. 19:34, 35, 36.]
As for the rest of the passages quoted by Mr. Schroeder, they fall into two classes: first, those that relate to the consecration of properties to the Church; and second, those that command that provisions be made for the sustenance of Joseph Smith and others who were devoting their energies to the work of the Lord. In relation to the first class it will make matters clear for the reader to know that the Saints were called upon to recognize this principle: The earth is the Lord's. He created it. It is his, by virtue of proprietorship; consequently all that man holds, of the world's wealth is held as a stewardship under God. To give visible recognition to this truth, the Saints were commanded in Missouri to consecrate their property to the Lord through his servants, and receive back a stewardship as from the Lord; and this in order that the great truth of man's mere stewardship over that which he is said to possess—coming now to be recognized by the best Christian thought of the age as the proper attitude of mind for the believer in God, in respect of his material possessions—might once for all be established as a doctrine of the Church, emphasized by this visible act of consecration.
As to the second class of quotations directing that provisions shall be made for the material needs of Joseph Smith and his family—is it necessary to argue at this late day what Paul seems to have settled long ago, viz: "They which minister about holy things, live of the things of the temple. * * * * Even so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel."[168] Is not the justice of this principle universally recognized? I say Mr. Schroeder breaks down at the production of proof for his theory as to motive. And his ringing the changes upon this subject has but the sound of brass when applied to Joseph Smith personally or to all the leaders of the Mormon Church from its inception. Never have a people been more blessed with unselfish leaders than the Latter-day Saints. Men blessed with divine insight and power have given their services, practically without renumeration, for the welfare of their people. They have labored in season and out of season for them. They have given not only a teaching service, tending to make the truth clear, but they have given freely of their business ability, executive and judicial abilities. Men of statesman-like quality of mind have devoted their lives to their people, and practically without earthly reward, and many of them, the most of them, in fact, have died poor in this world's goods, but rich in the consciousness of service for fellow-men well performed.
[Footnote 168: I Corinthians 9:13, 14.]
I write these words from the midst of a people, who, when they read them, will think of hundreds of men who have lived and wrought out life's service among them, in the very spirit here described. "Greed of gain" furnish "the dynamics" of the Mormon scheme! "Love of gold, not of God," the motive force in Mormonism! "A desire for money" "the inspiring cause of every act of the Mormon Prophet, the very divinity that moulded his thoughts and revelations, and brought into being Mormon's books!"[169] Nonsense, Mr. Schroeder; you have studied human nature as well as Mormonism to little purpose if you really think so. Joseph Smith was loved by his people to the verge of idolization. He won and kept that love of theirs to the day of his death. He had the satisfaction of seeing one of his great prophecies fulfilled—a prophecy given out from a prison cell, in 1839, and when his fortunes were fallen to their lowest point—when his enemies seemed to triumph, and traitors were arrayed against him-then came the assurance from God—"Thy people shall never be turned against thee by the testimony of traitors."[170] And they never were, either before his death or since. "Greed of gold," selfishness; "Love of gold, not God," does not produce these results. Selfishness never wins or holds hearts. Only a life that pours out itself in floods of unselfish service for others wins and holds affections. Such was the life of Joseph Smith, such the lives of Mormon leaders.
[Footnote 169: American Historical Magazine, May, 1907, p. 221. Ante pp. 80-81.]
[Footnote 170: "Doctrine and Covenants," Sec. 122.]
CONCLUDING REMARKS.
And now my task draws towards its close. My purpose in this paper, in the main, has been merely to refute the theory, together with the alleged evidences and arguments of Mr. Schroeder. My method has been to refute him largely out of the material and authorities which he himself has introduced. And of course this has kept the discussion of the origin of the Book of Mormon within narrow limits. This paper has been more in the nature of a rejoinder than anything else to Mr. Schroeder's reply to the theory set forth by the Church of Jesus Christ of Latter-day Saints for the origin of the Book of Mormon.
By this undesigned order of the discussion and by its necessary limitations, the reader is at the disadvantage of not having immediately before him the theory of the divine origin of the Book of Mormon, sustained by the strong array of evidences and arguments, that may be marshalled in its support.[171] But it will help in forming a right conclusion as to the merits of this discussion if what is here suggested be held in mind, namely: The Church of Jesus Christ of Latter-day Saints sets forth the claim of a divine origin for the Book of Mormon, sustained by special witnesses, whom God raised up to testify of that origin; sustained also, as that Church believes, by a world of evidences, both external and internal. To this Mr. Schroeder has offered a counter-theory of origin, the "Spaulding Theory," to which I have made this rejoinder. My effort has had no higher aim than this, believing that nothing more was required of me under the circumstances. If my paper shall prove to be, as I think it must, a successful rejoinder; if it exhibits how inherently weak, and foolish this Spaulding theory is, even when most skillfully set forth; if it exhibits the tissue of falsehood and of malice, of which that theory is made up; and the bitterness and hatred in which it had its inception; and exposes the dishonest sophistry by which that theory has been supported,—I shall be content.