Joseph Smith the Prophet-Teacher: A Discourse

by B. H. Roberts

As introductory to these considerations, let us think about some of these historical Americans whose influence upon their countrymen is to be eclipsed, perhaps, by the "Mormon Prophet." Among our patriots and statesmen will be remembered Patrick Henry, with his doctrine of the inherent right of revolution against intolerable oppression; Jefferson, and his "Declaration of Independence" and the "Statute of Virginia for Religious Freedom," the principle of which finally found its way into our national and state Constitutions; Alexander Hamilton and his political interpretation of the constitutional powers of our general government; Webster and his doctrine of the sacredness of the American Union of States—the statesman of nationalism; Monroe, with the doctrine which bears his name, politically segregating the American continents from Europe, and dedicating the western world to free institutions; Lincoln, with his doctrine of the rightfulness of personal freedom for every man, woman and child of Adam's race—the doctrine of the universal application of the self-evident principles of the Declaration of Independence—the right of men to live, to be free, to pursue happiness—principles he invoked in behalf of the African race in the United States. Among inventors will be remembered Fulton, Whitney, Morse and Edison; among the philosophers, practical and speculative, Franklin, Emerson and John Fiske; among the poets, Longfellow, Poe, Whitman, and Lowell; among the preachers and theologians, Jonathan Edwards and his cruel orthodoxy; Wm. E. Channing and his Unitarian liberalism; Henry Ward Beecher and his successor, Lyman Abbott, with their efforts at reconciliation of Christianity and evolution.

This enumeration does not exhaust the list of historical Americans who have powerfully influenced their countrymen, but it will not be doubted that they represent the very chief of the respective groups that have so influenced their countrymen.

Thinking of the achievements of these great Americans, and weighing the influence of each upon his countrymen, do you not really think, even with Josiah Quincy on our side, it looks presumptuous in us to hold that Joseph Smith may yet exert a greater influence over his countrymen than any one of these, his compatriots? That is the question I propose to put on trial here this afternoon.

III.

WHAT IS A PROPHET?

First of all, a word of definition: This term "prophet"—what do you make of it? Generally, when you speak of a "prophet," you have in mind a predictor of future events, one who foretells things that are to come to pass, and indeed that is, in part, the office of a prophet—in part what is expected of him. But really this is the very least of his duties. A prophet should be a "forth-teller" rather than a fore-teller. Primarily he must be a teacher of men, an expounder of the things of God. The inspiration of the Almighty must give him understanding, and when given he must expound it to his people, to his age. He must be a Seer that can make others see. A Teacher sent of God to instruct a people—to enlighten an age. This is the primary office of a prophet. And now I want to show you how well and faithfully our Prophet performed such duties.

To do this it is necessary that I say something about the ideas prevailing in the world at the Prophet's advent among men—I mean as to their religions and philosophies, the doctrines by which they were influenced. And this not only as to truth, but also as to error—and chiefly as to error, for, among other things, a prophet must correct the errors of men. It is a capital method of teaching truth—this correcting of errors.

IV.

RELIGIOUS AND PHILOSOPHICAL BELIEFS OF ONE HUNDRED YEARS AGO.

REVELATION: At the commencement of the nineteenth century the general idea prevailed in Christendom that a great while ago a very definite revelation from God had been given; angels had visited the earth and imparted divine knowledge to men; the Spirit of the Almighty had rested upon some and had given them understanding by which they were able to declare the mind of God and the will of God. These were prophets. Some prophets there were who even talked with God "face to face, as a man speaketh unto his friend." So communed Moses with God (Ex. 33:11); so, too, Isaiah (Isa. 6:1-6). But while this belief as to revelation in the past everywhere prevailed, orthodox Christendom was equally certain that no revelation was being given in their day; and not only was no revelation then being given, but neither would there be any revelation given in future time. "The volume of revelation is completed and forever closed," was dogma in all Christendom. There would be no future visitation of angels. No more would the heavens be opened, or man stand face to face with his God, or speak to his Lord as a man speaketh to his friend. All this was ended. The canon of scripture was completed, and forever closed. That canon consisted of the Old and New Testaments; all other books were secular—this alone sacred. There was no other word of God.