The Story of "Mormonism" and The Philosophy of "Mormonism"

by James E. Talmage

This brief summary of "Mormon" doctrine appears over the signature of Joseph Smith—the man whom the Latter-day Saints accept as the instrument in divine hands of re-establishing the Church of Christ on earth, in this the Dispensation of the Fulness of Times. Let it not be supposed, however, that these Articles of Faith are, or profess to be, a complete code of the doctrines of the Church, for, as declared in one of the "Articles," belief in continuous revelation from Heaven is a characteristic feature of "Mormonism." Yet it is to be noted that no doctrine has been promulgated, which by even strained interpretation could be construed as antagonistic to this early declaration of faith. Nor has any revelation to the Church yet appeared in opposition to earlier revelation of this or of by-gone dispensations.

To most of the declarations in the Articles of Faith, many sects professing Christianity could confidently pledge allegiance; to many of them, all Christian organizations could and professedly do subscribe. Belief in the existence and powers of the Supreme Trinity; in Jesus Christ as the Savior and Redeemer of mankind; in man's individual accountability for his doings; in the acceptance of sacred writ as the Word of God; in the rights of Worship according to the dictates of conscience; in all the moral virtues;—these professions and beliefs are as a common creed in the realm of Christendom. There is no peculiarly "Mormon" interpretation, in the light of which these principles of faith and practise are viewed by the Latter-day Saints, except in a certain simplicity and literalness of acceptance—gross literalness, unrefined materialism, it has been called by some critical opponents.

The gospel plan as accepted and taught by the Latter-day Saints is strikingly simple; disappointing in its simplicity, indeed, to the mind that can find satisfaction in mysteries alone, and to him whose love for metaphor, symbolism, and imagery are stronger than his devotion to truth itself, which may or may not be thus embellished. The Church asserts that the wisdom of human learning, while ranking among the choicest of earthly possessions, is not essential to an understanding of the gospel; and that the preacher of the Word must be otherwise endowed than by the learning of the schoolmen. "Mormonism" is for the wayfaring man, not less than for the scholar, and it possesses a simplicity adapting it to the one as to the other. A few of the characteristically "Mormon" tenets may perhaps be profitably considered.

"Mormonism" affirms its unqualified belief in the Godhead as the Holy Trinity, comprising Father, Son, and Holy Ghost; each of the three a separate and individual personage; the Father and the Son each a personage of spirit and of immortalized body; the Holy Ghost a personage of spirit.

The unity of the Godhead is accepted in the literal fulness of scriptural declaration—that the three are one in purpose, plan and method, alike in all their Godly attributes; one in their divine omniscience and omnipotence; yet as separate and distinct in their personality as are any three inhabitants of earth. "Mormonism" claims that scriptures declaring the oneness of the Trinity admit of this interpretation; that such indeed is the natural interpretation; and that the conception is in accord with reason.

We hold that mankind are literally the spiritual children of God; that even as the Christ had an existence with the Father before coming to earth to take upon himself a tabernacle of flesh, to live and to die as a man in accordance with the fore-ordained plan of redemption, so, too, every child of earth had an existence in the spirit-state before entering upon this mortal probation. We hold the doctrine to be reasonable, scriptural and true, that mortal birth is no more the beginning of the soul's existence than is death its end.

The time-span of mortal life is but one stage in the soul's career, separating the eternity that has preceded from the eternity that is to follow. And this mortal existence is one of the Father's great gifts to his spiritual children, affording them the opportunity of an untrammeled exercise of their free agency, the privilege of meeting temptation and of resisting it if they will, the chance to win exaltation and eternal life.

We claim that all men are equal as to earthly rights and human privileges; but that each has individual capacity and capabilities; that in the primeval world there were spirits noble and great, as there were others of lesser power and inferior purpose. There is no chance in the number or nature of spirits that are born to earth; all who are entitled to the privileges of mortality and have been assigned to this sphere shall come at the time appointed, and shall return to inherit each the glory or the degradation to which he has shown himself adapted. The gospel as understood by the Latter-day Saints affirms the unconditional free-agency of man—his right to accept good or evil, to choose the means of eternal progression or the opposite, to worship as he elects, or to refuse to worship at all—and then to take the consequences of his choice.

"Mormonism" rejects what it regards as a heresy, the false doctrine of pre-destination as an absolute compulsion or even as an irresistible tendency forced upon the individual toward right or wrong—as a pre-appointment to eventual exaltation or condemnation; yet it affirms that the infinite wisdom and fore-knowledge of God makes plain to him the end from the beginning; and that he can read in the natures and dispositions of his children, their destiny.

"Mormonism" claims an actual and literal relationship of parent and child between the Creator and man—not in the figurative sense in which the engine may be called the child of its builder; not the relationship of a thing mechanically made to the maker thereof; but the kinship of father and offspring. In short it is bold enough to declare that man's spirit being the offspring of Deity, and man's body though of earthy components yet being in the very image and likeness of God, man even in his present degraded—aye, fallen condition—still possesses, if only in a latent state, inherited traits, tendencies and powers that tell of his more than royal descent; and that these may be developed so as to make him, even while mortal, in a measure Godlike.