Essentials in Church History

Published by The Church of Jesus Christ of Latter-day Saints

Salt Lake City, Utah
Deseret News Press
1922

Copyright 1922, by Heber J. Grant, Trustee-in-Trust for the Church of Jesus Christ of Latter-day Saints.

Electronic edition produced by the Mormon Texts Project.

Volunteers who helped with this book: Eric Heaps, Meridith Crowder, Byron Clark, Jean-Michel Carter, Tod Robbins, Ben Crowder, Stephen Bruington, Benjamin Bytheway.

Version 1.0

Preface

The need of a history of the Church in one volume that can be used for general reading, and at the same time meet the requirements of a text-book in the priesthood quorums, Church schools and auxiliary organizations, for a long time has been recognized. In the preparation of this volume, all these requirements have been given thoughtful consideration. As the title of the book, Essentials in Church History, implies, the vital and essential points of history and doctrine have been selected, and as far as possible, arranged in chronological order. The doctrines and revelations given to the Prophet Joseph Smith have been interwoven with the main story of the history in a manner, it is hoped, that will prove to be both interesting and instructive to the casual reader, as well as to the careful student. Moreover, the work has been prepared with the desire that the arrangement of the material will stimulate in the reader a zeal for further research and study of other and more extensive histories, particularly the Documentary History of the Church, in six volumes, which covers the period of the life of the Prophet Joseph Smith.

It is impossible to give, in one volume, in detail all the important incidents in the history of the Church. However, this volume is sent forth on its mission with the hope that it will answer fully the purpose for which it was written.

Grateful appreciation is hereby acknowledged for invaluable assistance given by Dr. John A. Widtsoe, of the council of the twelve, in the preparation of the manuscript. I also desire to express sincere thanks to Elders Edward H. Anderson, J. M. Sjodahl, Andrew Jenson, August William Lund and others, who have so willingly and cheerfully assisted in the preparation of the work.

Joseph Fielding Smith

Table of Contents

Part One — Introductory: The Gospel in Ancient and Mediaeval Times

Part Two — Opening of the Dispensation of the Fulness of Times

Part Three — The Ohio and Missouri Period

Part Four — The Nauvoo Period

Part Five — The Settlement in the Rocky Mountains

Part Six — Recent Development

Appendix

Part One

Introductory: The Gospel in Ancient and Mediaeval Times

Chapter 1

The Gospel Older than the Law

From the time of the exodus from Egypt until the advent of Jesus Christ the Israelites were subject to the laws given to Moses. The belief is held by many that when the Savior supplanted these laws with the Gospel it was the first appearance among men of that great plan of salvation. The Gospel is much older than the law of Moses; it existed before the foundation of the world. Its principles are eternal, and were made known to the spirits of men in that antemortal day when Jesus Christ was chosen to be the “Lamb slain from the foundation of the world.” All necessary preparations were made in the spirit life for the peopling of this earth in a mortal existence. It was there decided that Adam should come to this earth and stand as the progenitor of the race.

The Fall of Man and His Redemption

That Adam and his posterity might gain the experience that can only be obtained in mortality, it was necessary that he should break the law by which he was governed in the Garden of Eden, and thereby subject himself and his posterity to death. To gain an exaltation man must have experience and must exercise his free will. Then, knowing both good and evil, by obeying the will of the Father he will receive a reward for the good deeds done while in the flesh. The fall of man brought temptation, sin and death. It was therefore essential that a Redeemer be provided through whose atonement for the fall, all men, without regard to their belief, race, or color, are entitled to come forth in the resurrection of the dead, to be judged according to their works. “For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive” (1 Cor. 15:21–22).

Individual Salvation Taught to Adam

Individual salvation requires that a man must repent and accept the fulness of the Gospel if he would be exalted in the kingdom of God. This plan of salvation was taught to Adam after his expulsion from the Garden of Eden. He was baptized in water for the remission of his sins, in the name of the only Begotten of the Father, and received the Holy Ghost. He and his wife, Eve, were commanded to teach their children the Gospel, that they also “might be sanctified from all sin, and enjoy the words of eternal life in this world, and eternal life in the world to come, even immortal glory” (Moses ch. 6).

In obedience to this commandment Adam and Eve made all these things known to their sons and daughters. Thus the Gospel was taught in the beginning and was declared from generation to generation. Adam received the Holy Priesthood, which was also conferred upon the patriarchs who followed after him. They were “preachers of righteousness, and spake and prophesied, and called upon all men, everywhere, to repent, and faith was taught unto the children of men” (Moses 6:22).

The Gospel Rejected in Days of Noah

In the days of Noah the Gospel was universally rejected, save by Noah and his immediate family—in all eight souls. Noah had labored diligently and long to bring mankind to repentance, but without avail, “for all flesh had corrupted his way upon the earth” (Moses 8:29). After the destruction of the wicked in the flood, the Gospel continued to be taught by Noah and the later patriarchs, but quite generally it was not received. Melchizedek, king of Salem, through his faithfulness, became a great high priest, and the people of the Church in his day honored him by calling the “Holy Priesthood after the order of the Son of God,” by his name, “out of respect or reverence to the name of the Supreme Being” (D.  & C. 107:4). From Melchizedek, Abraham received the Priesthood, and to Melchizedek, as the properly authorized servant of the Lord, Abraham paid tithes of all he possessed (Gen. 14:20).

The Covenant with Abraham

Unto Abraham also was the Gospel preached and the Lord made covenant with him that through him and his posterity should all nations of the earth be blessed (Gen. 22:18). This same Gospel was also declared to the children of Israel in its simple truth; but they proved unworthy to receive it in its fulness, due to their long sojourn in Egypt, where they had partaken of the customs, traditions and theology of the Egyptians, and therefore “the word preached did not profit them, not being mixed with faith in them that heard it” (Heb. 4:2). The Lord endeavored to establish the fulness of his Gospel and authority among them, which Moses plainly taught, and he sought to sanctify the people, “that they might behold the face of God; but they hardened their hearts and could not endure his presence, therefore the Lord in his wrath (for his anger was kindled against them) swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory” (D.  & C. 84:23–24).

The Higher Priesthood and the Carnal Law

It became necessary, therefore, for the Lord to take Moses and the Higher Priesthood out of their midst, but the Lesser Priesthood, which holds the keys of the ministering of angels and the preparatory Gospel—faith, repentance and baptism for the remission of sins—he permitted to remain. To this he added the carnal law, known as the law of Moses, which was added, so Paul informs us, as a schoolmaster to prepare them to receive the fulness of the Gospel when restored by Jesus Christ.

The Israelites, from the time they entered the promised land to the coming of the Son of God, were living under the law of Moses, which laid upon them severe and exacting restrictions because of their refusal to receive the fulness of the Gospel when it was offered in the wilderness. When the Savior came, it was to complete and fulfil the ends of this law, of which he said not one jot or title should pass until all was fulfilled.

Dispensation of the Meridian of Time

In the Dispensation of the Meridian of Time, when the Savior ministered among the Jews, he restored the Gospel with the Higher Priesthood. He called and ordained Twelve Apostles and gave them power, before his ascension into heaven, to complete the church organization, and commissioned them to carry the message of divine salvation into all the world. In restoring that which had been taken away, he annulled the carnal law, which had been added in the place of the higher law, for it had filled the measure of its creation.

Commission of the Apostles

Under the commission Jesus gave the apostles to carry the Gospel message into all the world and preach it to every creature, they commenced their active ministry on the day of Pentecost, preaching in power to the convincing of many souls. As the work of the ministry grew, and the assistance of other laborers was required to carry on the work, men were divinely called and ordained to specific offices in the Church. The Lord, himself, had called and ordained, besides the twelve, seventies, and sent them forth throughout Judea bearing the message of truth. When they returned from that missionary journey it was with much rejoicing because even the devils were subject unto them. What other officers the Lord ordained and set apart, the scriptures do not reveal. That the Twelve Apostles were empowered to set in order all things pertaining to the Church, is, nevertheless, beyond dispute. We learn that under their direction and ministry, as branches were formed and the work of the ministry required it, high priests, evangelists, patriarchs, elders, bishops, deacons, priests, pastors and teachers were called into the service of the Church. The organization was in this manner effected during the days of the apostles. The Church was also blessed with the divine gifts and blessings of the Spirit of the Lord in those early days, just as it was during the Savior’s ministry. There were in the Church many prophets who uttered, by the gift of the Holy Ghost, many remarkable predictions.

Essential Offices in the Church

All of these offices in the Church, are essential to the advancement of the members and cannot be discarded with impunity. Paul said, the Lord “gave some apostles; and some prophets; and some evangelists; and some pastors and teachers; for the perfection of the saints, for the work of the ministry, for the edifying of the body of Christ.” These were not merely to remain in the Church during the formative period, or for a brief season in order to start the work, and then to be replaced by other officers of another kind. Men were ordained to these callings “for the edifying of the body of Christ, till we all come to the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ” (Eph. 4:12–13). Evidently, then, as long as there is imperfection in the Church among the members, in doctrine, knowledge, or love, they fall short of “the stature of the fulness of Christ.”

These officers are all needed and cannot justly be removed, for the Lord never so intended. The writer of the epistle to the Ephesians also further compares all these officers to the various parts of the human body and says: “From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.” This same apostle also likens the spiritual gifts to the physical body, declaring each to be essential in the Church, just as the parts of the body are each necessary and one part cannot say to another, “I have no need of you,” for all are necessary that all men may “profit withal.”

Chapter 2

The Body of the Church Destroyed

Notwithstanding that the early officers of the Church were endowed with the Holy Priesthood and exercised the spiritual gifts, which were to remain until all came “unto a perfect man unto the stature of the fulness of Christ,” there came a great and terrible change, absolutely destroying the perfect body of the Church. In its place arose a strange organization which eventually gained dominion over the earth and ruled the destinies of men, not in love unfeigned, but in blood and carnage most appalling, and with an iron hand.

The Falling Away Predicted

The rise of this power had been predicted by many of the prophets of old and by the apostles of our Lord. Even the Savior, when instructing his disciples regarding the signs of the times, intimated that this would occur. Isaiah, seven centuries before the birth of Christ, predicted that the time would come when the earth would be defiled under its inhabitants because of the transgression of the law, the changing of ordinances and the breaking of the new and everlasting covenant. It is evident that this was to occur in the latter days, and not in the days of Israel’s subjection to the law, for the law of Moses was not an everlasting covenant. This prophecy was to receive its consummation in the day when the earth, defiled by the wickedness and corruption of its inhabitants, should be cleansed by fire and few men left (Isaiah 24:1 –6).

The Prophecies of Isaiah and Amos

Speaking of this event Isaiah says: “For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered.” Shortly before this time, Amos also predicted that the time would come when the Lord would send a famine in the land, “not a famine of bread,” said he, “nor a thirst for water, but of hearing the words of the Lord.”

The Vision of Daniel

Daniel saw in vision the overthrow of the Church established by the Savior in the meridian of time. In his vision of the four beasts, representing the kingdoms seen by Nebuchadnezzar in his dream, he saw one horn, or power, come up among the ten that succeeded the Roman Empire, “more stout than his fellows.” This horn had eyes and a mouth that spake very great words against the Most High, and three other kingdoms were subdued by this great horn. The same power “made war with the saints and prevailed against them,” and through continued conflict and exercise of might was able to “wear out the saints of the Most High” and thought to “change times and laws.” This blasphemous power was to rule until the coming of the Ancient of Days, when the kingdom and dominion was to be “given to the people of the saints of the Most High whose kingdom is an everlasting kingdom.”

Apostasy Commenced in Days of Apostles

The falling away from the faith commenced before the close of the ministry of the apostles. Paul, when at Miletus taking his final departure from the elders of Ephesus who had come to meet him, earnestly entreated them to take heed to feed the Church of God, for, said he, “I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock, and of yourselves shall men arise, speaking perverse things to draw away disciples after them.” He also took occasion to warn the Saints at Thessalonica not to be deceived regarding the ushering in of the second advent of the Son of God, “for that day,” he wrote to them, “shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.”

The Predictions of Paul

The Saints at Galatia commenced very early to depart from the faith. Timothy was warned by Paul, and instructed that in the last days perilous times would come and men would be “lovers of their ownselves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, highminded, lovers of pleasures more that lovers of God; having a form of godliness, but denying the power thereof.” Moreover, he said the time would come, “when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.”

Prophecy of Peter

Peter, likewise, by the spirit of prophecy, bore record of the departure from the faith when he wrote to the Saints, saying: “But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.” Then he sought to impress upon the minds of the Saints the fact that the prophets before him had also predicted these direful events, saying: “That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Savior; knowing this first, that there shall come in the last days scoffers, walking after their own lusts, and saying: Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.”

The Mystery of Iniquity

As already stated, Paul declared to the Thessalonians that the “mystery of iniquity” was already at work, and to Timothy he said: “All they which are in Asia be turned away from me.” He had, we are led to believe, had some dispute with Asiatic converts, for he wrote to Timothy in great sorrow because some of his companions had forsaken him and were advocating doctrines contrary to the Gospel of Jesus Christ. In trying to correct these evils he was left to contend alone, for he adds: “At my first answer no man stood with me, but all men forsook me.”

Decline of Spiritual Gifts

It was not long after the departure of the apostles that spiritual gifts ceased to be manifest in the Church. The decline of these blessings, which are inseparably connected with the Church of Christ, led to the belief, so prevalent even in this day, that they were not to be continued, having been instituted in the incipiency of the Church, merely as a means of aiding in its establishment, after which they were no longer needed.

Revelation and heavenly communication also came to an end. There was no more vision, for the people had closed their eyes. This condition also led to the universal belief, which the world holds even now, that the canon of scripture is full and there is to be no more scripture, notwithstanding the Lord has revealed through his servants that revelation is to continue.

Changes in Church Government

The offices in the Priesthood were also changed because those unto whom the Gospel was preached would not endure sound doctrine, but after their own lusts heaped to themselves teachers having itching ears and were “men of corrupt minds, reprobate concerning the faith.”

The Church Taken from Among Men

Instead of apostles and prophets there came, as time went on, a very different ecclesiastical order from that instituted by the Lord. The Church established by the Redeemer was taken from the earth because of continued persecution and apostasy, until there was but a dead form of the true Church left. The great ecclesiastical organization that arose and claimed to be the Church of Christ was of gradual growth. The change from truth to error was not made all in one day. It commenced in the first century and continued during the immediate centuries that followed, until the Church established in the days of the apostles was no more to be found among men. Without the direction of inspired men, who could communicate with God, the change was a natural one.

Rise of the Church of Rome

In the beginning of the fourth century this great religious power, under the Emperor Constantine became the state religion of the Roman Empire. From that time forth its dominion spread and before many years had passed away it became the ruling power in religion in the so-called civilized world. By it “times and laws” were changed. The simple principles of the Christian faith were embellished almost beyond recognition with pomp and mystic rites borrowed from pagan worship. The priests and potentates, who officiated in these ceremonies, no longer followed the simple customs of the humble fishermen of Galilee but, dressed in splendid and costly robes, with mitres on their heads, they performed their various parts in pride and with mystifying ceremonies that over-awed and bewildered the humble people.

Changes in the Doctrines of the Church

The correct doctrine regarding the Godhead taught by Jesus Christ, was changed into a mystery. The ordinance of baptism was changed from burial in the water for the remission of sins, to sprinkling of a little water on the head. Sprinkling of infants, miscalled baptism, a custom which “is mockery before God, denying the mercies of Christ, and the power of the Holy Spirit,” became a fixed and universal custom. Changes in the administration of the sacrament of the Lord’s supper were also introduced, and the doctrine advanced that the bread and wine became the flesh and blood of our crucified Redeemer, by transubstantiation. Those who entered the ministry were forbidden to marry, and many other changes, which need not be mentioned here, were made in the principles of the Gospel, in the functions of the Priesthood and the worship of the Lord.

Temporal Power of the Pope

Rome became the capital of this ecclesiastical power and the bishop or pope, as he was called, its head. As its power grew it claimed dominion not only in matter religious, but in civil affairs as well. During the acme of its glory it ruled practically the known world. By it kings were made and by it they were dethroned. Unless they bowed before the papal power in abject submission they were made to feel the weight of its mighty hand.

Frederick Seebohm, in his Era of the Protestant Revolution, says: “Kings were not secure on their thrones till they had the sanction of the Church. On the other hand the clergy claimed to be free from prosecution under the criminal laws of the land they lived in. They struggled to keep their own ecclesiastical laws and their own ecclesiastical courts, receiving authority direct from Rome, and with final appeal, not to the crown, but to the pope.”

“To establish an accusation against a bishop,” writes Motley, in his Rise of the Dutch Republic, “seventy-two witnesses were necessary; against a deacon, twenty-seven; against an inferior dignitary, seven; while two were sufficient to convict a layman.”

Power of the Clergy

Few outside of the clergy were educated enough to read and write; therefore priests became the lawyers, diplomats, ambassadors, instructors and prime ministers in the nations. All learned men talked and wrote in Latin, which was the language of Rome. It is said that for centuries a man convicted of a crime in England, by showing that he could read or write, could claim the benefits of a trial in the ecclesiastical court, which, “by long abuse came to mean exemption from the punishment of the criminal law of the land.”

Not only did the priests fill these important offices where they were enabled to wield great power and to control, very largely, the destinies of nations, but many of them became extremely avaricious and “divined for money.” Jean de Valdez, brother of the secretary to King Charles V, wrote of the times as follows: “I see that we can scarcely get anything from Christ’s ministers but for money; at baptism money, at bishoping money, at marriage money, for confession money—no, not extreme unction without money! They will ring no bells without money, no burial in Church without money; so that it seemeth that Paradise is shut up from them that have no money. The rich is buried in the Church, the poor in the church-yard. The rich may marry with his nearest kin, but the poor not so, albeit he be ready to die for love of her. The rich may eat flesh in Lent, but the poor may not, albeit fish perhaps be much dearer. The rich man may readily get large indulgences, but the poor none, because he wanteth money to pay for them” (Era of the Protestant Revolution, p. 60).

In addition to all this they taxed the people in various ways, receiving a tithing from all produce of the farms, a tenth of the land and of the wages of the working man. Writes Motley: “Not content, moreover, with their territories and their tithings, the churchmen perpetually devised new burdens upon the peasantry. Plows, sickles, horses, oxen, all implements of husbandry were taxed for the benefit of those who toiled not, but who gathered into barns.”

Sale of Indulgences

Some of these ecclesiastical rulers became so avaricious and filled with the spirit of greed that they advanced the blasphemous doctrine of forgiving sins by the sale of indulgences. It is claimed by the Church of Rome that these evils were the sins of individuals who perverted the doctrine of the church in relation to penance and forgiveness of sin. The indulgence was, according to their teaching, “a pardon usually granted by the pope, through which the contrite sinner escaped a part, or all, of the punishment which remained even after he had been absolved. The pardon did not therefore forgive the guilt of the sinner, for that had necessarily to be removed before the indulgence was granted; it only removed or mitigated the penalties which even the forgiven sinner would, without the indulgence, have expected to undergo in purgatory.”¹

However, the sale of indulgences in various parts of Europe, was a means of creating large fortunes for those who sanctioned it. There was no crime in the category for which the power of forgiveness was not offered if the party seeking it could pay the price. The various countries were districted and farmed for the collection of these revenues, according to John Lathrop Motley, the historian, who writes:

“The price current of the wares offered for sale was published in every town and village [in the Netherlands]. God’s pardon for crimes already committed, or about to be committed, was advertized according to a graded tariff. Thus poisoning, for example, was absolved for eleven ducats, six livres tournois. Absolution for incest was afforded at thirty-six livres, three ducats. Perjury came to seven livres and three carlines. Pardon for murder, if not by poison, was cheaper. Even a parricide could buy forgiveness at God’s tribunal at one ducat, four livres, eight carlines. Henry de Mountfort, in the year 1448, purchased absolution for that crime at that price. Was it strange that a century or so of this kind of work should produce a Luther? Was it unnatural that plain people, who loved the ancient Church, should rather desire to see her purged of such blasphemous abuses than to hear of St. Peter’s dome rising a little nearer to the clouds on these proceeds of commuted crime? . . . The Netherlands, like other countries, are districted and farmed for the collection of this papal revenue. Much of the money thus raised remains in the hands of the vile collectors. Sincere Catholics, who love and honor the ancient religion, shrink with horror at the spectacle offered on every side. Criminals buying paradise for money, monks spending the money thus paid in gaming houses, taverns, and brothels; this seems to those who have studied their Testaments a different scheme of salvation from the one promulgated by Christ. There has evidently been a departure from the system of earlier apostles. Innocent conservative souls are much perplexed; but at last all these infamies arouse a giant to do battle with the giant wrong.”²

Thus were the prophecies of the scriptures fulfilled; the laws transgressed by a power that exalted itself “above all that is called God” and in his sacred name speaking “great words against the Most High.”

Notes

Chapter 3

The “Dark Ages”

Not content with absolute dominion over the spiritual and temporal affairs of the people, this papal kingdom attempted the exercise of authority also over the consciences of men. Especially was this so during the dark ages, when this power was at the zenith of its glory. This exercise of authority extended also far into the day when the light of religious freedom commenced to break forth, during the period known as the revival of learning. Previous to this revival, as we have seen, the language of learning was the Latin tongue. The people were helplessly dependent upon their priests for all instruction in scientific as well as religious thought. The few copies of the Bible extant were guarded by the clergy, and the scriptures were not accessible to the common people, and since they could neither read nor write, and in very few instances understood Latin, they would have been helpless even with the Bible in their hands. Under these conditions it is not to be wondered at that the poor people of those benighted countries of Europe, credulous and filled with superstitious fear, were ready to accept almost anything that was made known to them, in doctrine or deed, by unscrupulous priests.

The Revival of Learning

Neither is it to be wondered at that priests attempted to use force and coercion during the revival of learning to check the opportunities of the people in obtaining light and truth. It was due to the exercise of greater knowledge on the part of the priests and their performance of mystic ceremonies, that over-awed the people and enabled the clergy to keep them shackled by the chains of ignorance and superstition. Ignorance was a ready tool in the hands of the priests by which they shaped and moulded the masses into vessels to their liking. The increase of learning among the people, aided by the discoveries and inventions of the times, would change all this; for the people would not be so ready to accept every wind of doctrine without some mental cogitation and desire to have a reason given why things were thus and so. Moreover, the revival of learning meant the end of many practices and blasphemous doctrines advanced in the name of Jesus Christ, such as the exercise of force over the consciences of men and the sale of indulgences for the pardon of sin—if not the end, at least a wonderful modification of such an evil system.

Early Translations of the Bible

Evidently this ruling ecclesiastical power realized that enlightened conditions would bring rebellion against its authority. For that reason stringent laws were framed to enforce the edicts and regulations of the church of Rome. During the “Reformation” and before, there were several translations of the Bible made in the languages which the common people understood. Wycliffe’s Bible appeared in 1380 and was followed by translations at a later date, both in English and other tongues. At first there was an attempt to destroy these copies which were prepared without authority or sanction from the Catholic Church. With the invention of printing in the fifteenth century, however, the cause of religious freedom received a wonderful impetus, and Bibles were distributed all over Europe. Before the time of printing a Bible cost five hundred crowns, and such copies as were in existence were in the keeping of the clergy, who guarded them with the utmost zeal. Through the aid of printing, the price of Bibles was reduced to five crowns, which made it possible for the people not only to have the privilege of hearing the scriptures read in their own tongue, but also to acquire the understanding by which they could read them for themselves.

Scripture-Reading Forbidden

An English chronicler, Henry Kneighton, many years before the “Reformation” expressed the prevailing notion about the reading of the scriptures when he denounced the general reading of the Bible, lamenting “lest the jewel of the Church, hitherto the exclusive property of the clergy and divines, should be made common to the laity.” Archbishop Arundel in England had issued an enactment that “no part of the scriptures in English should be read, either in public or in private, or be thereafter translated, under pain of the greater excommunication.” The New Testament translation of Erasmus was forbidden at Cambridge, and the Vicar of Croyden said from his pulpit: “We must root out printing, or printing will root us out.” In the reign of Henry VIII the reading of the Bible by the common people, or those who were not of the privileged class, had been prohibited by act of Parliament, and men were burned at the stake in England as well as in the Netherlands and other parts of Europe for having even fragments of the scriptures in their hands.

For those who were considered derelict in church duties or heretical in doctrine, edicts were declared, forbidding them to gather in private assemblies for devotion, in various parts of Europe. All reading of the scriptures; all discussion within one’s own doors concerning faith, the sacraments, the papal authority, or other religious matter, was forbidden “under penalty of death. The edicts were no dead letter. The fires were kept constantly supplied with human fuel by monks who knew the act of burning reformers better than of arguing with them. The scaffold was the most conclusive of syllogisms, and used upon all occasions” (The Rise of the Dutch Republic, Motley).

The Inquisition

Continuing this woeful account of conditions in the rebellious Netherlands and other countries under Spanish rule, the author of The Rise of the Dutch Republic says: “Charles V introduced and organized a papal institution, side by side with those horrible ‘Placards’ of his invention, which constituted a masked inquisition even more cruel than that of Spain. . . . The execution of the system was never permitted to languish. The number of Netherlanders who were burned, strangled, beheaded, or buried alive, in obedience to his edicts, and for the offense of reading the scriptures, of looking askance at a graven image, or of ridiculing the actual presence of the body and blood of Christ in a wafer, have been placed as high as one hundred thousand by distinguished authorities, and have never been put at a lower mark than fifty thousand.”

Dawning of a Better Day

Conditions like these could not go on forever. The dawn of a better day began to break over the nations. The Spirit of the Lord was striving with men and preparations commenced for the introduction into the world of the re-established Gospel at a later day. It was necessary that the shackles of superstitious fear and illiteracy, which bound the world so completely, should be broken, that men might exercise their right of free agency before the fulness of Gospel light should break forth. Not only was advancement made in the art of printing, but there came a revival of learning and research in all directions and in all parts of Europe. It was not confined to one land or to one people, but the whole of Europe took on a new life. The discovery of the telescope, the law of gravitation, the invention of gunpowder and many other wonderful things, were revolutionizing the thoughts of men.

The Mission of Columbus

With the discovery of the mariner’s compass navigators became more bold and daring, and gradually extended their explorations until they discovered the way to India around the Cape of Good Hope. Near the close of the fifteenth century the belief prevailed that the earth was flat and inhabited only on the upper side. Beyond the shores of lands then known it was thought there hung a pall of fog and darkness. The sea was referred to as the “Sea of Darkness” beyond the boundaries known to man. Far off in or beyond the ocean it was believed great dragons had their lair, and if any man should be so unfortunate as to drift among them he would return no more. Mariners had been afraid to traverse the seas far beyond the sight of land. Shortly before the end of this century there came one navigator more daring than his fellows, who proposed to cross the sea. After many pleadings and attempts to interest some one with means in the venture, he finally succeeded and the remarkable feat was done. In accomplishing this he made discoveries that the Lord, in his wisdom, had kept hid from the nations of the east all down through the ages, until in his own due time he desired them to be revealed. Columbus was moved upon by the Spirit of the Lord and crossed the waters in fulfilment of predictions made by a prophet, who lived on this continent, five hundred years before the birth of Christ.

The “Reformation”

All these things played an important part in the establishment of individual and religious freedom. The most important agency of all in this great work was doubtless the so-called “Reformation,” which was in fact a revolution from the bondage of the church of Rome. Great men of intellectual power began to undermine the thraldom of the religious world. This rebellion against the dominion of Rome was almost simultaneous in the various lands. In England, Scandinavia, France, Switzerland, the Netherlands and Germany, many “reformers” arose near the end of the fifteenth and during the sixteenth century. They were of varying degrees of enthusiasm and opposition to the teachings of that time. In the beginning their only desire was to correct evils within the Catholic Church, but failing in this many of them openly rebelled and set up independent churches of their own.

Martin Luther

The greatest of these “reformers” was Martin Luther in Germany, who did more than any other individual in casting off the yoke of bondage placed upon the people by the papacy. Powerful princes came to his aid, but there was not in Germany at that time the cohesion of the people, or the centralization of power, that existed in England under Henry VIII, or in Sweden, where Gustavus Vasa reigned. Luther’s task, therefore, was a heavy one, but he nobly carried it through to the bitter end.

The Protestant Revolution a Preparatory Work

Their mission was not, however, to set up the Church or Christ, for the time was not ripe, and that important event was reserved for another generation. They were called to be forerunners of that eventful day, and did much to prepare the world for the ushering in of the Dispensation of the Fulness of Times. The Lord did not call them to their great work by an opening of the heavens; by visitation of angel, or direct communication, as in times of old; neither did any of them claim that in this manner they had been called. Nevertheless it was the Spirit of the Lord which rested upon them and inspired them to fight against the abominations and practices of their times committed in the name of religion. Such, at least, was the case with most of them. The motive of Henry VIII of England, was a selfish one; yet the Lord brought good out of it in behalf of religious freedom. At first Henry opposed the rebellion of Luther and others most vigorously, even writing in defense of the pope of Rome, for which service he received the benediction of the pope and the title of “Defender of the Faith.” Afterwards, when his own interests where in conflict with the policy of the Catholic Church and in no wise he could prevail, he became rebellious, with the result that he was excommunicated by the pope. In defense he established an independent church, known today as the Church of England, of which he became the head. Parliament and the people were back of him and thus the great state church of England was brought into being.

Disagreement Among “Reformers”

The pity of it all is that these “reformers” when they established their religious freedom, could not agree among themselves. They were constantly in turmoil, contending one with another on points of doctrine, which led to considerable bitterness and the establishing of various and conflicting sects. Moreover, they had not learned the lesson themselves, through all the persecutions they were forced to suffer, that toleration was a fundamental principle of freedom. Because this great lesson had not been learned the persecuted became the persecutors in many cases, and were just as intolerant where they had the power with those who disagreed with them as their enemies had been with them.

America a Land of Freedom

Nevertheless the seeds of toleration had been sown, but they were of slow growth. Toleration was a matter of education and therefore came by degrees and could not burst forth in full fruition at once. Not until there had been much shedding of blood in Europe, and more particularly in America during the war for independence, were the people fully awakened to this truth. It required a planting in new soil in a choice land above all other lands. Here in America freedom and religious toleration became a fundamental part of our great government. Our land became a land of refuge for the afflicted, the downtrodden, and the oppressed of other nations, who found in the United States a haven of rest; for this land had been dedicated to liberty by the shedding of blood.

Praise be to the great souls who conducted the Protestant Revolution. They helped to make it possible for the establishment of the Church of Jesus Christ of Latter-day Saints in the early part of the nineteenth century, preparatory to the second coming of the Son of God. For all the good they did we honor them, and they shall receive their reward which shall be great. They were not restorers, but were sent to prepare the way for one who was yet to come with a mission of restoration and everlasting power.