Before Christmas, I had posted the
first two installments of a series of four excerpts from a section of
A Testimony and an Exhortation addressing the use of the Bible and reason as a means for ascertaining truth. In the
most recent of those excerpts, I detailed the role of apologetics and debate within the missionary work of the ancient church. The present excerpt (from pages 69-78) continues that theme by considering some trends within early LDS missionary work (even running into the twentieth century, in some cases), conversion accounts, and overall outlook.
Some Latter-day Saints, particularly many actively-serving LDS missionaries (a class of people whom I love greatly), have told me that they do not see it as their role to engage in any sort of scriptural 'give-and-take', any practice of testing our beliefs and one another's beliefs against the scriptures. They sometimes demean this practice as "Bible-bashing"1 and deny that it can ever be appropriate for them to engage in any sort of 'argument' or 'debate' or attempt to 'prove' anything. (This goes hand-in-hand with the curious pleas of some that they are not 'scriptorians', people well-versed in what the scriptures teach - though, is this not the responsibility of all who claim to believe in those scriptures, to therefore relentlessly pursue a deeper understanding of them? Didn't one General Authority - Hugh W. Pinnock of the First Quorum of the Seventy - teach that the goal is that "each member can become a spiritual scriptorian instead of remaining a scriptural simpleton"?2 Is not every Latter-day Saint neglecting to become a 'spiritual scriptorian' therefore failing to do 'all we can do'?) But, Latter-day Saints of this particular persuasion might say, all 'convincing' or 'proving' is entirely the province of the Holy Ghost. Their place, they (ironically) argue, is not to 'argue' or to persuade or to convince at all, but simply to bear witness and provide a setting for the Holy Ghost to himself do all the work of convincing and persuading.
But as we have already seen, this notion is
far from the mentality we see in Acts of the Apostles. The ancient apostles, in considering themselves as witnesses of Jesus Christ, did not at all exclude the importance of persuasion, of apologetics, or 'arguing' and 'debating' the meaning of statements in the scriptures. Peter, Stephen, Paul, and Apollos are all excellent examples of people who 'taught by the Spirit' precisely
by making their best case to reasonably convince their audiences of the message that they brought, trusting that the Spirit would work through their clear teaching and through their powerful arguments. (Furthermore, one of the scriptural requirements for bishops is to "be able by sound doctrine both to exhort and to convince the gainsayers" -
Titus 1:9.) We have already seen that, as even David O. McKay readily concurred, the missionary example of the ancient apostles was to "reason with them [i.e., their audiences] from the scripture, and persuade them to become Christians"
3 - and so, if someone attempts to persuade us that
all responsibility for persuasion (or even all power to persuade) is the
exclusive province of the Holy Ghost, that person denies this well-attested truth.
Moreover, from the organization of the Church of Jesus Christ of Latter-day Saints until today, some of its leaders and representatives have attempted to offer persuasive accounts of its beliefs, sometimes even in formal public debates! In such days, debate - private and public, formal and informal - was considered "a powerful proselytizing tool", in which "Mormons prided themselves on their ability to best any and all sectarian comers".4 For instance, Wilford Woodruff's early missionary journals have him recording that he "held 7 debates" during his missionary travels up through 1837.5 Two years later, he notes a five-day public debate between 'Elder James' and a local Methodist preacher.6 Later on, Woodruff notes that several Latter-day Saints, including one 'Elder Sparks', took up public debate challenges from noted critic Origen Bacheler.7 David Evans mentioned in 1835 that, upon not receiving permission from a Methodist preacher to preach the LDS faith in his Methodist meetinghouse, he had accepted that pastor's challenge to a public "debate upon the principles of religion".8 Benjamin Winchester mentioned that, "as my manner of teaching was, to reason from the scriptures", he had in 1838 "held one debate; and several times defended the truth publicly, when attacked by the priests of the different denominations", for "when truth is attacked I always feel bound to boldly defend it".9
LDS apostle Orson Hyde was reluctant to accept a debate challenge from a "learned Presbyterian priest" at Scarborough named Jenkins on the grounds that "we had all the labor we could attend to", but he accepted the challenge anyway and, immediately after the debate, baptized forty members of the audience.10 (This occurrence alone refutes all those who say that dialogue and debate can never achieve anything!) In the summer of 1840, LDS convert Josiah Ells, who had formerly been a Methodist lay preacher, was chosen by Joseph Smith himself to debate a Presbyterian seminary president (David Nelson) from the town of Quincy near Nauvoo; and, as Josiah Ells himself recollected, "The Seer got upon the stand and challenged any of the clergymen present to continue the discussion, but none responded".11 Thus, even Joseph Smith was not averse to debating representatives from other perspectives, and this debate was a prominent event in the conversion journey of LDS apostle Ezra T. Benson, who by the debate's end was "fully convinced that the principles of the Saints were superior to those of their opponents and in perfect harmony with the Bible".12
LDS apostle Orson Pratt, while preaching in Scotland, "had one discussion with a Wesleyan Methodist preacher, which lasted two evenings, and was the means of convincing many of the glorious principles of the ancient gospel, and they came forth and were baptized", thus illustrating (as with Orson Hyde's case) the potential spiritual usefulness of such debates.13 Elder George J. Adams noted that, while preaching in London, one Rev. Elliot "gave me challenge for discussion", saying that "he could prove our principles wrong, the bible being the rule of evidence. I knew he could not do this, so I accepted the challenge"; and, after Rev. Elliot backed out after three days of debate, Elder Adams accepted a debate challenge from one 'Mr. Allen'.14 Noah Packard, while on a mission in Ohio, accepted a debate challenge from a Campbellite preacher on the conditions that the debate be "upon parliamentary rules and speak one-half hour each alternately".15 Around the same time, Jesse W. Crosby, serving a mission in New York, "held a number of public debates, one in particular which was published, being held with the champion of the country and resulted greatly in favor of the Saints".16 James Taylor described a "public discussion" between one 'Mr. Barber' and a branch president named Richard Cook, with "the Bible being the standard of evidence".17 Similarly, there were several subjects debated between John Bowes and Elder James Marsden, and after a listing of doctrinal subjects, it is written that the Bible was to be "the only rule of evidence".18 While preaching in France, John Taylor accepted (albeit reluctantly) a debate challenge from a Methodist minister, a Baptist minister, and an Independent minister in Boulogne, and he expected that publishing the contents of the debate would be "productive of good".19
Elders A. P. Dowdle and J. W. Norton, LDS missionaries in Adelaide, Australia, held a "two nights' public discussion, which has added much to the spread of truth in that colony".20 Elder Henry Green Boyle, serving in California in 1857, held a three- or four-hour debate with a Baptist named 'Mr. LeMance' and one John Snyder.21 Nine years later, when serving in northwestern North Carolina, he had a debate with a Baptist preacher named 'Mr. Mooring', after which one of the Baptist congregants converted.22 Elder James L. Bunting, on one occasion in 1879 while serving in England, were met with "a spirited debate" that "took place for two hours in which Elder Martineau and myself - having the truth on our side - had the best of the argument and fairly silenced every 'gun' and every argument brought against us".23 In February 1881, B. H. Roberts debated a trained "biblical scholar" in Wilson County, Tennessee, and "the discussion was an ardent one and proved to be far-reaching in its results, so far as Mormonism is concerned", because "many honest people were brought to a realization of their true condition before the Father, and thus seeing their mistakes, repented thereof and turned to Christ".24 In 1883, Elder W. H. Jones "debated publicly with one Rev. Wheeler" in either Alabama or Mississippi.25 Elder James W. Paxman, serving in the British Isles Mission in 1884, made mention of a debate on religious authority between a local "Gentile" and LDS missionary F. F. Hintze,26 and also a 45-minute impromptu debate between "Bro. Bush" and a local Roman Catholic man.27 That same year, Elder John W. Gailey, serving in the Southern States Mission, accepted a debate challenge from a minister, one 'Mr. Cook'.28 In 1892, three LDS missionaries accepted a debate challenge from a local preacher for a debate in which "the Bible and no other book was to be used".29
At the close of the nineteenth century, Elder David Horton Elton, while serving in North Carolina, mentions using the Bible to trounce a Methodist pastor named 'Mr. Hardin' in a debate.30 It was only a few months before this that one Methodist pastor, Rev. W. W. Anksworth, had cautioned his fellow pastors to avoid debating LDS missionaries, because "Saint Missionaries are tried and gifted debaters. Be careful how you cross swords with them or they may whip the life out of you and carry away the whole community in their hearts".31 In September 1899, Elder W. B. Poole purportedly won a four-day debate in Tennessee against a Campbellite minister from Kentucky on the subject of the true church.32 In the early twentieth century, specifically in August 1900, an LDS missionary serving in Alabama accepted a debate challenge from Baptist minister W. S. Jones on the topic of the marks of the true church of Jesus Christ and even "drew up an agreement that there was to be no slandering nor abusive language used by either party, and we were to take King James' translation of the Bible as our standard", though the debate never occurred because Rev. Jones was put in prison for "practicing medicine without a license".33
Three years later, Elder Silas LeRoy Richards, serving in Kentucky, held a debate with a local pastor, Rev. John Kezee, on the topics of baptism and postmortem salvation.34 Elder Stayner Richards, serving in England, mentions "studying the New Testament preparing for a Bible battle with a Mr. Morton, a local preacher".35 Several years later, Elder William Edwin Rappleye, serving in northeastern New York, wrote of encountering a Roman Catholic priest with whom he had "two hours conversation or a stiff Bible debate".36 Elder B. C. Mecham, serving in New England in 1915, accepted a debate challenge from one Rev. Munro on the subject of the apostasy.37 Elder Walter Stevenson, serving in England, described in his journal a debate he had against a local preacher named 'Mr. Stone' on the subjects of baptism, priesthood, and Zion, although Elder Stevenson was in the end "not at all satisfied with the outcome", being personally "inexperienced in debating".38
Sometimes the debate challenges were even actually issued by the LDS missionaries themselves in accordance with the precedent of
D&C 71:7, as was the case with Elder George J. Adams, who, when confronted by a preacher named 'Mr. White' who claimed that "he was prepared to prove the principles of the Latter-day Saints were all false", replied that "I was prepared to prove them true, and if he would meet me the following evening the subject should be discussed before the public, and all arguments should be brought from the Scriptures", that is, with "the Bible being the rule of evidence".
39 On one occasion, he said that he had explained to a Methodist friend that, in having "turned Mormon", he had simply "renounced error" when "the scriptures had been opened up to me"; and, consequently, Elder Adams "proposed to meet him privately, and, the Bible being the rule of evidence, to examine carefully, and candidly, who was in the right, and who was in the wrong".
40 On another occasion, he wrote that, after having undertaken several other debates with (again) "the Bible being the rule of evidence", he then also "publicly challenged Mr. Brindley, or any sectarian priest in Liverpool, to discuss our principles", although he had no takers, as Mr. Brindley was "fearful to be tried by the word of God".
41 In some earlier debate encounters, Elder Adams "held three public discussions with the great men of this generation, one with the very celebrated Oragen Batchelor; which lasted twelve nights", which was held in Brooklyn with "the bible being the guide of evidence", resulting in several baptisms and the organization of a branch there, while "the other two discussions were with two Methodist priests; one in New Jersey and one in this city; but they both had to yield before the power of eternal truth".
42
When one Rev. Samuel Haining began giving a series of lectures critiquing the LDS faith, John Taylor attended one in order to challenge him to "meet me face to face before the public, substantiate his arguments, and prove the Book of Mormon, or any of the principles that I believed in to be false, if he could; and as many other ministers were present who had frequently attacked me behind my back, I challenged the whole or any of them to do it", though Taylor said that these challenges were declined.43 Elder Reuben Hedlock recounted a scene in Ireland in 1841 where "I arrived in time to hear the close of a discussion between Elder Curtis and a Mr. Donna, a Methodist preacher. Elder Curtis offered to meet him the next day, but he refused".44 One non-LDS observer in those days was quoted as saying, with respect to LDS apostle John E. Page, that "I have heard elder Page, time and again, publicly challenge the whole clergy of Boston to meet him on any of these questions, using their own hall free of expense, the Bible being the rule of evidence".45 In 1866, Elder James Barker had gone to a "place where men of various denominations assemble to lecture and debate" and had there declared to hearers that he "was willing to reason with them; that we invited free inquiry, and sought to persuade men".46
Elder Alma Greenwood, serving in Australia in 1883, mentioned that he "offered to debate" and "discuss Mormonism with any representative minister of a denomination".47 Elder James G. Duffin, confronted by a Methodist minister in 1888, proposed that "we would meet as many ministers as he wished to bring along, and we would let the doctrine stand or fall by the test of the Bible, and if they would show us where we were teaching an incorrect and unscriptural doctrine, we would agree to depart out of their country in peace".48 Near the turn of the century, Elder Oscar K. Hansen met a German Presbyterian preacher named Rev. Bremick and said to him that "we would only teach the doctrines of the gospel as recorded in Holy Writ, and if he did not think we preached the gospel, to make arrangements for a public debate and we would gladly meet him on any question of religion".49
Several months earlier, Benjamin E. Rich, a son of LDS apostle Charles C. Rich and an actively-serving mission president, had instructed LDS missionaries that they "can argue the case and demonstrate to all people, that you have the Gospel which is the power of God unto salvation", and that it is wholly consistent with the Bible "from Genesis to Revelations".50 He had declared that Latter-day Saints were "happy to
defend our doctrines with reason and Scripture against all comers".51 He also, speaking at a public meeting in Tennessee in December 1899, had
made the following invitation to local ministers: "Let us not hate one
another, but let us reason together. If you have a truth that we have
not, we will gladly accept it, and if we have an error that you can
point out, we will as willingly abandon it, and be thankful to you for
showing it to us".52 Just two months later, in February 1900, President Ben E. Rich was recorded as having "once more issued a call for Sectarian preachers to come and point out the errors or absurdities of Mormonism using the Holy Bible as their guide and defense".53 (Would that more today embodied this same attitude!) LDS periodicals at times actually described the debates between LDS missionaries and local opposition, as with the debate between Elder Stephen Burnet and a Campbellite preacher named William Hayden,54 or the debate between John Taylor and a Primitive Methodist preacher named 'Mr. Hamilton'.55
In those days, Latter-day Saints claimed to be "ever ready to examine all things which are brought against us" and were encouraged that "whenever and wherever you have or may see any thing printed in any book, pamphlet, paper, tract, or card, concerning us, or the religion we profess; whether it be for or against, in any part of Europe, read it carefully, and examine it candidly by the Spirit of the Lord, for truth will never lose by investigation; compare it with the word of God, by the assistance of the Holy Spirit, which giveth light; and whatever you find to be true, believe and practice - whatever you find to be false, reject".
56 (This statement is wholly lacking in the peculiar fear of so-called "anti-Mormon literature" that prevails among all too many Latter-day Saints today, such as those who label any critical literature as "theological pornography" and warn people never to listen to outside ideas!
57 I cannot speak for whence this fear comes for some modern Latter-day Saints, but as for my part, I have received a spirit of boldness and power rather than a 'spirit of fear', as per
2 Timothy 1:7. In earlier times, Latter-day Saints often rightly knew that we cannot afford to remain uninformed even of the best arguments of our critics, for "the uninformed mind is very liable to be deceived, and thus be kept in bondage by the degenerating chains of error".
58 They did not fear 'losing the Spirit' through daring to read 'anti-Mormon literature'; else, how could they have written so many responses to their critics' writings?)
Those Latter-day Saints rightly recognized that it was virtuous to "endeavor to persuade men from error and vain speculation", and so when it came to their belief, they resolved to "stand ready to defend it upon its own foundation when ever it is assailed by men of character and respectability".
59 Speaking of the Bible, early Latter-day Saints professed that the basis of their distinctiveness had arisen from "a careful reading of the word of God", and therefore "we are bold to say, that we can draw proof and arguments to justify our belief in the religious system we profess, from this holy word".
60 They said in those days that, regarding "the leading principles of our faith", it was important that "scripture and reason be adduced to authenticate them".
61 One LDS missionary at the close of the nineteenth century reported having told a Baptist minister that "we had the gospel to teach the people, and could prove it from the Bible".
62 Another LDS missionary a decade earlier had encouraged his hearers to "test the Mormonism by the holy Scriptures".
63 Why should we not take this challenge seriously?
So too, some early LDS conversion stories emphasized, not prayer for a wholly inner witness from the Holy Ghost, but rather the phenomenon of having "examined it by the word of God".
64 We have already seen the stories of conversions resulting from witnessing debates. Another convert related that she had been prepared by having "perused the scriptures with a new zeal for knowledge and had prayed earnestly to be directed to the truth"; and, upon encountering a young LDS man in 1837, "as soon as he began to preach his doctrine I perceived it was Bible Doctrine, and as he progressed in explaining his faith I also discovered that the principles he taught were the same I had adopted".
65 Still another person converted when, having "searched the Bible daily while staying at home", he "began to think the work might possibly be true"; and so he "came to the conclusion to take my Bible in hand and attend all their meetings, and investigate the subject thoroughly, with prayer for divine direction which I did for several days, comparing their preaching with the Scriptures", after doing which he then "concluded that the work was of God, and embraced it with all my heart and soul, and was baptized".
66 Wilford Woodruff recounted that, like the Berean Jews of
Acts 17:11, a small sect called the United Brethren "searched the Scriptures daily to see if the things which I taught were true; and on finding that the word and spirit agreed and bore record of the truth of the fulness of the everlasting gospel, they embraced it with all their hearts".
67
LDS apostle Parley P. Pratt, in one of his earliest writings (
A Voice of Warning), declared that he intended to persuasively make a "positive demonstration which none can gainsay or resist", so that any Christian believer who read his words attentively could not fail to be "fully convinced of the great and important truths contained therein".
68 There was indeed at least one person who joined the LDS Church after reading this and another one of Pratt's works, simply through being persuaded by the case that they presented.
69 In this same work, Pratt composed a satirical speech to put into the mouths of mainstream Christians, in which they are portrayed as saying of LDS missionaries, "they have received wisdom from some quarter, which none of our learned men are able to resist, by fair argument and investigation; let us not attempt to meet them with argument lest we be disgraced, for they have both scripture and reason on their side".
70 Parley P. Pratt characterized mainstream Christians as afraid to debate the LDS missionaries, who were characterized (rightly or wrongly) as spiritually empowered reasoners who had "scripture and reason on their side" and would therefore see their message prevail if only provided with "fair argument and investigation", which (as he portrays the situation) it would be an act of cowardice to withhold - and is it too much to ask that Elder Pratt's characterization of the situation be fairly put to the test in our day? It is in this same spirit that his brother Orson Pratt offered this well-phrased invitation to those outside his faith.
If we cannot convince you by reason nor by the word of God, that your religion is wrong, we will not persecute you, but will sustain you in the privileges, guaranteed in the great Charter of American Liberty; we ask from you the same generosity - protect us in the exercise of our religious rights - convince us of our errors of doctrine, if we have any, by reason, by logical arguments, or by the word of God, and we will be ever grateful for the information, and you will ever have the pleasing reflection that you have been instruments in the hands of God of redeeming your fellow beings from the darkness which you may see enveloping their minds. Come, then, let us reason together, and try to discover the true light upon all subjects, connected with our temporal or eternal happiness; and if we disagree, in our judgments, let us impute it to the weakness and imperfections of our fallen natures, and let us pity each other, and endeavor with patience and meekness to reclaim from error, and save the immortal soul from an endless death.71
Beyond all these examples, the elders of the Church of Jesus Christ of Latter-day Saints are instructed by Latter-day Saint scripture, after all, that part of their mission involves "reasoning with the people" (
D&C 66:7), "reasoning with and expounding all scriptures unto them" (
D&C 68:1). This is part of what it means to "teach clearly and powerfully",
72 and the basic calling of an LDS missionary ought to be "teaching the gospel in an effective manner" through "a logical presentation of gospel principles, fortified by scripture".
73 Teaching in general should be carried out with an eye toward "how to develop the presentation in a logical fashion".
74 Hence, the refusal of some Latter-day Saint missionaries to engage in building a biblical case for their message is, I would submit, actually an act of disobedience to LDS scripture. Furthermore, LDS apostle Russell M. Nelson recently urged investigators that if they "want to understand the Bible better", they should "ask the missionaries! They can help you!"
75 It is not true that converting missionary preaching must bypass the reason to get at the heart; quite the contrary, conversion happens by "appealing to their intellect and reason", for "reason must play her part in the role of conversion; for she is a gift of God destined to lead man into truth, so far as the finite mind can comprehend, and she must not be ignored or neglected".
76
It is for this reason that LDS missionaries have rightly been instructed in times past that "scripture should be used to establish authority for the doctrine you teach".
77 And do not Latter-day Saints believe that the Lord Jesus Christ promised to those who would draw near to him that he would "reason as with men in days of old, and I will show unto you my strong reasoning" (
D&C 45:10; cf.
verse 15 also)? And do not Latter-day Saints believe, as President Howard W. Hunter put it, that "we should make every effort to become like Christ"?
78 So why should Latter-day Saints (or, for that matter, all Christians) not emulate the Lord Jesus Christ in his readiness to reason patiently and convincingly? And so "if the Father of all mercies will condescend to reason with His erring children on the earth, have we not the right, and should we not exercise the same, by reasoning among ourselves? Yes! for 'wisdom and reason make us men'".
79 Even today, LDS missionaries are instructed that they "should adjust [their] teaching approach to meet the needs of those [they] teach";
80 and so, if a person's actual needs (and not just the missionaries' initial
assumptions about the investigator's needs) include hearing and then dialoguing about a scriptural case for LDS teachings, can there be any justification for LDS missionaries to refuse to adapt their teaching approach in this way?
This project - that is, the project of persuasively and reasonably laying out the case for our important doctrinal or theological positions - should not be abandoned. ('Arguing' in the sense of being argumentative is sinful, but 'arguing' in the sense of respectfully putting forward a position and making a case for it, is right in the eyes of the Lord. One can 'argue' without being argumentative, and one can "contend for the faith" - as per
Jude 381 - without being contentious.) The pivotal role of the Holy Ghost in conversion cannot be denied and never ought to be denied, but it also should not be exploited (as it too often is) as an excuse to refuse to open-mindedly engage in persuasive reasoning, or as a pretext to wade in the shallows rather than diving in the deeps. Obviously, our focus should not be to use the scriptures as a weapon to condemn one another, nor should we do anything (including persuading or testifying) out of arrogant or self-serving motives, for "above all things, if men must contend upon religious matters, the greatest decorum and propriety ought to be observed".
82 However, we
should be prepared to sincerely and intelligently offer reasons for what we believe and to critically and charitably interact with each other's beliefs and stated reasons for those beliefs, just as Jesus Christ and his apostles have faithfully modeled for us.
1 For instance, see Robert D. Hales, "Christian Courage: The Price of Discipleship", address delivered on 5 October 2008 at General Conference, as printed in the October 2008 Conference Report, page 72: "Because that power resides in the Spirit of the Lord, we must never become contentious when we are discussing our faith. As almost every missionary learns, Bible bashing always drives the Spirit away." Throughout the discourse, Elder Hales goes on to unfortunately characterize Christians who offer dissenting thoughts about the LDS faith as being "antagonists" filled with "hatred" and concerned with their "egos", who wallow "in the mud" as opposed to the "high ground" of good Latter-day Saints - yet these words are a far cry from Elder Hales' own exhortation to avoid being "unduly judgmental"! Unfortunately, Elder Hales' statements can all too easily be read to condemn all "theological debate" and all discussion of "doctrinal differences" and all appeals to scripture - but this would condemn Jesus Christ and his apostles, not to mention Joseph Smith, Brigham Young, Orson and Parley Pratt, and a host of the most eminent figures in Latter-day Saint history. In fact, Elder Hales himself in his talk attempts to bolster his position by quoting a few passages from 1 Corinthians and Galatians - in short, Elder Hales is arguing and contending from the scriptures for his perspective on how Latter-day Saints should conduct themselves with regard to arguing and contending! Elder Hales is perhaps better taken as rightly saying that it is difficult to receive spiritual edification in the midst of angrily discussing the scriptures - and naturally, when we do sin in our hearts, this is an impediment to having the scriptures opened up to us and to opening their spiritual truths up to others.
2 Hugh W. Pinnock, "Learning Our Father's Will", address delivered on 7 October 1984 at General Conference, as printed in the October 1984 Conference Report, page 94.
3 David O. McKay, Ancient Apostles, 2nd ed. (Salt Lake City, UT: Deseret Book, 1921 [1918]), 205.
4 Terryl L. Givens, People of Paradox: A History of Mormon Culture (New York, NY: Oxford University, 2007), 81.
5 Wilford Woodruff, summation of 1833-1837 journal (and compare references for entries for 23 April 1835, 24 June 1835, 18 October 1835, 13 March 1836, and 7 April 1836), in Scott G. Kenney, ed., Wilford Woodruff's Journal, 1833-1898: Typescript, 9 vols. (Midvale, UT: Signature Books, 1983-1985), 1:198.
6 Wilford Woodruff, journal entry for 22 November 1839, in Scott G. Kenney, ed., Wilford Woodruff's Journal, 1833-1898: Typescript, 9 vols. (Midvale, UT: Signature Books, 1983-1985), 1:370.
7 Wilford Woodruff, journal entry for 5 September 1841, in Scott G. Kenney, ed., Wilford Woodruff's Journal, 1833-1898: Typescript, 9 vols. (Midvale, UT: Signature Books, 1983-1985), 2:123. Origen Bacheler was the known author of a February 1838 pamphlet titled Mormonism Exposed, Internally and Externally, as well as several published debates with spiritualist and socialist Robert Dale Owen.
8 David Evans, letter dated 24 May 1835, as printed in Latter Day Saints' Messenger and Advocate 1/9 (June 1835): 141.
9 Benjamin Winchester, letter dated 18 June 1839, as printed in Times and Seasons 1/1 (November 1839): 9-10.
10 "History of Brigham Young: History of Orson Hyde", The Latter-day Saints' Millennial Star 26/50 (10 December 1864): 791-792.
11 Josiah Ells' statements are quoted in Joseph Smith III and Heman C. Smith, History of the Church of Jesus Christ of Latter Day Saints, 4th ed. (Lamoni, IA: Reorganized Church of Jesus Christ of Latter Day Saints, 1911), 3:765. Further information is provided by LDS apostle Ezra T. Benson in "Ezra Taft Benson, I", The Instructor 80/2 (February 1945): 56; and also in Mathias F. Cowley, "Sketch of the Life of Apostle Ezra Taft Benson", Latter Day Saints Southern Star 2/51 (17 November 1900): 401. See also discussion in Todd M. Compton, In Sacred Loneliness: The Plural Wives of Joseph Smith (Salt Lake City, UT: Signature Books, 1997), 536-537; the incident is mentioned because Josiah's sister Hannah Ells was one of Joseph Smith's numerous wives. Josiah later became an apostle in the RLDS Church.
12 Mathias F. Cowley, "Sketch of the Life of Apostle Ezra Taft Benson", Latter Day Saints Southern Star 2/51 (17 November 1900): 401.
13 Orson Pratt, letter dated 16 April 1841, as printed in The Latter-day Saints' Millennial Star 2/1 (May 1841): 11.
14 George J. Adams, letter dated 20 August 1841, as printed in The Latter-day Saints' Millennial Star 2/7 (November 1841): 110.
15 Noah Packard, "A Synopsis of the Life and Travels of Noah Packard", typescript in possession of Harold B. Lee Library, Brigham Young University. <http://www.boap.org/LDS/Early-Saints/NPackard.html>. Accessed 18 December 2013.
16 Jesse Wentworth Crosby, "The History and Journal of Jesse W. Crosby", typescript in possession of Harold B. Lee Library, Brigham Young University. <http://www.boap.org/LDS/Early-Saints/JWCrosby.html>. Accessed 18 December 2013.
17 James Taylor, letter to Orson Spencer, dated 22 November 1847, as printed in The Latter-day Saints' Millennial Star 10/1 (1 January 1848): 9.
18 "The Late Discussion Between Elder Marsden and Mr. J. Bowes", The Latter-day Saints' Millennial Star 10/14 (15 July 1848): 215.
19 John Taylor, letter dated 21 July 1850, as printed in The Latter-day Saints' Millennial Star 12/17 (1 September 1850): 270.
20 J. W. Fleming, letter dated 16 June 1854, as printed in The Latter-day Saints' Millennial Star 17/1 (6 January 1855): 11.
21 Henry Green Boyle, missionary diary entry for 13 August 1857. Item held in Harold B. Lee Library, Brigham Young University, as MSS 156; entry located on 3:75.
22 Henry Green Boyle, missionary diary entry for 18 July 1868 (5:67).
23 James Lovett Bunting, missionary diary entry for 10 November 1879. Item held in Harold B. Lee Library, Brigham Young University, as MSS 738; entry located on 3:12-13.
24 "History of the Southern States Mission", Latter Day Saints Southern Star 1/15 (11 March 1899): 113.
25 John Henry Gibbs, missionary diary, page 1:129. Item held in Harold B. Lee Library, Brigham Young University, as Vault MSS 741.
26 James Walter Paxman, missionary diary entry for 28 April 1884. Item held in Harold B. Lee Library, Brigham Young University, as MSS 1036; entry located on 1:64.
27 James Walter Paxman, missionary diary entry for 28 June 1885 (1:237).
28 John W. Gailey, letter dated 21 July 1884, as printed in The Latter-day Saints' Millennial Star 46/34 (25 August 1884): 541.
29 "History of the Southern States Mission", Latter Day Saints Southern Star 1/51 (18 November 1899): 401.
30 David Horton Elton, missionary diary entry for 16 September 1898. Item held in Harold B. Lee Library, Brigham Young University, as MSS 2050; entry located on 2:100-101.
31 W. W. Anksworth, article from the May 1898 issue of the Christian Advocate, reprinted in "How to Combat Mormonism", Latter Day Saints Southern Star 1/11 (11 February 1899): 83.
32 "History of the Southern States Mission", Latter Day Saints Southern Star 2/45 (6 October 1900): 360.
33 "Found Wanting", Latter Day Saints Southern Star 2/40 (1 September 1900): 320.
34 Silas LeRoy Richards, missionary diary entries for 16-17, 26-27 October 1903. Item held in Harold B. Lee Library, Brigham Young University, as MSS 734; entries located on pages 70, 72.
35 Stayner Richards, missionary diary entry for 6 July 1908. Item held in Harold B. Lee Library, Brigham Young University, as MSS 1568; entry located on page 59. Stayner Richards went on to serve as a mission president and then as Assistant to the Quorum of the Twelve Apostles.
36 William Edwin Rappleye, missionary diary entry for 9 August 1912. Item held in Harold B. Lee Library, Brigham Young University, as MSS 832; entry located on 2:59.
37 Sidney James Ottley, missionary diary entry for 7 April 1915. Item held in Harold B. Lee Library, Brigham Young University, as MSS 1826; entry located on 3:5.
38 Alfred Walter Stevenson, missionary diary entry for 1 September 1922. Item held in Harold B. Lee Library, Brigham Young University, as MSS 1574; entry located on pages 150-152.
39 George J. Adams, letter to Parley P. Pratt, dated 22 June 1841, as printed in The Latter-day Saints' Millennial Star 2/3 (July 1841): 35-36.
40 George J. Adams, A Lecture on the Authenticity and Scriptural Character of the Book of Mormon (Boston, MA: J. E. Farwell, 1844), 6.
41 George J. Adams, letter to Parley P. Pratt, dated 14 December 1841, as printed in The Latter-day Saints' Millennial Star 2/9 (January 1842): 142-143.
42 George J. Adams, letter dated 7 October 1840, as printed in The Latter-day Saints' Millennial Star 1/11 (March 1841): 275-276.
43 John Taylor, letter dated 27 February 1841, as printed in The Latter-day Saints' Millennial Star 1/11 (March 1841): 279.
44 "Sketch of the Travels and Ministry of Elder R. Hedlock", The Latter-day Saints' Millennial Star 2/6 (October 1841): 92.
45 "Inconsistencies of Professed Bible Believers" (reprinted from the Boston Bee), as printed in Times and Seasons 4/23 (15 October 1843): 358.
46 James Barker, letter dated 6 June 1866, as printed in The Latter-day Saints' Millennial Star 28/24 (16 June 1866): 381.
47 Alma Greenwood, missionary diary entry for 5 December 1883. Item held in Harold B. Lee Library, Brigham Young University, as MSS 336; entry located on 1:237.
48 James G. Duffin, missionary diary entry for 23 January 1888. Item held in Harold B. Lee Library, Brigham Young University, as MSS 1696; entry located on 1:103-104 (Southern States Mission).
49 Oscar K. Hansen, missionary diary entry for 22 October 1899. Item held in Harold B. Lee Library, Brigham Young University, as MSS 169; entry located on 2:34.
50 "President Rich's Address", Latter Day Saints Southern Star 1/9 (28 January 1899): 68.
51 Ben E. Rich, letter to Rabbi L. Weiss, dated 4 August 1899, as printed in Latter Day Saints Southern Star 1/37 (12 August 1899): 294.
52 "History of the Southern States Mission", Latter Day Saints Southern Star 2/48 (27 October 1900): 381.
53 David Horton Elton, missionary diary entry for 18 February 1900. Item held in Harold B. Lee Library, Brigham Young University, as MSS 2050; entry located on 4:88.
54 Stephen Burnet, submission describing the 3 January 1837 debate, as printed in Elders' Journal of the Church of Latter Day Saints 1/2 (November 1837): 24-26.
55 "Public Discussion on the Isle of Man" (reprinted from the 4 October 1840 Max Liberal), as printed in The Latter-day Saints' Millennial Star 1/7 (November 1840): 178-180.
56 "Look at Both Sides of the Question", The Latter-day Saints' Millennial Star 1/6 (October 1840): 157-158.
57 Vaughn J. Featherstone, "The Last Drop in the Chalice", devotional address delivered on 24 September 1985 at Brigham Young University, page 5. <http://speeches.byu.edu/index.php?act=viewitem&id=963>. Accessed 31 October 2013.
58 W. G. Mills, "'Try the Spirits' - A Key to Spiritism", The Latter-day Saints' Millennial Star 23/47 (23 November 1861): 747.
59 Oliver Cowdery, "Address", Latter Day Saints' Messenger and Advocate 1/1 (October 1834): 2.
60 Oliver Cowdery, "Prospectus", Latter Day Saints' Messenger and Advocate 3/1 (October 1836): 385.
61 Benjamin Winchester, "To the Reader", The Gospel Reflector 1/1 (1 January 1841): 2.
62 James G. Duffin, missionary diary entry for 7 December 1899. Item held in Harold B. Lee Library, Brigham Young University, as MSS 1696; entry located on 1:33 (Southwestern States Mission).
63 Charles M. Nielsen, missionary diary entry for 8 November 1883. Item held in Harold B. Lee Library, Brigham Young University, as MSS 651; entry located on page 54.
64 Thomas Smith, letter (presumably to Parley P. Pratt) dated 30 December 1841, as printed in Dialogue between a Latter-Day Saint and an Enquirer After Truth, to Which is Added, A Solemn Warning to the Methodists, by One Who Was Formerly a Preacher Among Them (Manchester: P. P. Pratt, 1842), 4.
65 Eliza Dana Gibbs, autobiography covering 1813-1857, typescript in possession of Utah State Historical Society. <http://www.boap.org/LDS/Early-Saints/EGibbs.html>. Accessed 16 October 2013.
66 Joel Hills Johnson, autobiographical sketch covering 1802-1858, typescript in Johnson family possession. <http://www.boap.org/LDS/Early-Saints/Joel_Johnson_vol-1.html>. Accessed 16 October 2013.
67 Wilford Woodruff, letter dated 9 July 1840, as printed in The Latter-day Saints' Millennial Star 1/3 (July 1840): 72.
68 Parley P. Pratt, A Voice of Warning and Instruction to All People, Containing a Declaration of the Faith and Doctrine of the Church of Latter Day Saints, Commonly Called Mormons (New York, NY: W. Sanford, 1837), 12.
69 Norton Jacob, autobiography covering 1804-1847, typescript possessed by the Harold B. Lee Library, Brigham Young University. <http://www.boap.org/LDS/Early-Saints/JNorton.html>. Accessed 16 October 2013.
70 Parley P. Pratt, A Voice of Warning and Instruction to All People (New York, NY: W. Sanford, 1837), 124.
71 Orson Pratt, "Celestial Marriage", The Seer 1/1 (January 1853): 15-16.
72 Preach My Gospel: A Guide to Missionary Service (Salt Lake City, UT: Church of Jesus Christ of Latter-day Saints, 2004), 10.
73 A Systematic Program for Teaching the Gospel: Prepared for the use of Missionaries of The Church of Jesus Christ of Latter-day Saints, rev. ed. ([Salt Lake City, UT]: Deseret News, 1955 [1952]), 5-6.
74 Teaching the Gospel: A Handbook for CES Teachers and Leaders (Salt Lake City, UT: Church of Jesus Christ of Latter-day Saints, 1994), 36.
75 Russell M. Nelson, "Ask the Missionaries! They Can Help You!", address delivered on 6 October 2012 at General Conference, as printed in Ensign 42/11 (November 2012): 20: "If you want to understand the Bible better, to understand the Book of Mormon better, and gain a broader comprehension of the brotherhood of man and the fatherhood of God, ask the missionaries! They can help you!"
76 "Enlightenment", Latter Day Saints Southern Star 2/47 (20 October 1900): 373.
77 A Systematic Program for Teaching the Gospel: Prepared for the use of Missionaries of The Church of Jesus Christ of Latter-day Saints, rev. ed. ([Salt Lake City, UT]: Deseret News, 1955 [1952]), 23.
78 Howard W. Hunter, "Follow the Son of God", address delivered on 2 October 1994 at General Conference, as printed in the October 1994 Conference Report, page 118.
79 "Cuttle Fish Hypocrisy", Latter Day Saints Southern Star 2/24 (12 May 1900): 188.
80 Preach My Gospel: A Guide to Missionary Service (Salt Lake City, UT: Church of Jesus Christ of Latter-day Saints, 2004), 20: "While the doctrines of the gospel apply to everyone, you should adjust your teaching approach to meet the needs of those you teach."
81 Compare to, e.g., Parley P. Pratt, "Editor's Address to His Patrons", The Latter-day Saints' Millennial Star 1/1 (May 1840): 3: "If at any time we shall be under the necessity of answering objections, correcting misrepresentations, or of entering into the field of controversy with those who may differ from us, we shall 'contend earnestly for the faith which was once delivered to the saints;' but at the same time, hold sacred the characters, regard the rights, and respect the feelings of those who do not see with us." Compare also to Aaron L. West, "Wilford Woodruff: Contending for the Faith", Ensign 36/1 (January 2006): 20: "While contending for the restored gospel of Jesus Christ, President Woodruff taught principles relevant for our lives today."
82 Oliver Cowdery, "Address", Latter Day Saint's Messenger and Advocate 1/1 (October 1834): 1.
