The Father's Father, Worlds Aplenty, and Populating the Cosmos

I was recently alerted by Aaron Shafovaloff of Mormonism Research Ministry to an extremely fascinating article that appeared in an official LDS periodical 43 years ago.  The article was written by BYU professor Kent Nielsen, and is titled "People on Other Worlds".  It was published in the April 1971 issue of the New Era, and given its contents, I'm actually somewhat astonished that it still appears on LDS.org.  I include below a fairly brief and abridged snippet, but I urge you to go to where the article is found on LDS.org and read it for yourself in its entirety.  It is a considerably forthright exposition of the old cosmic expansiveness of the LDS message - a cosmic expansiveness that is largely downplayed for audiences today. 

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When you look up to the heavens at night and see the countless numbers of stars, it is easy to imagine other people "out there" being tested and tried and experiencing struggles and joys somewhat similar to those we are going through.  [...]  The Prophet Joseph Smith taught:

God himself was once as we are now, and is an exalted man. ... he was once a man like us ... God himself, the Father of us all, dwelt on an earth. ...

If Jesus Christ was the Son of God, and ... God the Father of Jesus Christ had a Father, you may suppose that He had a Father also. ... And where was there ever a father without first being a son? ... If Jesus had a Father, can we not believe that He had a Father also? ...

He [Jesus] laid down His life, and took it up, the same as His Father had done before.

Long before our God began his creations, he dwelt on a mortal world like ours, one of the creations that his Father had created for him and his brethren.  He, with many of his brethren, was obedient to the principles of the eternal gospel.  One among these, it is presumed, was a savior for them, and through him they obtained a resurrection and an exaltation on an eternal, celestial world.  Then they gained the power and godhood of their Father and were made heirs of all that he had, continuing his works and creating worlds of their own for their own posterity - the same as their Father had done before, and his Father, and his Father, and on and on.  [...]  Being joint-heirs of all that the Father has, we may then look forward to using those powers to organize still other worlds from the unorganized matter that exists throughout boundless space.  Creating other worlds, peopling them with our own eternal posterity, providing a savior for them, and making known to them the saving principles of the eternal gospel, that they may have the same experiences we are now having and be exalted with us in their turn - this is eternal life. 

"Nephite" Coinage in 1860 Colorado

I owe the following to Sandra Tanner, who turned my attention to the following brief but interesting piece originally published as "An Old Nephite Coin", The Deseret News 10/41 (12 December 1860): 321.  (As is not unusual, "interesting" in mid-nineteenth-century Utah has something to do with William W. Phelps.) 

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Hon. George Peacock, of Manti, has exhibited in our office an old copper coin, recently found by some explorer or hunter on the Colorado river, on both sides of which are hieroglyphics or characters and Hebrew coin letters.  Not being one of the "learned," we submitted it to Professor Phelps, who has given us the following as a literal translation of the characters:

The King, Hagagadonihah, over the kingdom of the sea west, sends to all greeting: one senine.

On the other side - 

In the 95th year of the Kingdom of Christ, 9th year of my reign: Peace and life.

Mottoes: "Weapon to weapon:
               Life for life."

The coin is 1765 years old; and is evidently a Nephite Senine or farthing, as mentioned in the fifth chapter of second Nephi, in the Book of Mormon - English edition, page 517.  It is about the size of an English farthing.  The numerals are plain Arabic figures.

"Mormon Methods of Proselytizing": An 1899 Outsider View

The following article by Rev. W. W. Van Dusen of Union, Oregon, originally appeared as "Mormon Methods of Proselytizing", Christian Advocate 74/12 (23 March 1899): 450.  He gives some insight into how a local Methodist clergyman in the western United States viewed the LDS Church just before the turn of the twentieth century.

That the Church of the Latter-day Saints is exceedingly vigorous and enterprising, all who dwell in the region of the Rocky Mountains are aware.  It seems certain that this organization is fully determined to possess the land and its people, if we are to judge from the hard work and enthusiasm put forth by its propagandists.  When two of these begin to operate in a community with the design of obtaining a footing - and some such design is apparent sooner or later - they go about their labors in a manner which, in point of zeal, is commendable.  They are not the persons to go about as if they wished to avoid publicity, and to make converts of the weaker members of the society merely; but they go at their work as if they fully intended to at once capture the strongest and best.  The two "elders" are usually of pleasing manners, good address, and of appearance calculated to favorably impress all who converse with them; and their pockets are well padded with the cheap literature of their publishing house, which they freely bestow upon all who will accept it.

Two of these persons knocked at the parsonage door one afternoon, and introduced themselves as "Elders" So-and-so.  We admitted them, and determined to treat them as politely as we knew how.  Upon invitation they removed their overcoats, made themselves comfortable, and then the conversation began.  They were rather slow in coming at the real object of their visit, so we essayed our assistance with a question.  We inquired as to their success.  They in turn were very solicitous as to our success, the number of Methodists in the community, our church membership, and many other matters of like kind.  We determined to learn what we could from our callers, and soon asked as to their methods of operation in a new place.  They assured us that they were calling on every family, and stating their case to all who would listen, inviting all to come and hear their presentation of the Gospel at their place of preaching.  Then, with an air of surprise, we inquired if they visited Methodists or Presbyterians in this manner.  They replied, "Yes, we visit all, making no exceptions; we wish to treat all alike."  "But," I exclaimed, "when I visit in the interest of my Church I pass by families which I know are connected with other Churches; for I do not wish to proselyte or to appear to be proselyting, and I do not try to get members for the Methodist fold who belong elsewhere, for this does not seem right to me, and surely there are enough people outside of the Churches to work upon.  How is it that you do not proceed upon this idea?"

They then politely explained that they did not wish to slight any, but rather give all the opportunity of coming to the truth, although they did not design to work an injury to other Churches in any sense.  They even told me of certain Methodist preachers (?) with whom they had worked in harmony, and with satisfactory results to all concerned.  Their spirit of fraternity was admirable.  I was thirsting for knowledge, so I begged leave to ask a few further questions.  "How do you look upon Methodists, Presbyterians, and people of similar Churches, as related to the kingdom of God?" I inquired.  "Well, we look upon them as not yet having come to the truth," was the frank and ready response.  "Do you class them with infidels?" we asked.  "No, not exactly, but yet as those who do not believe the truth as revealed."  Then we saw that with this faith they were consistent in their methods of visitation.  Next we inquired as to their faith in polygamy, and drew from them that they held to the divine right of men to live in a state of plural marriage, but that they did not now practice this faith, as they were determined to obey the laws of the nation.  They were very emphatic in their avowals of absolute loyalty to the laws of the land.  They scouted the idea that there were any persons in Utah now living in polygamy.  They were quite sure that the reports concerning Congressman-elect Roberts, of Utah, wherein he is charged with having several wives, are all base slanders, gotten up by designing Gentiles.  They maintained that their Church is taking advanced ground on the temperance question, but did not appear to enjoy close or searching questions on the subject, and they impressed us with the idea that they thought we were asking some questions not solely for information.

They claimed to accept the teachings of the Bible and the Book of Mormon as of equal authority, and without exception any part of either book.  They were very sure the Book of Mormon is as clearly authenticated as is the Bible, and is entitled to as great consideration.  We quoted Paul as insisting that a bishop shall be the husband of one wife, and asked for a reconciliation of this Bible injunction with the Mormon idea of plural marriage.  We could hardly conceal our amusement at the attempted explanation, which was simply that Paul said "one wife," but did not say "one only," and hence a bishop might have more wives if he saw fit.  We commended them as adepts in the "twisting art," and they did not appear to be pleased.  We parted, however, as friends should, they politely inviting me to attend their services, as they had been fraternal enough to attend mine.

Their earnestness, politeness of manners, apparent faith in their doctrines and system, and their kindly appeals for a fair hearing commend them to some, and their success is thus achieved with that large class which constantly runs after some new thing and apparently enjoys being deceived.

A few brief questions for discussion:

1. Recently, I posted another late-19th-century article from the Christian Advocate in which a different local clergyman comments on LDS missionary efforts.  How do Rev. Van Dusen's perceptions compare to Rev. Anksworth's perceptions?  Where are they similar, and where are they different?
2. What similarities and differences are there (in style, in approach, in attitude, in belief, etc.) between the LDS missionaries portrayed in Rev. Van Dusen's article and modern-day LDS missionaries? 
3. How does Rev. Van Dusen appear to be defining "proselytism"?  
4. How would you assess, in modern terms, the evaluation that these LDS missionaries gave of mainstream Christianity?  In what ways is their assessment similar or dissimilar to common assessments of the LDS faith by mainstream Christians, or to common modern assessments of mainstream Christianity by Latter-day Saints?  
5. To what extent does the encounter described in this article model fair and substantive interfaith dialogue? 

"Man's Destiny": An LDS View from 1899

Albert Arrowsmith (1861-1936) was an English-born convert to the LDS faith, having been baptized in July 1883.  He served a two-year mission in his homeland of Great Britain in 1894-1896 and then went on to serve in the Southern States Mission.  Shortly after his arrival in Tennessee on 16 February 1899, he was called on to serve as president of the Kentucky Conference on 16 April 1899 and then, shortly thereafter, as president of the newly organized North Kentucky Conference.  The following article by Elder Albert Arrowsmith originally appeared as "Man's Destiny", Latter Day Saints Southern Star 1/35 (29 July 1899): 277-278.

Man is a most peculiar study, but as one writer observes, "There is nothing great on earth but man, and nothing great in man but mind," cannot we readily understand that the mind and intelligent part of that dual incarnation, came from above, and is a product of Deity, but in its hampered state, in mortality, realizes little, but nevertheless, is Lord of all animated creation.  He alone being subject to God, his Father, whose laws must be obeyed, or justifiable punishment is meted out with merciful severity according to the crime committed.  For illustration, let us take Father Adam, who came here clothed with immortality, a perfect man, an image of his Creator, one who, inclusive with all creation, was pronounced very good, unquestionably perfect, physically, mentally, and spiritually, but having lost his identity, was evidently lacking a knowledge of evil, which was essential to full perfection, to sit among the Gods as an impartial judge, if the knowledge of good and evil is necessary to make a righteous judge.  The plan prepared by our Father before the world was, is grand and feasible; and the tree of knowledge of good and evil, the proper way to become as Gods, "knowing good and evil," for if a man did not have sorrow, could he comprehend suffering or appreciate joy?  If he never saw darkness could he understand the beauties of sunlight?  If the bitter was not tasted, sweetness would not be enjoyed, and a man not initiated in this knowledge would be incompetent, and lacking in intelligence, and the glory of God being intelligence, he designs us, His sons and daughters, to become like Him.  Therefore, in this stage of progression, He created this tree of knowledge of good and evil, and gave a law, with a penalty affixed, that if the fruit were partaken, they should die.  There was design in all this.  The tree being prominently located in the center of that beautiful garden, and no doubt was very desirable to look upon, so that transgression was easy, and the Father who knew the end from the beginning, was satisfied the fruit would be partaken of, fulfilling the end intended originally, by placing the tree in such prominence, which was a perfect knowledge.  Adam and Eve, apparently, did not know what light, joy, happiness and goodness were, (which appears strange, as they had dwelt in such an environment from their creation), and could not appreciate nor understand the light which shone so resplendently from their God, in daily contact and communion, until that was shut off, which was the spiritual death, and gross darkness covered their minds, obliterating from view that vast spiritual creation, which originated before the world was.  Oh! what a change was wrought.  We can but faintly understand the vastness of that fall, which affected all creation, turning life into death, pleasure to pain, fruitful fields into deserts, and scattering devastation and desolation throughout the domain of the earth, that man might be perfected, and brought to a knowledge that God designed he should have among the intelligences created by Him, primevally.  What a work, oh man is thane, taking thy inception from God, dwelling with Him from the beginning, shouting for joy in contemplation of an evolution from a spiritual entity, to a perfected man; being both spiritual and mortal, provided with a tabernacle in which that spirit might dwell.  What a comprehensive design!  And how glorious the designer!  God, who created all things, first spiritually, both vegetable, and animal.  With what joy we would look forward to the time when we could take upon us mortality, learn the lessons pertaining to this existence, progress and advance, preparing for the great change death brings to pass, a transitory condition, which is involved in this great evolutionary principle of progression.

With what glee we accepted this perfect plan can only be understood by God's word: "All the Sons of God shouted for joy."  We left our spiritual abode, where since the rebellion, and the casting forth of Lucifer and his myrmidons, we dwelt so peacefully in unity, coming here, possibly, not fully realizing the extent of our fall, not thoroughly sensing it in our primeval state, a veil kindly interposing, shutting out our previous knowledge, friends, associations, joys, all lost to our memory, inheriting mortality as a little child, not possessed of ordinary brute intelligence: but placed below all animated creations - not able to control any of the senses, but entirely dependent for life and sustenance upon the nurse: yet, that dormant and imperfect mind, might be in embryo, an Alexander, Napoleon, a Socrates, or Cicero, who can tell what mighty achievements he as a man, might attain unto?  There may be in that mind latent powers to revolutionize a world.  How mysterious are thy works, Oh God, might be applied to this senseless atom, nevertheless grand piece of mechanism, and what design is shown forth in raising this animated piece of clay from ignorance and degradation to the pinnacle of perfection and exaltation.  It is beyond the comprehension of man in mortality, to entirely fathom the handiwork of God, but we can see existing design, order, and law, on the part of the Maker and on the part of the creature made an innate inclination of adoration and worshipful respect for Deity which argues that we are part of that Deity, and a spark implanted by our residence in a purer existence, which gem, shines and shows its lustre, despite all the allurments held up so glowingly by that arch fiend, Lucifer, and which causes a pleasureable feeling in doing good and working acts of righteousness, and causes us, when in despair, to cry "Abba! Father."  Satan has tried many devices to break down this innate feeling, and desire for reliance on an omnipotent God, and has introduced idolatry and infidelity in their various forms, and also a system of evolution calling nature, the great God and panacea for all human ills, and tries to make intelligent men believe he originally came from the jelly fish, or some other low form of life, and that his antecedents were monkeys.  What preposterous ideas men do get, trying to unfathom the mysteries of Godliness without His spiritual aid, so that by a constant rejection of that light originally implanted, darkness arises and men run after devises of Lucifer - vagaries and hypothesis, cunningly implanted by a rejection of God's laws as "the spirit of God will not always strive with man, and the things of God are only understood by the spirit of God."  By this spirit we see our Creator deliniated in all things, from the grand planetary systems of the smallest animaleue, and we can realize that this nature, so called, is the life giving element which rules, governs, and controls all things, being one of the component parts of the eternal elements, and without which we cannot exist.  It is the great spirit of God disseminated throughout all space and part of that great triune Godhead, being the Holy Ghost, which leads into all truth.  By giving proper heed and respect to this spirit, man will be led to honor law, and observe the commands of his Maker, he will be led to know the mind and will of God, hence an investigation of the Holy Scriptures as this agency, and unbiased mind, must "prove all things and hold fast that which is good," and if man will study the Bible in this way he cannot but come to the conclusion that it is the word of God, as he can compare profane, ancient and modern history with modern archaeological investigations, which testify beyond a peradventure, as to the divinity of that Book, and man can gain such light from its perusal and by the observance of the laws and commands therein written, to know without a doubt, his position here, and part of God's plan in placing him in this great mundane sphere.  He can then see how necessary the fall by Adam, "that man might be," and to obtain that perfect knowledge - also the necessity of the Redeemer to atone for the fall and to act as our mediator with the Father, and we can see the necessity of the Everlasting Gospel, or code of laws, with the powers of God's priesthood, and his authorized delegated servants in counteraction to the priesthood of Lucifer, who sways mankind with such power.  It is not reasonable to suppose that our Father would leave us entirely to the mercy of our fallen brother, Satan, but the warfare which originated in heaven, is continued here, and will not terminate until mankind is sanctified and redeemed in God's presence, and every knee bow, and tongue confess that Jesus is the Christ, the Lord of all.  He came in the meridian of time, and thoroughly substantiated his claims as the "first born among many brethren," our Redeemer, and our God, and left us his laws which, by a compliance thereto will restore us back into His presence and make us a joint heir, and one with Him, as He is one with the Father.  Can you my brethren and sisters, conceive the excellence of this great exaltation to be one with Christ?  Is it not to be a God?  It certainly is.  Would not our earthly parent desire us to walk in his footsteps, he being an exemplary man?  Yes: then why should not our Heavenly Father, who is full of love, mercy and all perfections, wish to bring us up to that plane of excellence as himself.  Oh! ambitious man, grovelling in darkness, lift up thy head and shout "Excelsior," as there is no end to progression among the Gods.  You may inquire respecting the laws of Jesus, which are absolutely essential to place you in that straight and narrow path which few find in this life.  They are faith, repentance, baptism, to remit sins, laying on of hands for the reception of the Holy Ghost, spoken of which leads into all truth, these gifts and blessings, being administered by a duly authorized minister of God.  Then a life of purity, and meritorious conduct engendered by close communion with God, through prayer, all of which will lead you towards the goal of your high calling in Jesus Christ, to become one with Him in the celestial city, trusting you may press forward towards this mark and gain the prize.

Oropeza on Apostasy and Apostolic Succession

Recently I've been reading through B. J. Oropeza's three-volume set Apostasy in the New Testament Communities, and I found some interesting comments touching upon the nature of apostolic succession.  As is well known, the replacement of Judas by Matthias (Acts 1:12-26) is a scriptural incident that has often been interpreted by Latter-day Saint thinkers as clear precedent that the Twelve was to be an ongoing body, with the death of any member requiring the selection of a new replacement so as to keep the Twelve at a full quorum.  (In LDS thought, the failure to keep up this process has often been cited as a contributing factor toward the purported Great Apostasy that overtook the church.)  Of course, as J. Reuben Clark, Jr., admitted, the replacement of Judas by Matthias is the only clear example we have of this in the New Testament (On the Way to Immortality and Eternal Life [Salt Lake City, UT: Deseret Book, 1953 (1948)], 34-35, 48).  However, Joseph Fielding Smith advanced the argument that other members of the Twelve were likewise replaced upon their deaths by other New Testament figures designated with the title 'apostle', such as Paul (Doctrines of Salvation 3:152-153):

We know that Judas Iscariot lost his standing because of his treacherous betrayal of the Master, and Matthias was called to take his place.  We know that James, the son of Zebedee, was killed with the sword not long after the resurrection of the Lord.  [...]  We know that it was the custom in the beginning to fill vacancies in this presiding council, for the quorum of the Twelve was to remain in the Church during its entire existence.  We know that in the course of time there came a "falling away," and that the Church was taken from the earth, and that the priesthood went back to God for a season.  [...]  Paul was an ordained apostle, and without question he took the place of one of the other brethren in that Council. 

Contrast this, of course, with Clark's statement that "there is no record that he [Paul] was ever a member of the Twelve" (35).  Oropeza's findings also differ markedly from Joseph Fielding Smith's view (which is unsubstantiated by either biblical evidence or early church tradition) and support an alternative view of the Twelve (In the Footsteps of Judas and Other Defectors: The Gospels, Acts, and Johannine Letters [Eugene, OR: Cascade, 2011], 149):

Second, Jesus promised the Twelve they would sit with him on thrones "judging the twelve tribes of Israel" (Luke 22:30/Matt 19:28).  The apostasy of Judas reduced the number of disciples to eleven (Acts 1:26; cf. Luke 24:9, 33) and left a vacant seat that needed to be filled if twelve disciples were to reign in the future kingdom, and so Luke includes the replacement of Judas by Matthias in the Acts narrative.  Significantly no replacement is needed for James, another member of the Twelve, when he dies later on in Acts 12:1-2.  His eschatological place is secure because he died a martyr.  He will sit on one of the twelve thrones judging the tribes of Israel.  The same could not be said of Judas; another must take his place because he will not participate in the future kingdom of God. 

Oropeza's research supports the mainstream Christian tradition: that the operative factor requiring the replacement of Judas by Matthias was not Judas' death per se but rather his irrevocable act of apostasy - made irrevocable by his death.  Therefore, Judas is replaced, but James and the others are not.  This indicates that the Twelve was not meant to be an earthly body with a lengthy succession of members; rather, it was meant as a once-for-all eschatological quorum - and no replacement has ever been needed for any member but Judas because all of those members still hold their position in it.  Naturally, the implications of this for LDS thought would be extraordinarily significant, given how overwhelmingly the LDS priesthood hierarchy is founded upon its claims that the biblical Quorum of the Twelve was just such a succession-based body. 

Rev. Anksworth's 1898 Advice on "How to Combat Mormonism"

Several months ago I came across an interesting piece by one Rev. W. W. Anksworth that originally appeared in the May 1898 issue of the Christian Advocate, but then was excerpted in the Latter Day Saints Southern Star 1/11 (11 February 1899): 83:

At the risk of saying something superfluous on the much discussed matter of the Latter-Day Saints, I submit a few thoughts from a personal experience stretching throughout one year, on how to successfully meet the attacks of the Saints.  I say successfully, for I am satisfied that by the right method they can be turned down in any place.  And the work can be done by anybody.  The onslaught is made on our weaker charges, often against our younger men.  But none need be dismayed.  And I believe anyone may profit by the year's experience of the writer.

How not to:

1. You can't pray them out.  It's a matter of instruction.  Only the older men and women remember anything about Joe Smith and Mormonism.  The people must be informed. 
2. You can't revival them out.  I tried that.  Three whole weeks we ran counter meetings at the same four corners.  The Saint beat me in sustaining interest and drawing the crowd.  The Saint Missionaries are shrewd, subtle, able fellows, and in most instances will tower above our ordinary men.  After three weeks I saw that I was beaten at that game, and adapted a more successful method. 
3. You can't ignore them out.  Silence is doubtless golden, but the preacher, especially the Methodist preachers, who sits by and sees inroads made upon his work by the Saints, is either a laggard or a coward.  In either case he is unworthy of his robes.  There are in any community many uninformed, innocent, unsuspecting souls, especially sisters, who can be easily wrought upon and prejudiced by the smooth, wily Saint, and it is our work to open their eyes to what is behind.  Unless the pastor exerts himself, and that right speedily, they will be lured away and lost. 
4. Don't debate.  This may sound strange.  But it is good advice just the same.  Debating is peculiar work.  It is an art all by itself.  Many successful preachers are not debaters.  Few debaters are successful preachers.  If you know that you have the gift of debate, go ahead.  But even then it is not the best way; at least seldom so.  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.

How to do it:

1. Begin the very day the Saint preacher begins.   Earlier if you hear of his appointments ahead.  They will not undertake an even fight if you fight right.  Part of their work is done by making friends.  They practice every imaginable wile and trick to get into people's hearts.  That is to get people to like them personally.  If you begin at once, you head them off on this line, which is very important. 
2. Master and preach Mormonism as it is.  You will find it only in the Mormon Bibles: "Book of Mormon," "Book of Doctrine and Covenants," "The Inspired Translation of the Bible."  These are their true books of revelation.  Other books will be helpful.  But these are all-important.  These are the only books that will defeat the Saints at their own work.  I defy an angel from heaven to down the Saints in a community, without these books.  With these books, any schoolboy is too much for them.  Just get these books, study them, take them into your pulpit, read their black and woeful contents to any American audience, and they will drop Saintism as though it were burning brimstone from the pit.  You may think this cynical and foolish.  But if you have to go through the fight you will understand.  These fellows come in with our Bibles in their hand, denying that they have other Bibles.  They get their converts baptized and stepped in prejudice against the church and Christians before they say anything of these books at all.  Converts to Saintism may be found on my charge today, converts of two years' standing, who will deny that the Saints believe in these books.  These books should be bought and mastered now, before the fight comes on.  If the Saint Missionary has not been in on you yet, it's only a matter of time till he comes. 
3. Don't take up unnecessary issues with them.  For instance, the Missionary will say: "Please don't call me a Mormon.  I am not a Mormon.  I am a Latter-Day Saint."  All right, call them Saints.  Show up Saintism, and soon the people will see that Saintism is as bad as Mormonism: in fact, the same thing.  Again they will attack the church and John Wesley.  But the church and Wesley can take care of themselves, for all the Saints.  Again they preach immersion as the true baptism.  Don't dispute it with them.  Let the Baptists have all the consolation there is in this agreement with the Saints.  Keep to Mormonism as found in those books.  Don't be side-tracked.
4. Do the work yourself.  Nothing can give a man such a grip on any community as to defeat the Saints.  After the smoke has cleared away, the pastor finds every man is his friend.  To delegate this work is sometimes necessary, but always hurtful to the influence of the pastor, that is, it advertises his incompetency.  It is a task where a specialist is not really necessary if the proper method be pursued.
5. Keep sweet, cheerful, kind, patient.  Be kind and civil to the enemy.  Invite him down to dinner.  That is, use his own methods on himself.

Victory is as sure as you begin the conflict.  The American people are not sufficiently degraded to endorse the Mormon Bibles, which tell us that we shall not commit adultery, unless God wills to raise up offspring to his servants, in which case he will make it known - otherwise obey the Doctrine Book of Mormon. 

For my part, I found Rev. Anksworth's article rather amusing.  How interesting that, in his era, he thought that LDS missionaries were "tried and gifted debaters" who might actually best local clergy in a match - and how different this is from the modern reality! 

"Reason and Religion": LDS Thoughts from a Century Ago

The following article, written by Aubrey Parker of Gateshead-on-Tyne, Tyne and Wear, England, originally appeared as "Reason and Religion", The Latter-day Saints' Millennial Star 73/30 (27 July 1911); 477-478.  

The true religion is easily discernible, because it is in every respect compatible with true reason.  If religion has to satisfy the whole soul of man, it must satisfy his reason - for reason is an integral part of the human soul.

Men laugh and jeer at the origin of the faith of the Latter-day Saints, and call it "fraud."  But our claim for it is that it is the supernatural origin of a supernatural religion.  Had it a natural origin, compatible with the modern conception of religious inceptions, it would not be a supernatural religion and hence not true.  The miraculous has for ever been an essential part of true religion.

The true religion will ultimately "win home."  The devolution of false religion is resulting in the evolution of the true religion.  The gospel of the Lord Jesus Christ is essentially and eternally true.  Were every whit of scripture, ancient and modern, destroyed, the gospel of Christ would still be - for it is the everlasting gospel.  The gospel is of God, it is eternal and infinite, independent alike of time or place.  There are many forms of religion, all originating in the desire of man to worship a supreme being.  The "many sects" taken collectively have many of the principles of the true religion.  But not one of them has all these principles, though all have some, and it is by that they exist.

People are taught to look upon God in much the same way as they look upon electricity.  No one knows what electricity is, but nearly every one comes in touch with its uses in their daily life.  They study the dynamo and the motor conductors through which it manifests itself.  So, say they, it is with God.  You handle nature's gifts, and through all of these God manifests Himself.  Yet He Himself is a mysterious essence, which you may not conceive or comprehend, for in so doing you would confound Him with the grossness of the material.  Is this view a reasonable one?  Is it scriptural?  If it is reasonable or scriptural, then we have grounds for holding that view; but if it is neither one nor the other, then we should not enterain or hold it.  It is written in the Holy Bible, "This is life eternal, to know thee the only true God."  Then God is knowable.  Is it within the realm of reason to worship a God "whom ye know not?"  St. Paul sought to teach the Athenians to worship the true God in place of "an unknown God." 

Many men taboo reason as altogether alien to the true spirit of religion.  They declare in horror at him who would reason his way in religion.  "You would limit God to your own little mind," or "You would make unto yourself a material God."  True it is that a man's God can be no bigger than his conception of Him.  But is it reasonable to suppose that the God of Heaven, who Himself comprehends all things, is Himself incomprehensible?

God honors intelligent worship, and only they that worship Him in truth can worship thus.  "The glory of God is intelligence."  Reason is one of God's own attributes and He loves and honors it in His children.  "Truth is reason," and God's word is truth, and truth it is that makes us free: God's freemen. 

Some questions for reflection/discussion:

1. Parker in this piece makes an argument for the compatibility of reason and religion: True religion addresses a person's totality as a holistic self; what addresses a holistic self, addresses the rational faculties of that holistic self; and therefore, true religion addresses the rational faculties of that holistic self.  What implications does this have for evaluating religious systems?  How does Parker employ it?
2. Parker professes that, because compatibility with true reason is a necessary feature of true religion, it is therefore easy to discern which religion is true.  Is this the case in your experience?  Is there perhaps something to what Parker is saying here?
3. Parker argues, against some critics of the Church of Jesus Christ of Latter-day Saints, that it is perfectly reasonable that a religion that lays claim to supernatural realities, should have an origin likewise bound up with supernatural realities.  What sort of critics might Parker have in mind here?
4. Parker claims that, even if all scripture were obliterated, it would not change the truth of the gospel of Jesus Christ.  This, of course, is strictly true.  But what about the epistemic impact of such an occurrence?  What function does scripture have?  
5. Parker opposes a common view of God that, he claims, views God as analogous to electricity.  What sort of view does Parker seem to have in mind?  Is this a fair assessment of that view?  Why or why not? 
6. Parker seems to object to mainstream Christian views of God on two main fronts (though they seem to be related in his mind).  First, he charges that affirmation of divine incomprehensibility makes God completely unknowable and therefore not a possible object of genuine worship, which is contrary to both reason and scripture.  Second, as a subsidiary point, he seems to claim that only an inherently material God could avoid being a vague and totally unknowable being.  Has Parker really understood the dynamics of 'incomprehensibility'-language as it actually functions in mainstream Christian discourse?  Do mainstream Christians typically act in their religious lives as though God is a complete unknown, whether by reason or revelation?  Is Parker's assessment of immaterialist views of God fair to the actual beliefs of mainstream Christians who believe in divine incorporeality?  
7. Parker scoffs at those who "declare in horror at him who would reason his way in religion".  Today, and indeed sometimes in his own day, many Latter-day Saints uphold just such a "taboo", charging that reason is merely the fallback of those who deny direct personal revelation and the guidance of modern prophets, and that it is 'worldly' rather than 'spiritual'.  (I have, for my own part, met quite a number of such Latter-day Saints.)  What might Parker say to them within his own church?  
8. Parker says that, when it comes to religious views, there are two critical questions that we must ask: "Is this view a reasonable one?  Is it scriptural?  If it is reasonable or scriptural, then we have grounds for holding that view; but if it is neither one nor the other, then we should not enterain or hold it."  What sort of religious epistemology does this imply?  What persons or movements in the religious world today most strongly advocate for Parker's view here?
9. In his last paragraph, Parker quotes from both D&C 93:36 and also the LDS hymn "O My Father".  He says that reason is an attribute of God himself, and so it is something he loves to find in us as well, because it reflects him.  Furthermore, truth is always a reasonable thing; reason leads toward truth, not away from it.  What might it look like for a religious community to really seek to embody this view in the way it conducts its religious life?