In my last post, I quoted from Orson Pratt’s
The Seer. It should be noted that the work itself was condemned by the
Church, and Orson would accept such and retracted many of the errant teachings
he taught in that work. Take the following three First Presidency statements
(taken from volume 2 of James R. Clark, comp. Messages of the First
Presidency):
Instructions to the Saints, January 29,
1860
1860-January 29-MS 22:595-600 (September 22,
1860)
These
Instructions to the Saints of January 29, 1860, the Message of August 23, 1865
(which appears a little later in this compilation) and The Proclamation of
October 21, 1865 all pertain to certain historical and doctrinal publications
and teachings of Orson Pratt, member of the Quorum of Twelve Apostles, and
should be read and considered together with Orson Pratt's statement which
follows the Proclamation of October 21, 1865.
B. H.
Roberts writes of the problem of Orson Pratt's erroneous teachings:
"As
early as April, 1855, President Brigham Young wrote to editor of the Millennial
Star, who was republishing The Seer in England, not to republish any more
numbers of it; that while it was admitted that there were many beautifully
written articles in it, there were also many items of erroneous doctrines; and
for this reason the saints were cautioned against accepting The Seer.
(Millennial Star vol. xvii, p. 298.) Ten years later the matter was considered
in counsel and The Seer, with some other writings of Elder Pratt, namely an
article on The First Great Causes . . . and an article on The Holy Spirit . . .
with these the First Presidency and Twelve could not agree, and they were
condemned, Elder Pratt acquiescing in the action of his brethren." CHC
4:61-62.
INSTRUCTIONS
TO THE SAINTS.
From the
Deseret News
On the 29th
of January, in the Tabernacle, Elder Orson Pratt, senior, addressed the Saints;
and, through an oversight, a portion of his remarks was printed in Vol. IX, No.
51, of the Deseret News, previous to being carefully revised. Since then, those
remarks have been examined by brother Pratt and the Council, and are now
printed as agreed upon by them, as follows:-
REMARKS BY
ORSON PRATT, TABERNACLE, JAN. 29, 1860.
I will read
a passage of Scripture to be found in Isaiah 52nd chap., 8th
verse-"Thy watchmen shall lift up the voice; with the voice together shall
they sing: for they shall see eye to eye, when the Lord shall bring again
Zion."
I will, this
morning, take the words of the ancient Prophet as the foundation for a few
remarks, applying them more directly to myself. And if they should be
applicable to the congregation before me, I hope that they, together with
myself, will be benefited by the same.
It is very
evident from this passage of holy Scripture that there is a period of time to
come in the last days, in which all of the Elders of Israel and all the
watchmen of Zion will understand alike, see alike, and have the same views in
regard to doctrine and principles, and all division of sentiment will be
entirely done away. Then that scripture will be fulfilled recorded in our
Lord's prayer, where he taught his disciples how to pray:-"Our Father, who
art in heaven, hallowed be thy name; thy kingdom come; thy will be done on
earth, as it is done in heaven."
When I
reflect that in heaven there is a perfect union of spirit and feeling among the
celestial throng; when I reflect that in that happy place there is no disunion
one with another-no different views, but that all will have the same mind and
feeling in regard to the things of God; and then reflect that the day is to
come when the same order of things is to be established here upon the earth;
and then look at the present condition of mankind, I am constrained to
acknowledge that there must be a great revolution on the earth. Where are there
two men abroad in the world that see eye to eye-that have the same view in
regard to doctrine and principle-that are of the same mind? They can scarcely
be found. I doubt whether they can be found in the world.
How is it
among us, the Latter-day Saints? One thing is true in regard to some few of
them-shall I say few? No; I will say many of them: they do actually, in the
great fundamental principles of the doctrine of Jesus Christ, see eye to eye. I
cannot suppose that in our infancy and childhood we can attain to all this
great perfection in a moment, and be brought to see and understand alike. But
there is one great heavenly standard or principle to which we must all come.
What is that heavenly standard or principle? It is the restoration of the holy
Priesthood, the living oracles of God, to the earth; and that Priesthood,
dictated, governed, and directed by the power of revelation, through the gift
of the Holy Ghost,-that is the standard to which all the Latter-day Saints and
the kingdom of God must come, in order to fulfil the prophecy I have read in
your hearing.
It matters
not how much information any man may have before he comes into this Church; it
matters not how extensively he may be taught in the arts and sciences of the
day-how extensively he may be taught in regard to various branches of learning;
it matters not how much natural wisdom he may be qualified with; it matters not
whether he has occupied a high station in the eyes of the world, or a low one;
it matters not what his prior condition may have been, when he repents before
God and enters into a covenant with the Father and the Son and with his
brethren, and manifests before them and the whole world that he forsakes the
world and the wisdom thereof, (that is, that which is called wisdom by the
world,)-that he is willing to forsake all things which are of the world that
are inconsistent with the character of God, his attributes, his word, and his
kingdom,-that very moment he comes to that point and goes forward in baptism he
becomes subject to a different power from what he had before been subject to.
He becomes subject to a certain authority that is different; he becomes subject
to an authority which has come from heaven-not an authority ordained of man-not
an authority which has been originated by human wisdom or by the learning of
mankind-not by inspired or uninspired books, for books never yet bestowed
authority, whether inspired or uninspired.
The
authority of Jesus Christ sent down from heaven, conferred upon man by his holy
angels, or by those that may have previously received Divine authority, is the
true and only standard here upon the face of our earth; and to this standard
all people, nations, and tongues must come, or be eventually taken from the
earth; for this is the only standard which will endure, and this is the only
authority which is everlasting and eternal, and which will endure in time and
throughout all eternity.
This brings
to my mind a revelation which was given in a General Conference on the 2nd day
of January, 1831, the Church then having been organized about nine months. All
the Saints were gathered together from various little Branches that had been
established in the house of Father Whitmer, whose sons became conspicuous in
this last dispensation as being witnesses of the Book of Mormon,-whose house
also became conspicuous as the place where the Prophet Joseph Smith received
many revelations and communications from heaven. In one small room of a
log-house, nearly all the Latter-day Saints (east of Ohio) were collected
together. They desired the Prophet of the Lord to inquire of God and receive a
revelation to guide and instruct the Church that were then present. Brother
Joseph seated himself at the table. Brother Sidney Rigdon, who was at that time
a member of the Church, having just arrived from the West, where he embraced
the Gospel through the administration of some of the Elders, was requested to
act as scribe in writing the revelation from the mouth of the Prophet Joseph. I
will read a portion of this revelation: -"And again I say unto you, Let
every man esteem his brother as himself; for what man among you having twelve
sons, and is no respecter of them, and they serve him obediently, and he saith
unto the one, Be thou clothed in robes and sit thou here; and to the other, Be
thou clothed in rags and sit thou there; and looketh upon his sons and saith, I
am just? Behold, this I have given unto you as a parable, and it is even as I am.
I say unto you, Be one; and if ye are not one, ye are not mine.
This I
consider is a very important item. Behold, "I say unto you, Be one; and if
ye are not one, ye are not mine."
This is very
pointed, plain, and definite language, that no man can misunderstand.
Upon what
principle are we to be one? It is by hearkening in all things to that eternal
and everlasting Priesthood which has been conferred upon mortal man upon the
earth. When I say that Priesthood, I mean the individual who holds the keys
thereof. He is the standard-the living oracle to the Church.
"But,"
says one, "suppose that we hearken to the word of God in the Old and New
Testament-suppose that we hearken to the word of God in the Book of Doctrine
and Covenants-suppose we hearken to the word of God in the Book of Mormon, and
at the same time we feel disposed in our hearts to lay aside the living
oracles, what then? I would answer, in the first place, that the premises are
false. Why? The very moment that we set aside the living oracles we set aside
the revelations of God. Why? Because the revelations of God command us plainly
that we shall hearken to the living oracles. Hence, if we undertake to follow
the written word, and at the same time do not give heed to the living oracles
of God, the written word will condemn us: it shows that we do not follow it
according to our profession. This is what I wish to bring home to myself as an
individual; and if the same thing will suit any other person in the
congregation, I hope that he will take it home to himself.
"But,"
inquires one, "how is it that you are going to apply this to
yourself?" I will tell you. But first let me quote from another revelation
contained in the Book of Doctrine and Covenants. Perhaps I had better read the
passage which I wish now to bring to your understanding:-"Behold, there
shall be a record kept among you; and in it thou shalt be called a Seer, a
Translator, a Prophet, an Apostle of Jesus Christ, an Elder of the Church
through the will of God the Father and the grace of our Lord Jesus Christ,
being inspired of the Holy Ghost to lay the foundation thereof, and to build it
up unto the most holy faith; which Church was organized and established in the
year of our Lord, eighteen hundred and thirty, in the fourth month, and in the
sixth day of the month which is called April. Wherefore, meaning the Church,
thou shalt give heed unto his words and commandments which he shall give unto
you as he receiveth them, walking in all holiness before me; for his word shall
ye receive as if from mine own mouth, in all patience and faith."
Here, then,
we perceive what is binding upon the Church of the living God, what was binding
upon them thirty years ago, and what has been binding upon them ever Since,
from the day that it was given, until the day the Prophet was martyred, down
until the year 1860, and until the present moment of time. All this time there
have been a kingdom and Church of the living God on the earth, and a man placed
at the head of that Church to govern, direct, counsel, preach, exhort, testify,
and speak the truth to the people, and counsel them in the things pertaining to
their duties and pertaining to the kingdom of God.
Now, then,
let me get back again.
The great
subject before me this morning is the words I have been repeating before you,
and how they apply to myself. There have been a few things wherein I have done
wrong-wherein I have disobeyed these instructions that are here laid
down-wherein, no doubt, I have offended the Lord, and wherein I have, no doubt,
grieved the feelings of my brethren; and inasmuch as I have done this, no doubt
I have also brought at many times darkness upon my own mind. I want to make a
confession to-day. I do not know that brother Brigham, or any of the rest of
the Twelve who have come here this morning, except brother Benson, knew of my
intentions. I did tell brother Benson I thought of making a confession this
morning, but the others were not aware of this. There are a few things which have
been a source of sorrow to myself, at different times, for many years.
Perhaps you
may be desirous to know what they are. I will tell you. There are some points
of doctrine which I have unfortunately thrown out before the people.
At the time
I expressed those views, I did most sincerely believe that they were in
accordance with the word of God. I did most sincerely suppose that I was
justifying the truth. But I have since learned from my brethren that some of
the doctrines I had advanced in the "Seer," at Washington, were
incorrect. Naturally being of a stubborn disposition, and having a kind of a
selfwill about me, and moreover supposing really and sincerely that I did
understand what true doctrine was in relation to those points, I did not feel
to yield to the judgment of my brethren, but believed they were in error. Now,
was this right? No, it was not. Why? Because the Priesthood is the highest and
only legitimate authority in the Church in these matters.
How is it
about this? Have we not a right to make up our minds in relation to the things
recorded in the word of God, and speak about them, whether the living oracles
believe our news or not? We have not the right. Why? Because the mind of man is
weak: one man may make up his mind in this way, and another man may make up his
mind in another way, and a third individual may have his views; and thus every
man is left to be his own authority, and is governed by his own judgment, which
he takes as his standard.
Do you not
perceive that this would, in a short time, cause a complete disunion and
division of sentiment throughout the whole Church? That would never fulfil the
words of my text-would never bring to pass the sayings of Isaiah, that their
watchmen should lift up their voice, &c.
In this
thing I have sinned; and for this I am willing to make my confession to the
Saints. I ought to have yielded to the views of my brethren. I ought to have
said, as Jesus did to his Father on a certain occasion, "Father, thy will
be done."
"You
have made this confession," says one; "and now we want to ask you a
question on the subject. What do you believe concerning those points now?"
I will
answer in the words of Paul: "I know nothing of myself; yet am I not
hereby justified: but he that judgeth me is the Lord." So far as
revelation from the heavens is concerned, I have had none in relation to those
points of doctrine.
I will tell
you what I have had revealed to me: I have had revealed to me that the Book of
Mormon is from God; I have had revealed to me that the Book of Doctrine and
Covenants is also from God; I have had revealed to me that this is the Church
and kingdom of God; I have had revealed to me that this is the last
dispensation of the fulness of times. These things are matters of knowledge
with me: I know them to be true, and I do know about many things in relation to
God and to future events. But, when I reflect upon the subject, I have very
little knowledge concerning many things. What do I know, for instance, about
much of what is revealed in the last book of the New Testament, called John's
Revelations? What do I know about much written in the book of Daniel? Some few
things are quite plain: but what do I understand in relation to some few of the
predictions in the 11th chapter of Daniel? I doubt whether there is a person,
unless he has been favoured with direct revelation from heaven, who knows but
very little about John's Revelations. What do I know about many things in
relation to the celestial kingdom? Has the celestial kingdom been opened to my
mind? No. Have I gazed upon it in vision? No. Have I seen God sitting on his
throne, surrounded by his holy angels? No. Have I knowledge of the laws and
order and government and rule which regulate that kingdom? No. If the
revelations seem to apparently convey this or that idea, still I may be
entirely mistaken in regard to the meaning of those revelations.
There is one
thing I will assure you of-God will never reveal anything to me, or to any
other man, which will come in contact with the views and revelations which he
gives to the man who holds the keys. We never need expect such a thing.
"But,"
inquires one, "have you not felt anxious that the Church should follow
your ideas as laid down in the Seer?" I have not. If I had, I should have
preached them; I should have tried to reason with you to convince you of their
apparent truth.
I have
always been anxious the Church should be governed by him who has the right to
govern it, to receive revelations, and to give counsel for its guidance,
through which correct doctrine comes and is unfolded to the children of men.
God placed
Joseph Smith at the head of this Church. God has likewise placed Brigham Young
at the head of this Church, and he has required you and me, male and female, to
sustain those authorities thus placed over us in their position; and that
authority is binding on all Quorums and individuals of Quorums. He has never
released you nor me from those obligations. We are commanded to give heed to
their words in all things, and receive their words as from the mouth of God, in
all patience and faith. When we do not this, we get into darkness. God has placed
them where they are, and requires you and me to continue in our faith and
patience to receive the truth at their hands. I am going to do it. I am going
to repent. I arose this morning to unburden my feelings in regard to these
matters.
What is
repentance? Is it merely to say we will do thus and so, and then go and do
directly to the contrary? When I say I am going to repent of these things, I
mean that I am going from this time henceforth, through the grace of God
assisting me, to try and show by my acts and by my words that I will uphold and
support those whom I do know God has placed over me to govern, direct, and
guide me in the things of this kingdom.
I do not
know that I shall be able to carry out those views; but these are my present
determinations. I pray that I may have grace and strength to perform this. I
feel exceedingly weak in regard to these matters.
I know what
I have got to conquer. I have to conquer my natural disposition and feelings
and bring them to bow to the authority God has instituted. I see no other way.
That is the only way for me and the only way for you. I see no possibility for
the words of my text to be fulfilled and brought to pass in any other manner.
You cannot devise or imagine any other way. The world have tried for six
thousand years to become united, and they never have been, and never will be
able to do it, if they should continue to remain as nations, kingdoms, and
peoples for six millions of years to come. They never can bring about this
oneness of sentiment and feeling by each man being his own standard. No: it
never was ordained by the Almighty to be brought about in that way.
The only way
for us is to have a true standard, which must be from heaven-a standard
ordained of God, which we can follow with the utmost confidence-a standard we
can have faith in-a standard to which all human wisdom and human judgment must
give way. Such a standard only will be eternal, and will prevail when all other
standards will fail.
Do my ideas
suit anybody else? It matters not whether they do or not: they suit me, and I
am going to put the coat on. I am preaching to myself this morning. I did not
come here to preach to the world, nor particularly to preach to the Saints; but
I wanted to preach to myself and see if I could not convert myself; and when I
can get converted myself, perhaps I may do some good in preaching to the Saints
and to the world.
Inasmuch as
there may have been any feelings in the hearts of the Latter-day Saints that
are now before me, I desire to do all in my power to bring about a complete
reconciliation. I wish the whole Territory were here, and all the good people
of England, and all the Saints that have ever seen any of my writings or read
my views; I would say to them all, Brethren, I make a confession: I have
sinned; I have been too stubborn; I have not yielded as I ought; I have done
wrong, and I will try to do so no more. And if the whole kingdom of God can be
reconciled with me, I shall be very glad. At least, I will do all I can to
obtain their reconciliation.
These are my
feelings to brother Brigham. I will make reconciliation to the Presidency, and
to the Twelve, and to the Church, so far as it is in my power, so far as I have
not yielded to my brethren.
I consider
these to be true principles. However imperfect I may have been, it has nothing
to do with the principles: the principles are from heaven. Amen.
Elder Pratt
sustains an unimpeachable character, so far as strict morality, tried
integrity, energy, zeal, faithfulness to his religion, and honesty in all
business transactions are concerned; but it will be readily perceived, from his
"Remarks," that he does not claim exemption from liability to err in
judgment in relation to "some points of doctrine." Brother Pratt's
preachings and teachings upon the first principles of the Gospel are excellent.
With regard
to the quotations and comments in the Seer as to Adam's having been formed
"out of the ground" and "from the dust of the ground,"
&c., it is deemed wisest to let that subject remain without further
explanation at present; for it is written that we are to receive "line
upon line," according to our faith and capacities, and the circumstances
attending our progress.
In the Seer,
pages 24 and 25, par. 22, brother Pratt states:-"All these Gods are equal
in power, in glory, in dominion, and in the possession of all things: each
possesses a fulness of truth, of knowledge, of wisdom, of light, of
intelligence; each governs himself in all things by his own attributes, and is
filled with love, goodness, mercy, and justice towards all. The fulness of all
these attributes is what constitutes God." "It is truth, light, and
love that we worship and adore: these are the same in all worlds; and as these
constitute God, he is the same in all worlds." "Wherever you find a
fulness of wisdom, knowledge, truth, goodness, love, and such like qualities,
there you find God in all his glory, power, and majesty. Therefore, if you
worship these adorable perfections, you worship God." Seer, page 117, par.
95:-"Then there will be no Being or Beings in existence that will know one
particle more than what we know; then our knowledge and wisdom and power will
be infinite, and cannot from thenceforth be increased or expanded in the least
degree." Same page, par. 96:-"But when they" (the Saints)
"become one with the Father and Son, and receive a fulness of their glory,
that will be the end of all progression in knowledge, because there will be
nothing more to be learned. The Father and the Son do not progress in knowledge
and wisdom, because they already know all things past, present, and to
come." Par. 97:-"There are none among them (the Gods) that are in
advance of the others in knowledge. Though some may have been Gods as many
millions of years as there are particles of dust in all the universe, yet there
is not one truth that such are in possession of but what every other God knows."
"None of these Gods are progressing in knowledge, neither can they
progress in the acquirement of any truth."
In his
treatise entitled "Great First Cause," page 16, par. 17, brother
Pratt states:-"All the organizations of worlds, of minerals, of
vegetables, of animals, of men, of angels, of spirits, and of the spiritual
personages of the Father, of the Son, and of the Holy Ghost, must, if organized
at all, have been the result of the self-combinations and unions of the
pre-existent, intelligent, powerful, and eternal particles of substance. These
eternal forces and powers are the Great First Causes of all things and events
that have had a beginning."
The
foregoing quoted ideas, and similar ones omitted to be quoted, with the
comments thereon, as advanced by brother Pratt in an article in the Seer,
entitled "Pre-existence of Man," and in his treatise entitled
"Great First Cause," are plausibly presented. But to the whole
subject we will answer in the words of the Apostle Joseph Smith on a similar
occasion. One of the Elders of Israel had written a long revelation which he deemed
to be very important, and requested brother Joseph to hear him read it. The
Prophet commended its style in glowing terms-remarked that the ideas were
ingeniously advanced, &c., &c., and that he had but one objection to
it. "What is that?" inquired the writer, greatly elated that his
production was considered so near perfect. The Prophet Joseph replied, "It
is not true."
This should
be a lasting lesson to the Elders of Israel not to undertake to teach doctrine
they do not understand. If the Saints can preserve themselves in a present
salvation day by day, which is easy to be taught and comprehended, it will be
well with them hereafter. BRIGHAM YOUNG, HEBER C. KIMBALL, DANIEL H. WELLS.
1860-April
30-Letter to Amasa Lyman and Charles C. Rich
1860-June-Letter
to Edward Hunter and Bishops of Utah No available copy of these messages has
been located.
Hearken,
O Ye Latter-day Saints, August 23, 1865
1865-1869
1865-August 23-MS 27:657-663 (October 21, 1865)
See note for Message
of January 29, 1860.
HEARKEN, O Ye
Latter-day Saints, and all ye inhabitants of the earth who wish to be Saints,
to whom this writing shall come.
(From the Deseret
News)
Happening lately,
while on a preaching trip to Cache Valley, to pick up a book which was lying on
a table in the house where we were stopping, we were surprised to find that it
was the book bearing the title, on the outside, of "Joseph Smith, the
Prophet;" and on the title page, "Biographical Sketches of Joseph
Smith, the Prophet, and his progenitors for many generations, by Lucy Smith,
mother of the Prophet; published for Orson Pratt by S. W. Richards,
Liverpool," &c. Our surprise at finding a copy of this work may be
accounted for, by the fact of our having advertized some time ago that the book
was incorrect, and that it should be gathered up and destroyed, so that no
copies should be left; and, from this, we had supposed that not a single copy
could be found in any of the houses of the Saints.
We now wish to
publish our views and feelings respecting this book, so that they may be known
to all the Saints in all the world. In Great Britain diligence has been used in
collecting and in disposing of this work, and we wish that same diligence
continued there and also exercised here, at home, until not a copy is left.
The inquiry may arise
in the minds of some persons, "Why do you want to destroy this book?"
Because we are acquainted with individual circumstances alluded to in it, and
know many of the statements to be false. We could go through the book and point
our many false statements which it contains, but we do not feel to do so. It is
sufficient to say that it is utterly unreliable as a history, as it contains
many falsehoods and mistakes. We do not wish such a book to be lying on our
shelves to be taken up in after years and read by our children as true history,
and we, therefore, expect the High Priests, the Seventies, the Elders, the
Bishops, and every one in the Church male and female, if they have such a book,
to dispose of it so that it will never be read by any person again. If they do not,
the responsibility of the evil results that may accrue from keeping it will
rest upon them and not upon us.
Without entering into
all the details of the writing of this book and its production in print, we may
say that at the time it was written, which was after the death of the Prophet
Joseph, mother Smith was seventy years old, and very forgetful. Her mind had
suffered many severe shocks, through losing a beloved husband and four sons of
exceeding promise, to whom she was fondly attached, three of whom had but
recently fallen victims to mobocratic violence, and she could, therefore,
scarcely recollect anything correctly that had transpired. She employed as an amanuensis
a lady by the name of Coray.
Those who have read
the history of William Smith, and who knew him, know the statements made in
that book respecting him, when he came out of Missouri, to be utterly false.
Instead of being the faithful man of God, and the Saint which he is there
represented to have been, he was a wicked man, and he publicly expressed the
hope that his brother Joseph would never get out of the hands of his enemies
alive; and he further said that if he had had the disposing of him, he would
have hung him years before.
When the book was
written, mother Smith sent it to us to examine. In company with some others,
who were acquainted with the circumstances alluded to in the book, we read the
manuscript, and we soon saw that it was incorrect. We paid the amanuensis who
wrote the book for mother Smith for a copy of the work, and that copy is now in
the Historian's Office, and has been in our possession ever since we left
Nauvoo. But the original manuscript was purloined, we suppose, from mother
Smith, and went into the hands of apostates, and was purchased of them by Orson
Pratt. He had the work published in England, We do not know that Samuel W.
Richards, who printed the work, knew anything about the manner in which it was
written, or how brother Pratt obtained it. He printed it, we suppose, as he
would any other book. But brother Pratt had it printed, and published it,
without saying a word to the First Presidency or the Twelve about what he was
doing. This is the way the book came into being. It was smuggled, juggled and
foisted into existence as a book.
The preface of this
book was written by brother Orson Pratt. In that he stated that the book was
"mostly written previous to the death of the Prophet, and under his
personal inspection," which statement is false, and which brother Pratt
afterwards corrected in the Deseret News, March 21, 1855, as follows:-
"This work was
first published in England, in 1853. I procured the manuscript while on my last
mission in the United States, and was informed, at the time, that most of the
work was written under the inspection of the Prophet; but from evidences since
received, it is believed that the greater part of the manuscript did not pass
under his review, as there are items which are ascertained to be
incorrect."
Many of the Saints
may not know that the book is inaccurate; but those who have been instructed
respecting its character, and will still keep it on their tables, and have it
in their houses as a valid and authentic history for their children to read,
need rebuke. It is transmitting lies to posterity to take such a course, and we
know that the curse of God will rest upon every one, after he comes to the
knowledge of what is here said, who keeps these books for his children to learn
and believe in lies.
We wish those who
have these books to either hand them to their Bishops for them to be conveyed
to the President's or Historian's Office, or send them themselves, that they
may be disposed of; and they will please write their names in the books, with
the name of the place where they reside, and if they wish to hand them over
without pay in return, state so; and if they wish to get pay for them, state
whether they desire it applied on Tithing, or wish the value returned in other
books.
When we commenced
this article, we did not think of extending our comments beyond the work
already alluded to. We consider it our duty, however, and advisable for us to
in corporate with this which we have already written, our views upon other
doctrines which have been extensively published and widely received as the
standard and authoritative doctrines of the Church, but which are unsound. The
views we allude to, and which we deem objectionable, have been published by
Elder Orson Pratt. We have expressed our disapproval of some of these doctrines
through the columns of the Millennial Star, published in England, and the
Deseret News of this city. There are others, however, of a kindred character,
which have not been alluded to in public print, that also require comment, in
order that a correct understanding may be had by the Saints respecting them. We
do not wish incorrect and unsound doctrines to be handed down to posterity
under the sanction of great names to be received and valued by future
generations as authentic and reliable, creating labor and difficulties for our
successors to perform and contend with, which we ought not to transmit to them.
The interests of posterity are, to a certain extent, in our hands. Errors in
history and in doctrine, if left uncorrected by us who are conversant with the
events, and who are in a position to judge of the truth or falsity of the
doctrines, would go to our children as though we had sanctioned and endorsed
them. Such a construction could very easily be put upon our silence respecting
them, and would tend to perplex and mislead posterity, and make the labor of
correction an exceedingly difficult one for them. We know what sanctity there
is always attached to the writings of men who have passed away, especially to
the writings of Apostles, when none of their contemporaries are left, and we,
therefore, feel the necessity of being watchful upon these points. Personal
feelings and friendships and associations ought to sink into comparative
insignificance, and have no weight in view of consequences so momentous to the
people and kingdom of God as these.
Moses wrote the
history of creation, and we believe that he had the inspiration of the Almighty
resting upon him. The Prophets who wrote after him were likewise endowed with
the Spirit of revelation. The Apostles of Jesus Christ, the Savior of the
world, the personal witnesses of his ministry, revealed many great and glorious
truths to the people. The Prophet Joseph, in our own day, was chosen of God,
and ordained as a Seer and Revelator, and was made the means of bringing much
knowledge to light respecting God and the things of God. But nod of these
Prophets and Apostles-no, not even the Son of God himself-has ever been able,
to our knowledge, to inform the world respecting the "Great First
Cause," and to explain how the first organized Being was originated. They
never were able to reveal to man that every part of the Holy Spirit, however
minute and infinitesimal, possessed "every intellectual or moral attribute
possessed by the Father and the Son;" or that "the spiritual
personages of the Father and the Son and the Holy Ghost, if organized at all,
must have been the result of the self-combinations and unions of the
pre-existent, intelligent, powerful and eternal particles of matter." The
reader may inquire, "Why could they not reveal this?" It was because
there was no such fact in existence. They were evidently content with the
knowledge that from all eternity there had existed organized beings, in an
organized form, possessing superior and controlling power to govern what
brother Pratt calls the "self-moving, all-wise and all-powerful particles
of matter," and that it was neither rational nor consistent with the
revelations of God and with reason and philosophy, to believe that these latter
Forces and Powers had existed prior to the Beings who controlled and governed
them. But to teach these ideas and to make them public to mankind, after so
many ages of ignorance respecting them, has been reserved, according to his own
arguments, for brother Orson Pratt. We must do brother Orson Pratt the justice,
however, to say that he has never claimed to know these things by revelation;
still he has published them to the world as facts, and as doctrines of the
Church of Jesus Christ of Latter-day Saints.
In remarks which
brother Pratt made in Great Salt Lake City, Jan. 29, 1860-remarks which were
prompted upon learning our views respecting the doctrines that he had
published, and which he delivered without giving intimation of any such
intention-while speaking in relation to the things which were deemed
objectionable and erroneous by the First Presidency and Twelve-he confessed
that he had erred and done wrong in publishing them. He said, that "So far
as revelation from the heavens is concerned, I have had none in relation to
those points of doctrine;" and he further said, on this same subject,
"There is one thing I will assure you of, God will never reveal anything
to me, or to any other man, which will come in contact with the views and
revelations which he gives to the man who holds the keys. We never need expect
such a thing." These remarks were published in the Deseret News, July 25,
1860, and the First Presidency appended to them the following comments:-
"Elder Pratt
sustains an unimpeachable character, as far as strict morality, tried
integrity, industry, energy, zeal, faithfulness to his religion, and honesty in
all business transactions are concerned, but it will be readily perceived from
his remarks, that he does not claim exemption from liability to err in judgment
in relation to some points of doctrine. Brother Pratt's preachings and
teachings upon the first principles of the Gospel are excellent.
"With regard to
the quotations and comments in the Seer as to Adam's having been formed 'out of
the ground' and 'from the dust of the ground,' &c., it is deemed wisest to
let that subject remain without further explanation, for it is written that we
are to receive 'line upon line,' according to our faith and capacities, and the
circumstances attending our progress.
In the Seer, pages 24
and 25, par. 22, brother Pratt states:
"All these gods
are equal in power, in glory, in dominion, and in the possession of all things;
each possesses a fulness of truth, of knowledge, of wisdom, of light, of
intelligence; each governs himself in all things by his own attributes, and is
filled with love, goodness, mercy and justice towards all. The fulness of all
these attributes is what constitutes God. It is truth, light and love that we
worship and adore; these are the same in all worlds; and as these constitute
God, he is the same in all worlds;" "wherever you find a fulness of
wisdom, knowledge, truth, goodness, love and such like qualities, there you
find God in all his glory, power and majesty-therefore, if you worship these
adorable perfections, you worship God."
Seer, page 117, par.
95:-
"Then there will
be no Being or Beings in existence that will know one particle more than what
we know; then our knowledge and wisdom and power will be infinite, and cannot,
from thenceforth, be increased or expanded in the least degree."
Same page, par. 96:-
"But when they
(the Saints) become one with the Father and the Son, and receive a fulness of
their glory, that will be the end of all progression in knowledge, because
there will be nothing more to he learned. The Father and the Son do not
progress in knowledge and wisdom, because they already know all things past,
present and to come."
Par. 97:-
"There are none
among them (the Gods) that are in advance of the others in knowledge; though
some may have been Gods as many millions of years as there are particles of
dust in all the universe, yet there is not one truth that such are in
possession of, but what every other God knows." "None of these Gods
are progressing in knowledge, neither can they progress in the acquirement of
any truth."
In his treatise
entitled "Great First Cause," page 16, par. 17, brother Pratt
states:-
"All the
organizations of worlds, of minerals, of vegetables, of animals, of men, of
angels, of spirits, and of the spiritual personages of the Father, of the Son,
and of the Holy Ghost, must, if organized at all, have been the result of the
self-combinations and unions of the pre-existent, intelligent, powerful and
eternal particles of substance. These eternal forces and powers are the great
first causes of all things and events that have had a beginning."
The foregoing quoted
ideas, and similar ones omitted to be quoted, with the comments thereon, as
advanced by brother Pratt in an article in the Seer, entitled
"Pre-existence of man," and in his treatise entitled "Great
First Cause," are plausibly presented. But to the whole subject we will
answer in the words of the Apostle Joseph Smith, on a similar occasion. One of
the Elders of Israel had written a long communication which he deemed to be
very important, and requested brother Joseph to hear him read it. The Prophet
commended his style in glowing terms, remarked that the ideas were ingeniously
advanced, &c., &c., and that he had but one objection to it. "What
is that?" inquired the writer, greatly elated that his production was
considered so near perfect. The Prophet Joseph replied, "It is not
true."
This should be a
lasting lesson to the Elders of Israel not to undertake to teach doctrine they
do not understand. If the Saints can preserve themselves in a present salvation
day by day, which is easy to be taught and comprehended, it will be well with them
hereafter. BRIGHAM YOUNG, HEBER C. KIMBALL, DANIEL H. WELLS."
Proclamation
of the First Presidency and Twelve, October 21, 1865
1865-October 21-MS October 21,
1865
See note for Message of January
29, 1860.
PROCLAMATION of The First
Presidency and Twelve.
In an article entitled "The
Holy Spirit," published by brother Pratt in the Millennial Star of October
15th, and November 1, 1850, pages 305-309, and pages 325-328, it is stated,
among other things, in relation to the Holy Spirit, that,
"Each part of this substance
is all-wise and all-powerful, possessing the same knowledge and the same truth.
The essence can be divided into parts like all other matter, but the truth
which each part possesses is one truth, and is indivisible; and because of the
oneness of the quality, all these parts are called but ONE God. There is a
plurality of substance, but a unity of quality; and it is this unity which
constitutes the one God which we worship. When we worship the Father, we do not
worship merely his substance, but we worship the attributes of that substance;
so likewise, when we worship the Son, we do not merely worship the essence or
substance of the Son, but we worship because of his qualities or attributes; in
like manner when we worship the Spirit, we do not merely worship a personal
substance or a widely diffused substance, but we worship the attributes and
qualities of this substance; it is not then the essence alone which is the
object of worship, but it is the qualities of the essence. These attributes and
qualities, unlike the essence, are undivided; they are whole and entire in
every part. A truth is not two truths because it dwells in two or more beings,
but we worship it as one truth wherever we find it. Hence, if the qualities and
attributes are the principal cause of our worship, we worship them as one and
the same, wherever they are found, whether in a million of substances or only
in one. If these qualities and attributes dwell in all their fulness in every
substance of the universe, then one and the same God would dwell in every
substance, so far as the qualities are concerned. That the qualities are the
real object of worship, and not the essence, is evident from the fact that all
essences without their qualities, must be alike in nature, if not in form and
magnitude. Therefore one essence without qualities has no more claim to our
worship than another."
And again he says:—
"We can form some conception
of the extreme minuteness of these all-powerful and all-wise atoms of
substance, when we reflect that they are capable of being in and through all
things. Now there are many solids so dense, that many millions of millions of
particles are collected in a space not larger than a grain of mustard seed; now
the pores between these particles must be still more minute than the particles
themselves; therefore, the particles of that all-wise substance, which is in
and through all things, must be sufficiently minute to enter these extremely
small pores, surrounding every atom, and pervading the whole mass, governing
and controlling it according to fixed and definite laws."
In a tract, bearing the same
title as the article just quoted from, one of a series of eight tracts which
brother Pratt published in England in the year 1856, in reasoning upon the difference
between the Holy Spirit and the being known as the Holy Ghost, it is stated on
page 51, par. 11, that
"On this occasion [the day
of Pentecost,] portions of this Holy Fluid assumed the form of 'Cloven Tongues
like as of Fire.' It is very doubtful whether a permanent personal spirit would
dissolve its personality, and transform its parts into one hundred and twenty
tongues, having the appearance of fire. But a living, self-moving fluid
substance might transform itself into any shape it pleased, and render itself
visible in the form of tongues, or in the form of a dove, or in a personal
form, resembling the image of man."
And further on page 53, par. 18,
he says:-
"This boundless ocean of
spirit possesses in every part, however minute, a will, a self-moving power,
knowledge, wisdom, love, goodness, holiness, justice, mercy, and every
intellectual and moral attribute possessed by the Father and the Son. Each
particle of this Holy Spirit knows, every instant, how to act upon the other materials
of nature with which it is immediately associated: it knows how to vary the
gravitating tendency of a particle of matter, every moment, precisely in the
inverse ratio of the square of its distance from every other particle in the
universe. Where an infinite number of particles of matter are in motion, and
every instant changing their relative distances from each other, it must
require an overwhelming amount of discernment and knowledge, for each particle
of the spirit to perceive every motion of every other particle, and every
instant to know the relative positions and distances of every particle in the
universe. And yet without such knowledge, the gravitating intensity could not
be varied according to the strict law which is known to exist. For the Holy
Spirit to move all the materials of nature, according to this one law, requires
a wisdom and knowledge incomprehensible to mortal man."
Again, on page 53, par. 20, it is
stated that,
"Man has been accustomed to
associate wisdom, knowledge, love, joy, and all the other faculties and
passions, with an organized being or personality. Therefore, when he is
informed that the Holy Spirit possesses all these attributes, he, from habit,
supposes it to be a person; but there is no necessary connection between these
attributes and a personality. Indeed, there is no reason why these attributes
may not also belong to a fluid substance. We see life and voluntary motion
exhibited by beings of every conceivable shape and magnitude, from man down
through every grade of existence to the microscopic animalcules. Many of these
inconceivably small beings appear to be merely minute globules or particles of
living substance. Such being the case, why may not the still smaller particles
of the Holy Spirit be alive also? and why may they not also possess all the
elementary attributes of a spiritual personage or organization? Is there
anything in the mere shape or magnitude of organized spirit-matter, that should
cause it to differ in its elementary attributes from unorganized spirit-matter?
Certainly not. Therefore, it is perfectly analogous with what we see in nature,
to attribute life, voluntary motion, and numerous other attributes and
qualities, to a fluid substance, or to each of its particles."
And on page 55, par. 25, it is
said that,
"By the power of Their [the
Father and the Son] word the Spirit would set those worlds into harmonious
motion; by the power of Their word the Spirit would move the particles in
nature according to the law of gravitation; by Their word the Spirit would move
every substance according to the varied laws which now exist. By the power of
Their word the Spirit could suspend its operations in one way, and operate in
another, directly opposite, causing what the world generally calls a miracle.
Through the agency of such a universal Spirit, a person could exercise almighty
power, throughout every department of nature. Particles, worlds and universes
would obey, the Spirit being the great grand executor of all the sublime and
majestic movements exhibited in boundless space."
On the same page, par. 27, it
reads,
"But if the body of each
Saint is full of the Holy Ghost, it is evident that this holy substance
dwelling in each temple, must assume the same shape and magnitude as the temple
which it fills. If any one should, by vision, behold the tabernacle of man
filled throughout with this substance, he would perceive it existing in a
personal form of the same size and shape as the human spirit or tabernacle. And
if he should behold a million of such bodily temples thus filled, he would see
a million of personal beings called the Holy Ghost; but each one of these,
though one with all the others in the attributes, would be distinct in
substance from all the rest. They are distinct personal forms which the
spiritual fluid assumes, upon entering human bodies, so as to accommodate
itself to the size and form of the respective human temples which it
inhabits."
We have quoted some of the items
which stand out most prominently in the publications referred to, and which
strike us as being most objectionable. They are self-confounding and conflict
one with another, and, to our minds, some of the statements, if pursued to
their legitimate conclusion, would convey the idea that the physical and
spiritual organization of a human being conferred no additional powers or
benefits on the creature thus organized, but that any single atom of the
"spiritual fluid," however minute, possessed every attribute that an
organized being could possess. Yet it will readily be perceived, upon
reflection, that attributes never can be made manifest in any world except
through organized beings.
There are great and important
truths connected with the eternities of our God and with man's existence past,
present and future, which the Almighty, in his wisdom, sees fit to conceal from
the children of men. The latter are evidently unprepared to receive them, and
there could be no possible benefit accrue to them, at present, from their
revelation. It is in this light that we view the points of doctrine which we
have quoted. If they were true, we would think it unwise to have them made
public as these have been. But the expounder of these points of doctrine
acknowledges that he has not had any revelation from the heavens in relation to
them, and we know that we have had no revelation from God respecting them,
except to know that many of them are false, and that the publication of all of
them is unwise and objectionable. They are mere hypotheses, and should be
perused and accepted as such, and not as doctrines of the Church. Whenever
brother Orson Pratt has written upon that which he knows, and has confined
himself to doctrines which he understands, his arguments are convincing and
unanswerable; but, when he has indulged in hypotheses and theories, he has
launched forth on an endless sea of speculation to which there is no horizon.
The last half of the tract entitled "The Holy Spirit," contains
excellent and conclusive arguments, and is all that could be wished; so also
with many of his writings. But the Seer The Great First Cafe, the article in
the Millennial Star of October 15th, and November 1, 1850, on the Holy Spirit,
and the first half of the tract, also on the Holy Spirit, contain doctrines
which we cannot sanction, and which we have felt impressed to disown, so that
the Saints who now live, and who may live hereafter, may not be misled by our
silence, or be left to misinterpret it. Where these objectionable works, or
parts of works, are bound in volumes, or otherwise, they should be cut out and
destroyed; with proper care this can be done without much, if any, injury to
the volumes.
It ought to have been known,
years ago, by every person in the Church-for ample teachings have been given on
the point-that no member of the Church has the right to publish any doctrines,
as the doctrines of the Church of Jesus Christ of Latter-day Saints, without
first submitting them for examination and approval to the First Presidency and
the Twelve. There is but one man upon the earth, at one time, who holds the
keys to receive commandments and revelations for the Church, and who has the
authority to write doctrines by way of commandment unto the Church. And any man
who so far forgets the order instituted by the Lord as to write and publish
what may be termed new doctrines, without consulting with the First Presidency
of the Church respecting them, places himself in a false position, and exposes
himself to the power of darkness by violating his Priesthood.
While upon this subject, we wish
to warn all the Elders of the Church, and to have it clearly understood by the
members, that, in the future, whoever publishes any new doctrines without first
taking this course, will be liable to lose his Priesthood. BRIGHAM YOUNG, HEBER
C. KIMBALL, ORSON HYDE, JOHN TAYLOR, WILFORD WOODRUFF, GEORGE A. SMITH, AMASA
M. LYMAN, EZRA T. BENSON, CHARLES C. RICH, LORENZO SNOW, ERASTUS SNOW, FRANKLIN
D. RICHARDS, GEORGE Q. CANNON.
TO THE SAINTS IN ALL THE WORLD.
DEAR BRETHREN,-Permit me to draw
your attention to the proclamation of the First Presidency and Twelve,
published in the DESERT NEWS, and copied into the MILLENNIAL STAR of the 21st
inst., in which several publications that have issued from my pen are
considered objectionable. I, therefore, embrace the present opportunity of
publicly expressing my most sincere regret, that I have ever published the
least thing which meets with the disapprobation of the highest authorities of
the Church; and I do most cordially join with them in the request, that you
should make such dispositions of the publications alluded to, as counselled in
their proclamation.
London, Oct. 25, 1865 ORSON
PRATT, Sen.
