Continuing to follow the line of presumptive evidence I call attention to the fact that the doctrines taught by Joseph Smith are scriptural and perfect in every particular. I do not mean this to apply to all that he is alleged3 to have taught and that is to be found in imperfectly reported discourses5 or handed down by the still more uncertain vehicle of word of mouth tradition; but those doctrines which he taught ex cathedra by which I mean those doctrines that he taught in his official capacity as a Prophet and witness for God, as the President of the Church of Christ.[1]
I do not wish to be understood as saying that Joseph Smith did not teach doctrines which perhaps are not to be found in the Bible; for since the Bible itself is fragmentary, containing at most but part of that which God has revealed to man, it does not contain all the truth; nor does it contain a fullness of the truth concerning some of those matters of which it treats; and hence in the revelations which the Lord has given to Joseph Smith, there are many truths in respect to which the Bible is silent; and in other instances the modern revelations contain the truths spoken of in the Bible in greater fullness. But since the Prophet recognized the Bible as the word of God; and imperfect only so far as imperfection may result from its being fragmentary and marred6 through faulty translations, his revelations and teachings must be in harmony with the truths of the Bible. The Bible thus becomes, in some measure, at least, a standard by which to test the truths of Joseph Smith's claims and work. Speaking broadly, his doctrines must be in harmony with the Bible, and while much that he teaches may go beyond that which was written in the Jewish scriptures7, yet between his doctrines and those of the Bible, so far as the latter treats of the same themes, there must be substantial agreement.
The doctrines which our Prophet teaches as the revelations of God, must be perfect in every particular; for since he claims to have received them from the Lord Almighty9 at first hand, by revelation, there is left no room to plead the error of historians or of translators, and certainly the Lord would not reveal erroneous or untrue doctrine1.
The force of the argument in favor of the genuineness of the claims of Mr. Smith derived11 from the fact that his doctrines are scriptural and perfect in every particular, as in the case of the argument based upon the fitness there was in the order of the development of the great work, is best seen from the negative side, that is, by contemplating12 what the result would be if his doctrines were absolutely contrary to the Bible, and imperfect in some particulars. If such a thing could be demonstrated, it would prove fatal to the validity of his pretensions13; and therefore, if on the one hand the finding of unscriptural and imperfect doctrine would be so disastrous14 to his pretensions, on the other, if it can be shown that his doctrines are in harmony with the Bible and perfect in every particular—such a fact should be accepted as a strong presumptive evidence that he was a true witness and prophet sent of God.
With these considerations in mind, let us examine his doctrines. I wish to say, however, that some of the doctrines briefly15 noticed here will receive, because of their importance, special attention in subsequent chapters devoted16 to their attention.
First, then, Joseph Smith taught the existence of God, the Father, the Creator of heaven and earth; that Jesus Christ is the Son of God, in whose name the Father is to be worshiped; that the Holy Ghost is a witness for the Father and the Son, and that these three constitute the Godhead or Grand Presidency17 of heaven and earth.
Second, he taught that God the Father so loved the world that he gave his only begotten18 Son for the redemption of mankind; that Jesus Christ suffered temptations but gave no heed19 to them; that he was crucified, died, and rose again the third day; that he ascended20 into heaven to sit down on the right hand of the Father, to reign21 with almighty power according to the will of God. This is all so perfectly4 in harmony with the well known teachings of the Bible that I do not deem it necessary to give references to particular texts in proof of it.
Third, he taught that men will be punished for their own sins and not for Adam's transgression22; that through the atonement of Christ all mankind may be saved by obedience23 to the laws and ordinances24 of the gospel.[2] Since the agency of man was not involved in the transgression of Adam, it is just that they should be delivered from the consequences of that transgression unconditionally25, hence Joseph Smith teaches that through and by the atonement wrought26 out in the suffering and death of Jesus Christ, and without obedience to any conditions whatsoever27, all men will be saved from the consequences of Adam's transgression, that is, they will be redeemed28 through the resurrection of the dead from that death which came upon our race through Adam's disobedience. This teaching is in harmony with the scripture8 which says: "Now is Christ risen from the dead and become the first fruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive."[3]
But not alone from the consequences of Adam's transgression does the gospel save men, but also from the consequences of their own sins, on condition of their obedience to the laws and ordinances of the gospel. The beauty and justice of this doctrine is apparent when we regard it in relation to the doctrine we have just considered: All men are to be saved from the consequences of Adam's transgression without compliance29 with any conditions whatsoever, because their agency was not involved in the transgression; but to be saved from the consequences of their own sins—their personal violations30 of God's laws, certain conditions are to be complied with because their agency was exercised in the act of transgression, and justice has a claim upon them and may command their obedience to conditions.
Joseph Smith taught that those laws and ordinances to be obeyed are, "first, faith in the Lord Jesus Christ; second, repentance31; third, baptism by immersion32 for the remission of sins; fourth, laying on of hands for the gift of the Holy Ghost."[4]
Fourth, he taught that a man must be called of God, by prophecy and by the laying on of hands, by those who are in authority to preach the gospel and administer in the ordinances thereof.
Fifth, he taught that the church of Christ should be organized in the same manner—i. e., with the same officers that existed in the primitive33 church, viz.: Apostles, prophets, seventies, bishops34, elders, pastors35, teachers, evangelists, etc.
Sixth, he taught that all the spiritual gifts of the gospel could be possessed36 and exercised today as well as in former times—the gift of tongues, prophecy, revelation, visions, healings, interpretation37 of tongues, etc.[5]
Seventh, he taught that the Bible was the word of God as far as it is translated correctly and also taught that the Book of Mormon was the word of God.[6] Indeed the Prophet taught men to believe all that God has revealed, all that he at present reveals, and also said that the Lord would reveal many great and important things in the future pertaining38 to the kingdom of God.[7]
Eighth, he taught that there would be a literal gathering39 of Israel, and a restoration of the ten tribes; that a city called Zion would be built upon the continent of North America; that Christ will reign personally upon the earth, and that the earth will be renewed and receive its paradisic glory.[8]
Ninth, Joseph Smith claimed for himself and his followers40 the right to worship Almighty God according to the dictates41 of their own consciences, but conceded the same privilege to all other men, let them worship how, where or what they may.[9] "We believe," said he, "in being honest, true, chaste42, benevolent43, virtuous44, and in doing good to all men. Indeed we may say that we follow the admonition of Paul: 'We believe all things, we hope all things;' we have endured many things and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report, or praiseworthy, we seek after these things."[10]
This is, of course, but an epitome45 of the teachings of the Prophet, and as before stated a number of these doctrines will be considered in chapters by themselves; but even in this epitome there may be discerned the outlines of a great work, the harmonious46 parts of a great and perfect whole; a system which contemplates47 the completion of the work of redemption for the whole race of men and of the earth itself—a conception of the mighty10 purposes of God which far out-runs anything which the mind of Joseph Smith unaided by the inspiration of God was capable of perceiving.
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1
doctrine
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| n.教义；主义；学说 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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alleged
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| a.被指控的，嫌疑的 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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discourses
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| 论文( discourse的名词复数 )； 演说； 讲道； 话语 | |
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marred
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| adj. 被损毁, 污损的 | |
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scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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9
almighty
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| adj.全能的，万能的；很大的，很强的 | |
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mighty
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| adj.强有力的；巨大的 | |
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derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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12
contemplating
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| 深思，细想，仔细考虑( contemplate的现在分词 )； 注视，凝视； 考虑接受（发生某事的可能性）； 深思熟虑，沉思，苦思冥想 | |
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pretensions
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| 自称( pretension的名词复数 )； 自命不凡； 要求； 权力 | |
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disastrous
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| adj.灾难性的，造成灾害的；极坏的，很糟的 | |
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briefly
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| adv.简单地，简短地 | |
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devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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presidency
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| n.总统(校长，总经理)的职位(任期) | |
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begotten
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| v.为…之生父( beget的过去分词 )；产生，引起 | |
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heed
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| v.注意，留意；n.注意，留心 | |
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ascended
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| v.上升，攀登( ascend的过去式和过去分词 ) | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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transgression
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| n.违背；犯规；罪过 | |
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obedience
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| n.服从，顺从 | |
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ordinances
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| n.条例，法令( ordinance的名词复数 ) | |
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unconditionally
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| adv.无条件地 | |
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wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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whatsoever
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| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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redeemed
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| adj. 可赎回的，可救赎的 动词redeem的过去式和过去分词形式 | |
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compliance
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| n.顺从；服从；附和；屈从 | |
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violations
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| 违反( violation的名词复数 )； 冒犯； 违反（行为、事例）； 强奸 | |
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repentance
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| n.懊悔 | |
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immersion
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| n.沉浸；专心 | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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bishops
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| （基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象 | |
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pastors
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| n.（基督教的）牧师( pastor的名词复数 ) | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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interpretation
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| n.解释，说明，描述；艺术处理 | |
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pertaining
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| 与…有关系的，附属…的，为…固有的(to) | |
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gathering
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| n.集会，聚会，聚集 | |
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followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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41
dictates
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| n.命令，规定，要求( dictate的名词复数 )v.大声讲或读( dictate的第三人称单数 )；口授；支配；摆布 | |
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42
chaste
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| adj.贞洁的；有道德的；善良的；简朴的 | |
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43
benevolent
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| adj.仁慈的，乐善好施的 | |
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44
virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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45
epitome
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| n.典型，梗概 | |
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46
harmonious
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| adj.和睦的，调和的，和谐的，协调的 | |
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47
contemplates
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| 深思，细想，仔细考虑( contemplate的第三人称单数 )； 注视，凝视； 考虑接受（发生某事的可能性）； 深思熟虑，沉思，苦思冥想 | |
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