In the midst of these early tribulations9, the plain and simple Gospel was becoming involved and mystified by the many opposing sects10 which professed12 to believe in Jesus; and yet it retained so much of divinity as enabled it to resist persecution4 and idolatry, and made it, in the fourth century, the established religion of Rome.
This elevation14 was not achieved without some sacrifice of identity. And in the commingling15 with error, truth yielded much.[3]
The Roman emperor, Constantine I., was led to show favor to the unpopular people; but his friendliness16 to Christianity demanded and received its price. He sought as much the welfare of the state as the progress of the religion to which he had been only in part converted; and when he exacted concessions17 of creed18 and principle, the Fathers felt forced to comply. It was Constantine who called the first Council of Nice. He presided over its opening session, and dictated19 its policy in accordance with his own imperial ambitions.[4]
From that time on, for twelve hundred years, the Church of Rome grew in lustful20 power. The first great check was when the German monk21, Martin Luther, with bared feet, fled in disappointment from the debauched court of Pope Leo X. Luther's courage partly stripped the idol13 of its awe-invoking cloak of mystery and dread22 threats; and never more did the whole civilized23 world crouch24 in terror at the feet of Rome.
The freedom of thought heralded25 by the Reformation, at last found its abuse in the Age of Reason and the blasphemy26 of the French Revolution. At first rejecting Christianity for a dream of paganism restored, the infidels, in turn, exchanged pagan mythology27, with its gods many, for their own new mythology, with its gods none.
This tempest of profane28 unbelief was too violent to be enduring. A re-awakening to religious fervor29 was manifest in Christendom. Men gladly blotted30 from their memories the dread of the auto-da-fe; the inquisition dungeons31 and racks of Spain and Italy, the funeral fires of England, the witch-hanging and Quaker-driving of the New World, and all the atrocities32 sacrilegiously practiced as ceremonies of worship. Mankind turned back by thousands to find satisfaction for their inherent necessity—belief in a Higher Power.
But that Higher Power was itself an unfathomable mystery. God had been misunderstood for centuries. Much of the world had known nothing of Him —His nature or His purposes—from the death of Christ's Apostles. The men who had known Him walked no more in the midst of mankind. Prophets and apostles, while they lived, taught their fellow-men that he was a distinct personality—a glorious Being in whose likeness33 man was created. Jesus Christ, the Son of God, was declared "to be made like unto his brethren"—"made in the likeness of men"—and "in the likeness of sinful flesh;" yet inspired men claimed Him as being "in the form of God"—"the express image of His person"—"the image of the invisible God." But, as generations and centuries passed, true knowledge concerning the Creator faded away. A spiritual meaning concerning His personage and attributes was given to the testimony34 of those who had known Him. Modern sectarianism taught the world that God, the Father, of whose person Jesus was the "express image," was an all-pervading God of spirit—a Being who, without any tangible35 existence, is everywhere in the material world—a Being "without body, parts or passions," "whose center was nowhere and whose circumference36 was everywhere." Professing37 to have an understanding of the Deity38, they differed but little from the Pantheists, who, rejecting a personal God, made bold avowal39 of an all-existing God of nature—the combined forces and laws which are manifested in the existing universe.
Thus blinded, how could mankind offer true worship to the Lord of heaven and earth?
The Eastern World had lost this knowledge of the Lord earlier than the Western Hemisphere. Upon the land of North America, four hundred years after the birth of our Savior and Master, there stood at least one man who knew the Lord God Almighty40 as a distinct personality, a Being capable of communicating Himself to man. That man was Moroni, the son of Mormon, whose testimony abides42 now and must abide41 through all the ages to come.[5]
It was upon this land that Jesus last appeared to His brethren who dwelt in mortality; and it was predestined that upon this land man was to first receive a renewal43 of divine revelation. After the discovery of the hemisphere which had been so long concealed44 from the knowledge of those who had dwelt upon the other parts of the earth, nearly three centuries elapsed before a nation with a charter of liberty divinely ordained45 was established. In God's providence46 it was necessary that those who had been led here by His hand should receive political emancipation47 to prepare the way for the restoration of the gospel in its purity and the Church of Christ in the plenitude of its power. Political salvation48 had first been declared, that men's bodies might be free and their souls be filled with high aspirations49 to prepare for the greater enfranchisement50 and redemption which were to appear.
The period succeeding the Revolution was filled with a veritable Babel of religious creeds51. Every obsolete52 tradition was revived; every possible human fancy of doctrine53 was promulgated54; and each found its upholding sect11. Confusion and doubt waxed fat, feeding upon human fears. No earthly wisdom could bring peace to the sects or make harmony among the creeds.
It became the ripe hour for the Heavens to open and with their Celestial55 light show to man the way out of the abyss into which he had fallen. It became the hour for the re-establishment of heavenly truth —the Gospel of Christ and its direct communications between God and humanity: a religion which should cast off alike the skepticism of "reason" and the shackles56 of superstition; a religion which should be bold in righteous faith and convincing in its revealed philosophy. By Divine aid the way had been paved for this renewal.
For the greater part of eighteen hundred years humanity had been perverting57 the Gospel of Jesus, the Anointed.
Then the Eternal Father, and His Son Jesus Christ, revealed themselves from heaven. This glorious manifestation58 was followed by the angel flying in the midst of heaven, who proclaimed that the restoration of the Gospel had come.

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1
reign
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n.统治时期,统治,支配,盛行;v.占优势 | |
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dominant
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adj.支配的,统治的;占优势的;显性的;n.主因,要素,主要的人(或物);显性基因 | |
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3
superstition
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n.迷信,迷信行为 | |
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persecution
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n. 迫害,烦扰 | |
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Christians
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n.基督教徒( Christian的名词复数 ) | |
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lasting
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adj.永久的,永恒的;vbl.持续,维持 | |
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irresistible
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adj.非常诱人的,无法拒绝的,无法抗拒的 | |
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infamy
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n.声名狼藉,出丑,恶行 | |
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tribulations
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n.苦难( tribulation的名词复数 );艰难;苦难的缘由;痛苦 | |
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sects
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n.宗派,教派( sect的名词复数 ) | |
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sect
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n.派别,宗教,学派,派系 | |
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professed
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公开声称的,伪称的,已立誓信教的 | |
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idol
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n.偶像,红人,宠儿 | |
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elevation
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n.高度;海拔;高地;上升;提高 | |
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15
commingling
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v.混合,掺和,合并( commingle的现在分词 ) | |
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friendliness
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n.友谊,亲切,亲密 | |
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concessions
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n.(尤指由政府或雇主给予的)特许权( concession的名词复数 );承认;减价;(在某地的)特许经营权 | |
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18
creed
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n.信条;信念,纲领 | |
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dictated
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v.大声讲或读( dictate的过去式和过去分词 );口授;支配;摆布 | |
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20
lustful
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a.贪婪的;渴望的 | |
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monk
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n.和尚,僧侣,修道士 | |
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dread
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vt.担忧,忧虑;惧怕,不敢;n.担忧,畏惧 | |
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23
civilized
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a.有教养的,文雅的 | |
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crouch
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v.蹲伏,蜷缩,低头弯腰;n.蹲伏 | |
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heralded
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v.预示( herald的过去式和过去分词 );宣布(好或重要) | |
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26
blasphemy
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n.亵渎,渎神 | |
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mythology
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n.神话,神话学,神话集 | |
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profane
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adj.亵神的,亵渎的;vt.亵渎,玷污 | |
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fervor
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n.热诚;热心;炽热 | |
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blotted
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涂污( blot的过去式和过去分词 ); (用吸墨纸)吸干 | |
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31
dungeons
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n.地牢( dungeon的名词复数 ) | |
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32
atrocities
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n.邪恶,暴行( atrocity的名词复数 );滔天大罪 | |
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33
likeness
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n.相像,相似(之处) | |
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34
testimony
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n.证词;见证,证明 | |
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35
tangible
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adj.有形的,可触摸的,确凿的,实际的 | |
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circumference
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n.圆周,周长,圆周线 | |
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professing
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声称( profess的现在分词 ); 宣称; 公开表明; 信奉 | |
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deity
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n.神,神性;被奉若神明的人(或物) | |
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avowal
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n.公开宣称,坦白承认 | |
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40
almighty
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adj.全能的,万能的;很大的,很强的 | |
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41
abide
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vi.遵守;坚持;vt.忍受 | |
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42
abides
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容忍( abide的第三人称单数 ); 等候; 逗留; 停留 | |
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43
renewal
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adj.(契约)延期,续订,更新,复活,重来 | |
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concealed
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a.隐藏的,隐蔽的 | |
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45
ordained
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v.任命(某人)为牧师( ordain的过去式和过去分词 );授予(某人)圣职;(上帝、法律等)命令;判定 | |
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46
providence
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n.深谋远虑,天道,天意;远见;节约;上帝 | |
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emancipation
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n.(从束缚、支配下)解放 | |
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48
salvation
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n.(尤指基督)救世,超度,拯救,解困 | |
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49
aspirations
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强烈的愿望( aspiration的名词复数 ); 志向; 发送气音; 发 h 音 | |
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50
enfranchisement
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选举权 | |
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51
creeds
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(尤指宗教)信条,教条( creed的名词复数 ) | |
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52
obsolete
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adj.已废弃的,过时的 | |
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53
doctrine
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n.教义;主义;学说 | |
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54
promulgated
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v.宣扬(某事物)( promulgate的过去式和过去分词 );传播;公布;颁布(法令、新法律等) | |
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55
celestial
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adj.天体的;天上的 | |
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56
shackles
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手铐( shackle的名词复数 ); 脚镣; 束缚; 羁绊 | |
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57
perverting
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v.滥用( pervert的现在分词 );腐蚀;败坏;使堕落 | |
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58
manifestation
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n.表现形式;表明;现象 | |
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