Roberts continues his account of the Great Apostasy. It is worth reading the entire introduction, but for now I can only single out a couple of observations. Roberts poses a question that is worth pondering:
"I shall say no more upon the matter of moral declensions among Christians, except this: If there were such moral declensions among Christians as are represented by the foregoing high authorities on Christian affairs in the centuries preceding Constantine, what moral declension must have prevailed when from a proscribed religion Christianity was exalted to the dignity of the state religion of the empire; and her prelates and clergy were recalled from exile and suffering, poverty and disgrace, and loaded with the wealth and honors that the lord of the Roman world could bestow?"
"These fruits of the Spirit indicate the change that the Spirit of God may effect in human nature; by which that which is corrupted through sin may be conformed to that which is pure and holy, according to the working whereby the Spirit is able to subdue all things unto Himself, in them that give place for His indwelling in their souls. This effectual working of the Spirit in the souls of men, by which they were transformed from vileness to holiness, was the boast of the early saints. And, upon reflection, all will concede that the victories of the Spirit in reforming the lives of men and making them in their very nature conform to the likeness of Christ in righteousness, are more to be desired and more to be celebrated than those victories which are physical or intellectual merely in their nature. Indeed these latter fruits of the Spirit derive their chief value from the extent to which they contribute to the production of the former—that is, to the extent that they establish men in the faith, enable them to crucify the flesh with the lusts thereof, and help them to live in harmony with the sweet influence of the Spirit of God. When men live in harmony with that Spirit there will righteousness obtain; there will love abound; there will the Gospel of Christ appear triumphant. Where these fruits do not appear, there the Gospel of Christ is not; there the powers of darkness, for the time being, are triumphant. Yet notwithstanding this promise, concerning the enjoyment of the spiritual gifts of the Gospel, the evidence is abundant and conclusive that when all the Apostles were deceased, then there was a marked declension in the manifestation of the spiritual powers of the Gospel. "With the close of the New Testament records," says Dr. Phillip Smith, author of The Students' Ecclesiastical History, "and the death of the last surviving Apostle, the history of the Church passes from its sacred to its purely human phase. The miraculous gifts which attested the divine mission of the Apostles ceased; not indeed by any formal record of their withdrawal, but by the clear evidence that they were possessed no longer."
"This view of God as an incorporeal, immaterial, bodiless, partless, passionless being is now and has been from the days of the great apostasy from God and Christ, in the second and third centuries, the doctrine of Deity generally accepted by apostate Christendom. The simple doctrine of the Christian Godhead, set forth in the New Testament is corrupted by the meaningless jargon of these creeds, and their explanations; and the learned who profess a belief in them are wandering in the darkness of the mysticisms of the old pagan philosophies. No wonder that Athanasius himself, whom Gibbon with a quiet sarcasm calls the most sagacious of the Christian theologians, candidly confessed that whenever he forced his understanding to mediate on the divinity of the Logos (and which, of course, involved the whole doctrine of the Godhead), his 'toilsome and unavailing efforts recoiled on themselves; and the more he thought, the less he comprehended: and the more he wrote, the less capable was he of expressing his thoughts!' It is a fine passage with which Gibbon closes his reflections upon this subject, and hence I shall give it place here:
'In every step of the inquiry, we are compelled to feel and acknowledge the immeasurable disproportion between the size of the object and the capacity of the human mind. We may try to abstract the notions of time, of space, and of matter, which so closely adhere to all the perceptions of our experimental knowledge; but as soon as we presume to reason of infinite substance, or spiritual generation; as often as we deduce any positive conclusions from a negative idea, we are involved in darkness, perplexity, and inevitable contradiction.'"
"I shall say no more upon the matter of moral declensions among Christians, except this: If there were such moral declensions among Christians as are represented by the foregoing high authorities on Christian affairs in the centuries preceding Constantine, what moral declension must have prevailed when from a proscribed religion Christianity was exalted to the dignity of the state religion of the empire; and her prelates and clergy were recalled from exile and suffering, poverty and disgrace, and loaded with the wealth and honors that the lord of the Roman world could bestow?"
Good question.
In addition to the moral declensions in the Church, Roberts describes the loss of spiritual gifts. The following paragraph summarizes well the cause of the Great Apostasy:
The Holy Ghost is vital.
Roberts sifts through a variety of teachings of the early church fathers, and he outlines the events that led to the convening of the Council of Nicea. There was real clarity in Christ's teachings concerning the anthropomorphic nature of God, but this simple truth was obfuscated by the admixture of the philosophies of men, whether Greek, Oriental or generally pagan. Thus emerged the creeds that Joseph Smith was later to discover, creeds that proliferate such falsehoods as God's incorporeality and creation ex-nihilo:
"This view of God as an incorporeal, immaterial, bodiless, partless, passionless being is now and has been from the days of the great apostasy from God and Christ, in the second and third centuries, the doctrine of Deity generally accepted by apostate Christendom. The simple doctrine of the Christian Godhead, set forth in the New Testament is corrupted by the meaningless jargon of these creeds, and their explanations; and the learned who profess a belief in them are wandering in the darkness of the mysticisms of the old pagan philosophies. No wonder that Athanasius himself, whom Gibbon with a quiet sarcasm calls the most sagacious of the Christian theologians, candidly confessed that whenever he forced his understanding to mediate on the divinity of the Logos (and which, of course, involved the whole doctrine of the Godhead), his 'toilsome and unavailing efforts recoiled on themselves; and the more he thought, the less he comprehended: and the more he wrote, the less capable was he of expressing his thoughts!' It is a fine passage with which Gibbon closes his reflections upon this subject, and hence I shall give it place here:
'In every step of the inquiry, we are compelled to feel and acknowledge the immeasurable disproportion between the size of the object and the capacity of the human mind. We may try to abstract the notions of time, of space, and of matter, which so closely adhere to all the perceptions of our experimental knowledge; but as soon as we presume to reason of infinite substance, or spiritual generation; as often as we deduce any positive conclusions from a negative idea, we are involved in darkness, perplexity, and inevitable contradiction.'"
Wow.
Gibbon was right.
The result was that man-made churches filled the vacuum that was left behind by the extinction of Christ's original church.
Finally, Roberts summarizes his own introduction to the history of the church.
"In vain men sought to establish reforms, and through them bring back the religion of Jesus Christ, and the Church of Christ. To do that, however, was beyond the power of these men, however good their intentions. The Gospel taken from the earth, divine authority lost, the Church of Christ destroyed, there was but one way in which all these could be restored, viz.: By re-opening the heavens and dispensing again a knowledge of the Gospel; by once more conferring divine authority upon men, together with a commission to teach all the world, and re-establish the Church of Christ on earth. In a word, it would require the incoming of the Dispensation of the Fulness of Times to restore all things, and gather together in one all things in Christ, both in heaven and in earth. Such Dispensation is promised of God, as we have seen: and now it only remains to add that the History of The Church of Jesus Christ of Latter-day Saints, as set forth in these volumes, is the history of that series of events which has resulted in the restoration of the Gospel in its fullness, and the re-establishment of the Church of Jesus Christ on earth."
This is a great introduction to the greatest story ever told.
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