THE CHURCH OF ZION - Godbeite Transcription

I haven't quite had time to write a commentary for these next two articles or to transcribe them into the Deseret alphabet, but I decided to publish them early for people to access. Hopefully the commentary and apisizations will be coming soon!

 
As found in the Mormon Tribune on March 26th, 1870

THE CHURCH OF ZION; OR, THE QUESTION IS IT SPIRITUALISM?

By E. L. T. Harrison

[Being the substance of a discourse delivered Sunday evening, March 20th, 1870.]

I propose this evening to answer the question raised concerning the revelations of the Church of Zion, to what extent are they founded on Spiritualism.

As most of you are aware, no sooner did this Movement commence, and even before it was fairly stated, a hue and cry of “Delusion and Spiritualism” was raised throughout the Territory by the leaders of the orthodox body. As soon as the Movement was in operation, certain persons belonging to that organization, triumphantly asserted that they had thoroughly examined our system and discovered that it was “nothing but Spiritualism.” This statement has been publicly made by some of the Apostles of the old organization. Lately, Elder Orson Hyde, President of the Twelve Apostles, has gone through the Territory northward preaching against this Movement, and raising the cry of “Spiritualism” as he has traveled along.

You are also aware that to the bulk of the members of the Church of Latter-day Saints, the word Spiritualism has been an equivalent expression to the delusions of the devil. It has only been necessary to show that any system was connected with Spiritualism, to blast its pretensions at once and for ever in the estimation of our people, and to have it condemned without further investigation. It is, therefore, very important that we settle the question as to what Spiritualism is, and how far as a Movement we are connected with it, if at all.

I shall answer the question “Is it Spiritualism?” by saying, in the first place, that it is and that it is not. That it is, so far as the mere similarity of a certain class of spiritual manifestations is concerned. And that it is not, because we differ with Spiritualism not only as to the question of Divine Authority, and the necessity of a spiritual priesthood, but in the order of the beings by whom we are directed and the great spiritual elements which characterize our system. These points we shall prove in detail as we go along.

I shall commence by admitting that, in a general sense at least, the Church of Zion is based on Spiritualism. Inasmuch as God is a spirit and the Holy Ghost a spirit, or the Holy Spirit; inasmuch as the Bible says that the Gospel brings us to a communion with the “spirits of the just made perfect,” and that the angels of God are “all ministering spirits;” and, furthermore, as all the gifts of the Gospel are “spiritual gifts,” all our revelations, as well as all spiritual manifestations ever given to any religious body, must be based on Spiritualism of some kind. Spiritualism in its highest sense must include all manifestations of spiritual power the world has ever witnessed.

This, however, is not exactly the point at issue. I will, therefore, come close home and admit that there is a nearer sense in which our Revelations are linked to Spiritualism, in the same way that the revelations of Jesus Christ, all the ancient prophets, as well as those of Joseph Smith, are, of necessity, connected with that system. And that is by the fact that all revelations from the invisible world must be obtained from spiritual beings and imparted by the same general laws of communication, no matter from whom such revelations are obtained, or by whom they are received.

It must, however, be distinctly understood that when I speak of the mode of communication being the same, I refer only to the higher forms of spiritual manifestations. There are many persons in this Territory and elsewhere who ignorantly imagine that Spiritualistic manifestations consist only of such matters as “table-turning, rapping, and the use of Planchette.” Now there are tens if not hundreds of thousands of Spiritualists who look upon table-turning, rapping, etc., as the very A, B, C of their science, which they have passed long ago, and for which they have, personally, no further use. These displays of spirit power are what Spiritualists call mere “external or physical manifestations,” adapted mainly to those whose minds are of a purely sceptical order and who have traveled but a short way in spiritual science. The class of Spiritualists to which I now refer seek only for the development of the higher order of spiritual communication, such as the power of seership, visions, inspired dreams, and inspirations from the purest beings they can attract to them. It will be remembered, then, that it is to this latter class of spiritual manifestations only that I refer when I speak of the method of communication being similar in kind.

So far, then, as these higher kinds of spiritualistic manifestation are concerned, it is true that we are, and must of necessity be, linked on to Spiritualism. The laws, in accordance with which a spiritual being of any order imparts a vision, a dream or an inspiration, must be the same in every instance. The laws of nature which govern the human spirit are fixed and unalterable. And this is nothing new, for Mormonism long ago informed us that God did not create the laws of nature, but that they were as old as Himself; and that he could produce no effect except by conforming to them. If this be true, then, the laws by which the spiritual nature of men and women can be impressed or influenced to perceive spirits, or see visions or dreams, must be fixed and unchangeable. And the highest archangel as much as the lowest and most undeveloped spirit, must work in harmony therewith. Hence a vision given to Swedenborg or to Andrew Jackson Davis must be produced on the same natural principles as a vision given to Paul, Peter, or Joseph Smith. A dream impressed on the brain by the spirit of a departed wife, husband, parent or child, must be brought about on the same eternal principles, and be the same natural phenomenon, as the dream given to Jacob when he saw Heaven open and the angels of God ascending and descending. The beings communicating through these dreams or visions may be as widely different in their position and nature as Heaven is from earth, but the phenomenon and the mode of communication must be the same. Hence to this extent, with all persons who have received spiritual manifestations of the class referred to, we must be linked–not to Spiritualism as a system but to Spiritualistic science.

To illustrate this idea further, we will suppose a case. Let us imagine that an archangel should write a message to any of us, and suppose that a school-boy should do the same–each of the individuals referred to communicating his own thoughts. Supposing the communication to be written in the ordinary characters, and with ordinary paper, pens and ink, would not the phenomenon or the mode of communication be identical in both cases? There might be the grandeurs of a seraph’s thought in one instance, and the silliness of boyhood in the other, and, still, it could be claimed that both communications were based on manifestations of the same order. And so it is with us and Spiritualism. To the extent that these two supposed kinds of communications would be linked on to each other–to that extent we are and must be connected with spiritualism, and no further.

Here, then, is where our friends mistake when they announce that they have examined the claims of the New Zion Movement and discovered that they are based on Spiritualism. We differ from Spiritualism on great and vital points, as we shall hereafter abundantly show. But, did they simply say that we were based on the same spiritualistic phenomena as the higher order known to spiritualists, they would speak the truth, simply because modern Spiritualism embraces every class of spiritual manifestation the world has, up to this time, ever witnessed, and it must of course include ours as well as the rest.

I shall now show that to this extent spiritual manifestations given to men whom we acknowledge to be servants of God are similar in their nature to the manifestations received by the Spiritualist.

We are told that Peter the apostle went into a trance, and that while in this condition he saw a vision by which he was instructed concerning the impartation of the gospel to the gentiles. Spiritualists often go into trance conditions during which they see visions precisely as Peter did; not of course on the same subject, nor imparted by the same exalted personages, but given by some immortal spirit and imparting some principles of truth. This trance and vision state is as common amongst spiritualists as the leaves of autumn. Paul, we are informed, heard a voice and saw a light. Hundreds of spiritualists have seen a light and heard voices addressing them. They do not claim that the voices they have heard are those of Jesus and his Apostles, but simply that they are the voices of good beings progressing in various conditions in the immortal world. The difference between these cases lies simply in the relative greatness of the personages making use of this mode of revelation.

And now with regard to Joseph Smith, himself. It is stated that he received his first vision in the woods, and saw two glorious personages and heard one of them speak, and that when he “came to himself” he found he was “lying upon his back gazing up into heaven.” He had therefore been in an unconscious condition. This is a phase of manifestation peculiar to thousands of Spiritualists. They become, so far as their outward senses are concerned, unconscious of all external objects. In this condition they see and talk with their friends and others who have left this life. When, to use Joseph Smith’s words, “they come to themselves,” they discover like him that they have been in an unconscious or abnormal condition. The difference between the visions of ordinary spiritualists and those of Joseph Smith lies in what each have seen and with whom they have conversed. But the condition into which each testify they have been thrown, is the same. Joseph Smith had a mission from the highest heavens. He, therefore, saw two beings from the celestial world because they had a work for him to perform. The spiritualist, having no special mission from this sphere, converses simply with beings in conditions of life nearer to this earth plane.

Again, it is common with a great many Latter-day Saints to imagine that Joseph Smith saw and heard the voice of angelic beings whenever he received a revelation. But this is not true. As many who were personally acquainted with Joseph will testify, fifteen at least out of every twenty of his communications were received by impression or inspirational revelation transmitted through the brain. On such occasions he saw no person nor did he hear any angelic voice. But words, more or less distinctly formed, would flash vividly through his mind, and he would compose himself and request one of the brethren to write for him while he directed. Here we have again, so far as the mere mode of communication is concerned, a class of spiritual manifestations experienced by large numbers of spiritualists. And here again such difference as exists is to be found in the character, mission, and spirit of the personages communicating and not in the phenomenon itself.

The great accusation that is urged against us as a Movement is that we have been instructed by spirits, and not by resurrected beings. This is a cry based upon an ignorant and false conception of the facts of the future world. In all the vast range of immortal life, sweeping far as the universe of God extends, there does not live that organized being that is anything more than a spirit. The mightiest archangel, or deified man, throned in his intelligence and light, is but a spirit. In this condition he is all he wants or ever can be. Every spirit in existence possesses that which, to his senses, and to the senses of every other immortal being, a body of flesh and bones–a resurrected and a perfect body, too–one which was formed within the earthly tabernacle, and which grew with its growth day by day; and which spiritual body, perfect and entire, stood in all the perfection of a complete resurrected organization, capable of all the uses of life in the immortal worlds, the moment it was first disenthralled from the outer tabernacle, in and through which it was incorporated until set free by the dissolving hand of death. The beings that have visited the founders of the Church of Zion are resurrected beings–as resurrected as any beings ever get to be–and still they are spirits, and spirits they will be through eternal ages: not bodiless, however, for such as thing as a bodiless spirit cannot be found in all the realms of boundless space.

I say this much with reference to the ignorant conception that spirits are distinct from resurrected beings. I will now prove that, so far as being guided by spirits is concerned, the orthodox priesthood are themselves guided by spirits, or that they should be if they are not. If I should ask whether the Latter-day Saints’ Priesthood are not guided by Peter, James and John, who are spirits, the ignorant reply would, perhaps, be made that they are not spirits but resurrected men. I will, therefore, refer to an individual whom all agree is still a spirit. That man is Joseph Smith. It has been taught for years that he stands between Brigham Young and the authorities in the Priesthood above him; that he still holds the keys of his priesthood, and that all counsel from the great head of the priesthood in the celestial world must come through him to Brigham Young. The right of the Priesthood to dictate rests upon this theory. They dictate because they are in turn dictated to, or they have no right to dictate at all. Now at our trial, Elder Cannon charged us with being Spiritualists, because we had stated in the Magazine that we believed in being guided by “the Priesthood behind the veil!” I then replied that, as to being guided by spirits, I could testify by the revelations of Jesus Christ that Brigham Young, then sitting before me, had been influenced by the spirit of a dead man to bring the people to these mountains, and that the man who inspired him was Joseph Smith, who was a dead man to all intents and purposes. This statement Brigham Young denied. He declared that he was not and had not been guided by the spirit of Joseph Smith, but that he was guided only by the same spirit which guided Joseph Smith when he was alive. Here President Young tore up the foundations of his own authority and destroyed the very superstructure upon which his Priesthood rests. For if he can go direct to God and obtain light and revelation without the intervention of the authorities above him, why cannot Brother Godbe, Brother Harrison, or Brother Kelsey? By this unfortunate admission, Brigham Young, with his own hands, rent his claims to the Presidency into fragments and scattered it to the winds. Mormon Elders have traveled all over the world and declared that the Priesthood is a system which extends into the immortal worlds, and is linked on to a grand organization there; and that no counsel or dictation is imparted except through this line of authorities, the Priesthood on the other side governing and controlling the Church on this, and Joseph Smith standing at the head of his own dispensation. What use is there in Joseph Smith holding authority, when Brigham Young declares that he has not been influenced by him? By what right does President Young stand as Joseph Smith’s representative, and call himself “Joseph Smith’s apostle” if he is not dictated by him? And by what right does he claim allegiance from us?

This confession of the President explains another mystery. For it is no matter of wonder that the spirit of Joseph Smith has been hushed in the church for so many years, when its leader declares that he has not been inspired by him.

I will admit that in making the statement I have referred to, President Young told a great truth; for Joseph, indeed, has not spoken through him for many years, and this is the very reason why this Movement had to be raised up, and men appointed through whom Joseph can get at his people.

If, on the other hand, it should be at any time hereafter be admitted or claimed that the spirit of Joseph Smith does actually influence and guide the Priesthood of the orthodox Church, then are they on the other horn of the dilemma; for they thereby admit that they are guided by a spirit, and are therefore governed by Spiritualism, to the same extent at least that they charge the leaders of the Church of Zion with being led.

I have now an admission to make to this audience which has never been made before. From the first we have denied our connection with Spiritualism as a system. I have this evening to admit for the first time that I have been for a considerable period acquainted with a spirit medium. That my hearers may have a clear idea what kind of a medium this man is, before giving his name I will describe the class to which he belongs. There are in the United States a description of mediums known as trance mediums. The peculiarity about the best developed of this class is, that they can leave their bodies for a short time while a spirit enters the vacant organization and speaks through their organs of speech, making use of the various members of the medium’s body the same as if it was their own. This can be done so manifestly that on many occasions spirits have been recognized by their gestures and language by their living friends. Now the person I refer to is a medium of this order. On one occasion the spirit of a man who had died some time previously entered his body and spoke through him so plainly that his voice and gestures were immediately recognized by a large number of persons who were present. The name of the medium who was thus entranced was BRIGHAM YOUNG, the present President of the Church of Latter-day Saints. The name of the dead man who possessed him was JOSEPH SMITH; and the place where this spiritual manifestation occurred was Nauvoo, before a whole congregation of Latter-day Saints, scores and scores of whom have repeatedly testified that they heard the voice of Joseph Smith in the body of Brigham Young. Elder Orson Hyde, who had been so prominent in raising the cry of “Spiritualism” against this Movement, is a personal witness to the mediumship of Brigham Young. He publicly declared last conference that he recognized not only the voice but the look, bearing and the identical gesture of the “dead man” in the person of President Young.

How then stands the case between this Movement and the leaders of the orthodox body? Here we have a man who is himself a medium, and a trance medium at that, assisted by his subordinates who are personal witnesses of his mediumship, raising against the Church of Zion the cry of Spiritualism and the Devil! Charging it with being spiritualism and, therefore, founded on the delusions of hell. We want the leaders of the orthodox body to tell us upon what foundation does this oft-vaunted proof that the mantle of Joseph fell on Brigham rest, if this be true?

Doubtless, President Young’s modesty will cause him to argue that he is not a fully developed medium and that he was not possessed by Joseph Smith on this notable occasion, but simply influenced by him. But the word “influenced” will suit our purpose quite as well; for any man who can be so “influenced” by a spirit as to speak his words, is a spirit medium to all intents and purposes. All unprejudiced persons, who wish to judge fairly and who consider the perfect way in which Bro. Brigham was “controlled” by Joseph Smith, even to every movement of his hands and the very sound of his voice, will have to admit that he is no common medium, but what spiritualists call a “trance speaker” of the highest order.

There is one consolation arising out of this view of the case, namely, if we are to be called spiritualists, no matter what we may say to the contrary, we are at least in pretty good society. The President of the orthodox Church is not bad company to keep. We are not ashamed of Brother Brigham even if he is a trance medium. We shall not look down upon him on that account. But we intend to keep the fact of his mediumship close at hand and ready for use in case the cry of spiritualism is raised again.

Having shown that, as members of the Old as well as the “New Movement,” Spiritualism can claim us all (especially Brother Brigham), so far as the similarity of certain kinds of spiritual phenomena is concerned, I shall now refer to some of the great and vital points which separate the Church of Zion from Spiritualism as a system.

Here let me say that I have nothing derogatory to speak of Spiritualism or Spiritualists. I consider that the disciples of the higher departments of spiritual philosophy include in their number some of the highly developed intellectual and spiritual natures the world possesses. I shall refer solely to the features which distinguish their system from ours. I will also say that, so far as their scientific explanation of the laws which govern spiritual communication is concerned, I consider it, in the main, based on truth. And did the authorities of the old organization possess the keys of revelation they profess to have, they would acknowledge this; and they would take a hint from Spiritualism and never try the ridiculous experiment of making a man a seer or a prophet by laying hands upon him. I will further admit that Spiritualists have developed a great many beautiful ideas and sentiments in their writings.Some of the most progressive ideas of the age have originated from them. Many of the most popular points made by noted preachers such as Beecher and Chapin are nothing but Spiritualism clothed in the garments of sectarian theology to make them acceptable. Modern Christianity gets the glory while poor Spiritualism is kicked into the back-ground un unacknowledged. While we differ from Spiritualism on cardinal points, as I shall show, we state this much because we dare to acknowledge the good there is in all systems which differ in any respect from our own. And superior as we consider our system to the mass of comparatively disconnected manifestations and ideas known as spiritualism, we consider that that system has done more practical good to the world than all the religious systems of the day put together.

The first great characteristic which separates our system from Spiritualism, is our faith in a central system of Divine Controlling Powers, and our belief in being guided, asa Church, by them alone. Spiritualism recognizes no such central organization in the spiritual or celestial worlds, but receives its manifestations from every grade or class of beings it can attract. Spiritualism is a system communicating with the masses in spirit-life. The Church of Zion, on the contrary, believes in being led and guided by celestial beings alone, and such as act under their direction. Herein the programme and course of the two systems are widely different, as are all the characteristics and influences which flow out therefrom.

So far as the promiscuous manifestations of Spiritualism are concerned, we admit their utility and benefit to certain orders of mind, but for the foundation of such a system as we believe in–one through which shall flow the condensed light of the immortal world–they are utterly useless. The system needed by the world must be one of order, harmony, and unity which must flow out of a central source. The beings who have originated this church do not, by any means, disown the kind and loving efforts of spirits, however humble, but they announce a more Godlike system of operations. Spiritualism has its mission as a preparatory work. It appeals to millions whose lack of an inspirational nature prevents their being reached in any other way. But the spiritual beings who have originated our system announce a grander spiritual movement, one acting with all the power and benefit of organization and unity. For this purpose Joseph Smith was raised up, mainly, that he might gather an inspirational people, among whom such a system could in due time be founded. Hence our divine directors announce the purpose of the Controlling Powers of the Heavens of Heavens to establish a spiritual system which shall be built up and directed by themselves alone, or those whom they may designate and send, through which system the garnered wisdom of ten thousand years and the highest and holiest sentiments known to celestial beings shall be transmitted to and propagated on earth. Spiritualism does not aim as high as this. It claims no such mission. Hence all the difference that can exist between a church based on such an order of things, and a system made up of the promiscuous utterances and opinions of multitudinous spirits, in every shade of weakness and development, and acting without order or concert, lies between the Church of Zion and Spiritualism.

We, furthermore, differ with Spiritualism on the subject of organization. Tens of thousands of Spiritualists are averse to organization of any kind, especially to any organization controlling and directing the operations of the whole body. While there are many distinct Spiritualistic societies, each maintaining an isolated and independent existence, Spiritualism as a whole has no body or general organization through which to propagate itself or reduce its principles to harmony. The Church of Zion, on the contrary, is a system of concentrated power, all its combined forces moving out and operating from a centre. We no more believe in a creed restricted to certain articles of faith than our spiritualistic friends. Nor do we believe any more than they in a system of arbitrary authority, whether human or divine, empowered to enforce truth upon the mind. We hold that no authority originating in this or any other world possesses the right to enforce truth, anymore than it enforces itself and carries conviction with it. Furthermore, we believe that it is in every man’s destiny at some future time to become a light and a law unto himself, by the development and awakening up of God within his own soul. But, especially in conditions of mortality, we see the beauty and essentiality of a universal organization, controlled by united intelligences, asserting the same great truths, and bending its whole force to abolish superstition and ignorance from the earth–a system of pure and unadulterated truth, but availing itself of all the powers and forces of organization and concentration to sweep everything before it.

We not only believe in the necessity of organization on account of the increased power it gives for the propagation and preservation of truth in its purity, but for a greater and more vital purpose still,–and that is for the propagation of divine influences. Few understand the philosophy of this principle. But you can propagate influences quite as well as you can a creed. And both can be far more effectually transmitted through a perfectly united organization than in any other way. To illustrate this idea, if any here should come within the sphere of Jesus of Nazareth, he would make them feel his love, and it would awaken the same quality in their nature although he never uttered a word. The same truth has been sensed by hundreds who have attended meetings charged with the influences of holy but invisible beings attending it. They have felt as soon as they have entered such rooms a quiet tranquilizing power operating on their inner nature and awakening love and all the most ennobling sentiments of the soul. This has been done without sound or voice, Divine influences have spoken to their inner being, and they have become themselves elevated thereby. And herein is the especial power and utility of a universal organization. By having a perfectly united body linked on to a combined host of pure and holy beings behind the veil, all shedding the influences which accompany them upon us, and impregnating us with their quality, we can transmit and infuse not only their sentiments but their very nature from heart to heart until the whole world is reached and elevated. Humanity can thus be acted upon and heavenly qualities promoted and developed in the souls of men immeasurably quicker than by the power of abstract truth or in any other way. The divine beings who have raised up our system understand well the philosophy of this great truth. Hence they have raised up an organization as the most direct means to that great end.

By organization we obtain another great result. We concentrate upon ourselves opportunities for revelation and progress obtainable on no other principle. We create a focus towards which all the great and noble beings of past times will be attracted. The day will come when in Salt Lake City a thousand seers and inspirational men will assemble as representatives of the great Zion organization from all parts of the civilized earth. This conclave will draw to it from the inner life the choice spirits of all ages, who will come to it as to the choice spirits of all ages, who will come to it as to the great vehicle through which to pour the results of their genius and their skill upon the world. Not only the apostles of love and gospel truth, but the Newtons, the Humboldts, the Haydns, the Handels, and all the great masters of science, art and beauty the world has ever known, who will see in it the readiest means to reach, elevate, and spiritualize mankind. All these great results we have described can never be reached except by an organization of order and system, and that controlled by the divinest beings. Hence Zion has a track of her own and a mission which Spiritualism cannot reach.

There is another great distinction between Spiritualism and this Movement. Our system, by all its influences and tendencies, appeals to the religious element in human nature which Spiritualism is not capable of doing but to a very slight degree. Many Spiritualists complain that the influences which attend their meetings are cold, sceptical and scientific, and their religious and moral nature is unfed. They yearn, not for the fanatical element which leads men and women to acts of blind devotion, but for Christ-like influences which appeal to the heart and stir up the great virtues of love, charity and self-abnegation in the soul. Individually they feel a development of such qualities to a degree, but they do not realize them as the predominating influences attending their circles or societies. The reason of this is that Spiritualism is more a science than a religion. Its special province and mission as a system is to physically demonstrate the fact of another life. Hence it appeals more to the sceptical element, and brings its greatest forces to bear on the reasoning powers and exalts the intellectual faculties. The Church of Zion, on the contrary, while it no less than Spiritualism tears down superstition and blind devotion and seeks to develop the reason in all cases, claims as its special mission the development of the heart. As a system it preeminently exalts the great moral virtues of Deity above merely mental attainments. The beings who have talked with us tell us that among celestial beings the great moral virtues are looked up to and respected as superior to the intellect or genius, and that he has most of love and self-abnegation in his nature is the greatest man. Hence a Napoleon with all his genius and intellect bows his soul in reverence before the qualities of Jesus as before his superior and his chief. This sentiment is the great distinguishing characteristic of our Movement. It exalts the heart above the head, and makes it its special work to develop the Christ-like qualities in the soul. All our spiritual manifestations are impregnated with this spirit. And herein is the difference between them and the cold, scientific exhibitions of Spiritualism which appeal more to the head than to the heart. The Church of Zion appeals to the true devotional element in the human soul, to its yearnings for righteousness and purity and brings all the forces and influences attending it as an organization to stir up and promote these qualities, and thus it meets a want which Spiritualism never can supply.

I am well aware that there are individual Spiritualists who may claim that the teachings of their spirit friends have led them to see the beauty of the Christ-element in the soul, and all this may be true, for all truths are connected and, when allowed to operate on the spirit, inevitably lead to still higher spiritual developments, no matter by whom such truths may be taught. We wish to deny no good that there may be in Spiritualism. The difference lies here, that those influences which they have experienced as a result of personal application and individual quality exist in the Church of Zion as an organization. It is linked on to the highest and most developed beings that have ever visited this earth, and there is in it a concentration of this soul-developing, soul-purifying element. Such Spiritualists would find in our system that which would promote this development of the spiritual nature and ripen it quicker. As an individual I know that Jesus and the holy ones are in the system, and that it is impregnated with their characteristics. There is in it an element which brings men near to God, strips men of their pride and vain glory, their selfishness, and their littleness and fills them with self-abnegation, charity and love and those qualities which fill the spirit of a Redeemer. These influences I and my brethren have felt operating on our own spirits, and we know that they are as high above those which attend spiritualistic associations as the heavens are above the earth.

To sum up, then, our resemblance to Spiritualism. We are like that system simply to the extent that we acknowledge the same great truths concerning spiritual communication with which they are acquainted. And to the extent that they travel into the same class of manifestations which we receive we acknowledge that the phenomena, scientifically speaking, is the same. We further believe that they are the chief propounders of some of the most progressive and humanitarian ideas of our time. But as a system, as to our origin, organization, influences, and great leading characteristics, we are totally distinct. We believe in divine powers and an organization behind the veil with which they are unacquainted. We believe in being controled [sic] by this order of beings alone, they by a disconnected and varying mass of spiritual personages. We believe in a spiritual priesthood and a great central organization, both of which principles they ignore. Our spirit and leading element, as we have shown, is also vitally distinct. Spiritualism has its truths and correct philosophers, but Zion starts higher up the ladder, nearer God. A holier order of beings are her directors and ordainers. She preaches a higher and a deeper philosophy and a deeper philosophy of spiritual progress, is attended by holier and more heart-searching influences. and has a programme entirely her own. She starts to be the great spiritual power of the earth which shall absorb and control all other spiritual influences and combine them under one grand organization for the elevation of humanity. This is not Spiritualism or anything like it.

On the other hand we are not afraid to own the good that is in Spiritualism or any other system. We look upon it as a great fore-runner going before and preparing the way for higher truths. It has taken from five to ten million people and lifted them up out of scepticism and infidelity into a belief in immortality. Ten million people lifted one step nigher to God, and prepared for truths which shall yet go forth from Spiritual Zion!

Did the priesthood of the old organization fully comprehend the mission of Joseph Smith, they would know that he was raised up to prepare the way for the establishment of a central spiritual power which, when fully developed, shall sweep all that there is valuable in Spiritualism within its ample folds; taking in its highest order of seers, its prophets, its spiritual healers, its inspirational and most spiritual natures, teaching them a higher and a greater gospel, and welding them with Zion into a grand combination for the tearing down of superstition, for the demonstration of immortality, and for the development of the Godlike element in the souls of men; and thus assigning them a greater work than they can ever accomplish in their disorganized and forceless condition.

A movement has commenced in the Heaven of Heavens for the opening up of constant intercommunication between the earth and the immortal world; by which humanity may be lifted up from its harshness, its hatreds, its cruelties, its miseries and its sufferings and baptized in a diviner element. This Movement has its focus in Utah. It has its centre here because here are the greatest number of inspirational people in proportion to the size of the community that there are in any other part of the world. The gospel of revelation preached by Joseph Smith, which was accompanied by spiritual power, gathered out this peculiar class. Here we have, comparatively speaking, a nation of seers and prophets, and the people amongst whom such a work can be accomplished. Here, then, the great spiritual battery will be erected which will throw out its electric lines to all parts of the earth. Here Jesus and His divine associates are specially operating both visibly and invisibly and developing their system; and the light and the truth and the power will be here. But the Heavens never work by halves. They operate simultaneously in all parts of the earth. While establishing a focus for a spiritual Zion here, they have been preparing the world for a reception of her truths. Hence at the extremities of the system millions of more or less progressed spirits have been permitted to go forth and unconsciously contribute their mite to the same great work, by telling what little they know of the facts of the spiritual world to all whom they can communicate to and influence. While these multitudinous influences are operating abroad and preparing it for higher and deeper revelations of truth, here, at the centre of the system, the Authorized Ones sent by the Controling [sic] Powers are organizing a system of order, system and beauty–a spiritual temple which shall encompass the whole, and from which all spiritual forces, purified and consecrated, shall roll forth their mission of salvation and love to the world.

We stand upon the threshhold [sic] of an age that shall develop light and truth and truth never known in the world before. I see a day coming when there shall go forth from our mountain valleys a spiritual priesthood bearing a nobler gospel concerning God and humanity and accompanied by spiritual forces which shall touch the hearts of mankind. They shall carry forth a gospel containing more charitable views concerning humanity and wider views concerning the providences of God, a gospel bearing witness of a God of love, whose provisions of wisdom and mercy are wide as the race, deep as their necessities, and lasting as all time. Age after age the intercommunication between this world and the next shall increase, till all the light and truth which floods the upper worlds shall flow down to this, until there shall come up from a world emancipated from its superstitions, its priestcrafts and its sin and misery, one song of praise and hallelujah to Him whose love, no less than his grandeur and power, is inseparably written on all his works. Amen.