XI. THE PAPACY AND AMERICANISM

The Apostolical Letter Testem Benevolentiae (January 22, 1899) expounds Father Hecker's program, and sets forth the Papal attitude thereto as under:

"With this opinion about natural virtue, another is intimately connected, according to which all Christian virtues are divided as it were into two classes, passive as they say, and active; and they add the former were better suited for the past times, but the latter are more in keeping with the present. It is plain what is to be thought of such division of the virtues. There is not and cannot be a virtue which is really passive. 'Virtue,' says St. Thomas, 'denotes a certain perfection of a power; but the object of a power is an act; and an act of virtue is nothing else than the good use of our free will' (I. II. a. I.); the divine grace, of course helping, if the act of virtue is supernatural. . .

From this species of contempt of the evangelical virtues, which are wrongly called passive, it naturally follows that the mind is imbued little by little with a feeling of disdain for the religious life. And that this is common to the advocates of these new opinions we gather from certain expressions of theirs about the vows which religious orders pronounce. For, say they, such vows are altogether out of keeping with the spirit of our age, inasmuch as they narrow the limits of human liberty; are better adapted to weak minds than to strong ones; avail little for Christian perfection and the good of human society, and rather obstruct and interfere with it. But how false these assertions are, is evident from the usage and doctrine of the Church, which has always given the highest approval to religious life. And surely not undeservedly. For those who, not content with the common duties of the precepts, enter of their own accord upon the evangelical counsels, in obedience to a divine vocation, present themselves to Christ as His prompt and valiant soldiers. Are we to consider this a mark of weak minds? In the more perfect manner of life is it unprofitable or hurtful? Those who bind themselves by the vows of religion are so far from throwing away their liberty that they enjoy a nobler and fuller one-that, namely, by which Christ has set us free (Galat. iv. 31.).

If there are any, therefore, who prefer to unite together in one society without the obligation of vows, let them do as they desire. That is not a new institution in the Church, nor is it to be disapproved. But let them beware of setting such association above religious orders, nay rather, since mankind is more prone now than heretofore to the enjoyment of pleasure, much greater esteem is to be accorded to those who have left all things and have followed Christ.

Lastly, not to delay too long, it is also maintained that the way and the method which Catholics have followed thus far for recalling those who differ from us is to be abandoned and another resorted to. In that matter, it suffices to advert that it is not prudent, Beloved Son, to neglect what antiquity, with its long experience, guided as it is by apostolic teaching, has stamped with its approval. From the word of God we have it that it is the office of all to labor in helping the salvation of our neighbor in the order and degree in which each one is. The faithful indeed will most usefully fulfil their duty by integrity of life, by the works of Christian charity, by instant and assiduous prayer to God. But the clergy should do so by a wise preaching of the

gospel, by the decorum and splendor of the sacred ceremonies, but especially by expressing in themselves the form of doctrine which the apostles delivered to Titus and Timothy. So that if among the different methods of preaching the word of God that sometimes seems preferable by which those who dissent from us are spoken to. not in the church but in any private and proper place, not in disputation but in amicable conference, such method is indeed not to be reprehended; provided, however, that those who are devoted to that work by the authority of the bishop be men who have first given proof of science and virtue. For We think that there are very many among you who differ from Catholics rather through ignorance than because of any disposition of the will, who, perchance, if the truth is put before them in a familiar and friendly manner, may more easily be led to the one sheepfold of Christ.

Hence, from all that We have hitherto said, it is clear, Beloved Son, that We cannot approve the opinions which some comprise under the head of Americanism. If. indeed, by that name be designated the characteristic qualities which reflect honor on the people of America, just as other nations have what is special to them; or if it implies the condition of your commonwealths, or the laws and customs which prevail in them, there is surely no reason why We should deem that it ought to be discarded. But if it is to be used not only to signify, but even to commend the above doctrines, there can be no doubt but that our Venerable Brethren the bishops of America would be the first to repudiate and condemn it, as being especially unjust to them and to the entire nation as well. For it raises the suspicion that there are some among you who conceive of and desire a church in America different from that which is in the rest of the world. One in the unity of doctrine as in the unity of government, such is the Catholic Church, and, since God has established its centre and foundation in the Chair of Peter, one which is rightly called Roman, for where Peter is there is the Church. Wherefore he who wishes to be called by the name of Catholic ought to employ in truth the words of Jerome to Pope Damasus, 'I following none as the first except Christ am associated in communion with your Beatitude, that is, with the Chair of Peter; upon that Rock I know is built the Church; whoever gathereth not with thee scattereth (S. Ambr. in Ps. xi. 57).'"

Text-The Great Encyclical Letters of Pope Leo XIII, Translated from Approved Sources, pp. 440-452.

CHAPTER XXIII

THE CHURCH OF THE LATTER DAY SAINTS KNOWN AS THE MORMONS

Bibliography

Source material in its largest proportions will be found in the various periodicals of the Mormons, as follows: "The Evening and Morning Star" (published monthly first at Independence and later at Kirtland between June 1832 and September 1834), succeeded by the "Latter Day Saints' Messenger and Advocate" (Kirtland, 1834-1837), in turn followed by the Elder's Journal" (published at Far West, Missouri) which continued until the removal of the colony from Missouri. "Times and Seasons," published at Nauvoo (1839-1845) is another important journal. All the above are scarce, inasmuch as Brigham Young took steps toward their repression. "The Millennial Star" published at Liverpool since 1840 is a journal rich in documentary material.

Apart from these periodicals, and the "Reports of the Annual Conference" (LXXXVI Vols.), the "Biographical Sketches of Joseph Smith and his Progenitors for many Generations" (1853) written by Lucy Smith is a reliable source, so much so that Brigham Young declared that it contained many mistakes and in consequence had it suppressed in 1858. Its second edition, censored by Young, appeared in 1880. The "History of Joseph Smith" appearing in "The Millennial Star" (Vols. XIV to XXIV) is valuable. Better however, is a "History of the Church of Jesus Christ of Latter Day Saints. Period I, History of Joseph Smith the Prophet, by Himself" with introduction and notes (V Vols., 19021909) by Elder B. H. Roberts. The "Autobiography" of P. P. Pratt edited (1875) by his son is another important source.

The "Reports of the Utah Commission" (1892 f.) are indispensable for facts bearing upon recent controversies.

To one entirely unacquainted with the beliefs and practices of the Latter Day Saints, the following will supply all fundamental information: "The Book of Mormon . . . translated by Joseph Smith" (divided into chapters with references, 1879) by Orson Pratt; "The Doctrine and Covenants of the Church of Jesus Christ of Latter Day Saints" (verse divisions, 3rd ed. 1891) by the same writer; the "Key to the

Science of Theology " (5th ed. 1891) by P. P. Pratt; "A Series of Pamphlets on the Doctrines of the Gospel" (1891) by Elder Orson Pratt; "A Compendium of the Doctrines of the Gospel" (3rd ed. 1892) by Franklin D. Richards and James Little; "A New Witness for God" (1895) by Elder B. H. Roberts; "Mormon Doctrine, or Leaves from the Tree of Life" (2nd ed. 1897) by Charles W. Penrose; "The Story of the Book of Mormon" (2nd ed. 1898) by Elder George Reynolds; "The Articles of Faith" (lectures on leading doctrines, 1899) by James E. Talmage; "The Pearl of Great Price; a Selection from the Revelations, Translations, and Narratives of Joseph Smith" arranged (1902) by James E. Talmage; and "Scientific Aspects of Mormonism" (1904) by Nels L. Nelson, favorable to Mormonism as 'good, true and beautiful, a religion and not a sect' and philosophical rather than historical or expository.

Unfavorable estimates begin as early as 1834 in "Mormonism Unveiled" by E. D. Howe. Then follow "Mormonism and the Mormons; An Historical View of the Rise and Progress of the Sect self-styled Latter Day Saints" (1842) by Daniel P. Kidder; "The City of the Mormons, or Three Days at Nauvoo in 1842" (1842) by Henry Caswell; "The History of the Saints, or An Expose of Joe Smith and Mormonism" (1842) by John C. Bennett; "Mormonism in all Ages" (1842) by J. B. Turner; "The Mormons" (1850) by Thomas L. Kane; "Utah and the Mormons" (1854) by Benjamin G. Ferris; "Female Life among the Mormons; A Narrative of Many Years Personal Experience. By the Wife of a Mormon Elder recently from Utah" (1855) by Mrs. Maria Ward; "History of the Mormons of Salt Lake" (1856-especially good) by Lieut. J. W. Gunnison; "Mormon Wives: A Narrative of Facts Stranger than Fiction" (1856) by M. V. Fuller; "The Husband in Utah: Sights and Scenes Among the Mormons with Remarks on their Morals and Social Economy" (1857) by Austin N. Ward; "Mormonism, Its Leaders and Designs" (1857-with important inside information) by Elder John Hyde; "The City of the Saints and Across the Rocky Mountains to California" (1862-favorable to Mormons) by Richard F. Burton; "The Mormons at Home" ("The London Review" July, 1862); "The Mormon Prophet and his Harem" (1866) by Mrs. C. V. Waite; "Life Among the Mormons and a March to their Zion (1868) by an Officer of the U. S. Army"; "Mormonism; Its Rise, Progress, and Present Condition, embracing the Narrative of Mrs. M. E. V. Smith, and other Startling Facts" (1870); "Life in Utah . . ." (1870) by J. H. Beagle; "Mormonism Unveiled" (1877) by John D. Lee; "The Mormons" ("Amer. Cath. Quart. Rev." 1879); "Mormonism" ("Presbyterian Review" April,

1881); "Utah and the Mormon Problem" ("Meth. Quart. Rev." April 1882-see also biblicgraphy); "The Utah Problem" ("Princeton Review" March, 1883); "Apples of Sodom; Story of Mormon Life" (1883); "Biography of Lorenzo Snow" (1884) by Eliza R. Snow (important); "The Mormon Question and the United States Government" ("Amer. Cath. Quart. Rev." April, 1884); "Mormonism" ("Quart. Review M. E. Church South" July, 1884); "Side Lights from Mormonism" ("Andover Review" July, 1885); "New Light on Mormonism" (1885) by Mrs. E. E. Dickenson; "The Mormon Problem, An Appeal to the American People. With an Appendix containing Four Original Stories of Mormon Life" (1886) by Rev. C. P. Lyford; "The Mormon Propaganda" ("Andover I eview" July, 1887); "Family Life Among the Mormons" ("North American Review" March, 1890); "The Prophet of Palmyra; Mormonism Fevived" (1890) by T. Gregg; "Recent Reverses of Mormonism" ("Our Day" April, 1890); "The Mormons" ("Contemporary Review" January, 1894); "Revival of the Mormon Problem" ("North American Review" April, 1899); "The Mormon Menace" (1905) being the confession of John Doyle Lee, with an introduction by Alfred H. Lewis; "Lights and Shadows of Mormonism" (1909) by J. F. Gibbs.

Although considerable historical data is contained in several of the books and articles noted above, there remain a few works that may be properly classed as histories. The earliest is, "A History of Illinois from its Commencement . . . to 1847, by Gov. T. Ford (edited by Gen. James Shields, 1854). This is good for the Illinois Mormon chay ter. Soon after appeared the "History of the Mormons" (1857) by S. M. Smuker. Then followed the "Origin and Progress of the Mormons" (1867) by Palmeroy Tucker, which is notably important because of the author's acquaintance with the Smiths, Harris, and Cowdry. In the "Early History of the Disciples in the Western Reserve" (1875) by Amos S. Hayden, considerable attention is given to the early movements of the Mormons. Tullidge's "History of Salt Lake City" (1886) has some important papers, although its value as a history is considerably lessened because of its having been censored by a committee of the Mormons before its publication. The "History of Utah" (1889) by H. H. Bancroft is really a Mormon production, giving the Mormon view in the text, with criticisms thereof only in notes. The "History of Utah" (1892-1898, III Vols. incomplete) by O. F. Whitney, is pro-Mormon and untrustworthy. "The Life of John Taylor, Third President of the Church of Jesus Christ of Latter Day Saints" (1892) by Elder B. H. Roberts has considerable light to throw upon the progress of the Mormon