The Great Apostasy, Considered in the Light of Scriptural and Secular History — A Closer Reading

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Talmage, James E. (James Edward), 1862-1933 Project Gutenberg 2011 Not confirmed
Latter Day Saint churches -- Doctrines; Great Apostasy (Mormon doctrine) Readers of public-domain and historical texts
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Words 54,941
Reading time 239 min
Text sections 5

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James E. Talmage examines the decline of primitive Christianity through scriptural and secular evidence, arguing that apostasy began before Constantine, using cited historians like Milner to trace internal deterioration.
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Church was established and made strong in Asia and Europe in and immediately following the meridian of time. The scriptures cited are such as appeal to all earnest Christians; the authority is that of the New Testament. We have now to consider the establishment of the Church amongst those who constituted another division of the house of Israel--a people inhabiting what is now known as the American continent.

24. For the benefit of those who are unfamiliar with the Nephite scriptures published to the world as the Book of Mormon, a brief historical summary is here presented.--(See Note 5, end of chapter.) In the year 600 B. C., in the reign of King Zedekiah, a small colony was led from Jerusalem by an inspired prophet named Lehi. These people were brought by divine assistance to the shores of the Arabian Sea, where they constructed a vessel in which they crossed the great waters to the western coast of South America. They landed 590 B. C. The people were soon divided into two parties, led respectively by Nephi and Laman, sons of Lehi; and these factions grew into the opposing nations known in history as Nephites and Lamanites. The former developed while the latter retrograded in the arts of civilization. Nephite prophets predicted the earthly advent of the Messiah, and foretold His ministry, crucifixion, and resurrection.

25. The record states that the Messiah appeared in person among the Nephites on the western continent. This was subsequent to His ascension from the Mount of Olives. A foreshadowing of this great event was given by Christ in a declaration made while yet He lived on earth. Comparing Himself to the good shepherd who giveth his life for the sheep, He said: "And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice, and there shall be one fold, and one shepherd."--(John 10:16; read verses 1-18 inclusive. Compare III Nephi 15:21.)

26. According to the Nephite record, certain predicted signs of the Savior's death had come to pass. Destructive earthquakes and other dread convulsions of nature had taken place in the west, while the supreme tragedy was being enacted on Calvary. The people of the land Bountiful, comprising the northern portion of South America, were still marveling over the great convulsions that had terrified them a few weeks earlier, and on a certain occasion, were gathered together discussing the matter, when they heard a voice as from the heavens saying: "Behold my beloved Son, in whom I am well pleased, in whom I have glorified my name: hear ye him."--(III Nephi 11:7; read the entire chapter.) Looking up, they beheld a man descending. He was clothed in a white robe, and as He reached the earth He said: "Behold, I am Jesus Christ, whom the prophets testified shall come into the world. * * * Arise and come forth unto me, that ye may thrust your hands into my side, and also that ye may feel the prints of the nails in my hands and in my feet, that ye may know that I am the God of Israel, and the God of the whole earth, and have been slain for the sins of the world."--(Verses 10:14.)

27. Having thus declared Himself, Christ proceeded to instruct the people in the plan of the gospel as He had preached it, and in the constitution of the Church as He had established it in the east. He visited the Nephite people on subsequent occasions, taught them many of the precepts previously given to the Jews; emphasized the doctrine of baptism and other ordinances essential to salvation; instituted the sacrament in commemoration of His atoning death; chose and commissioned twelve apostles, on whom He conferred authority in the Church; explained the importance of designating the organization by its proper name--the Church of Christ; and announced the fulfilment of the law of Moses and the fact that it was thenceforth superseded by the gospel embodied within the Church as established by Himself. In plan of organization, in doctrine and precept, and in prescribed ordinances, the Church of Christ in the west was the counterpart of the Church in Palestine.

28. Thus in the meridian of time the Church of God was founded on both sides of the earth. In its pristine simplicity and beauty it exhibited the majesty of a divine institution. It is now our saddening duty to consider the decline of spiritual power within the Church, and the eventual apostasy of the Church itself.

James E. Talmage opens The Great Apostasy with a direct assertion: the Church of Jesus Christ of Latter-day Saints claims a restoration that presupposes a general apostasy of the primitive Church. He frames the work as a summary of evidence from both scriptural and secular history, drawing liberally from cited sources. The preface immediately establishes a cause-and-effect logic: if the apostasy was not real, the LDS Church cannot be what it claims. This tight, argumentative structure persists throughout the excerpts, where Talmage repeatedly quotes historians such as Milner to support his thesis that spiritual decay predated Constantine's official recognition of Christianity.

Apostasy Before Constantine

Talmage challenges the popular notion that the Church's decline began only after Constantine's establishment. He insists that the Church was already saturated with apostasy long before gaining state protection. To support this, he quotes Milner at length, who dates the decay from about 270 AD—a generation before the Diocletian persecution. Milner's description of the period as barren of remarkable saints and pastors, and his mention of ambitious spirits, unlawful ordinations, and quarrels among confessors, provides concrete evidence of internal deterioration. Talmage italicizes Milner's key distinction: it was not Christianity but the departure from it that brought on these evils. This careful use of a friendly historian's own words strengthens Talmage's argument without relying on LDS sources alone.

Three Specific Causes of Apostasy

After establishing the fact of early decline, Talmage enumerates three specific causes: (1) the corrupting of gospel principles by philosophic systems, (2) unauthorized additions to ceremonies and changes in ordinances, and (3) unauthorized changes in church organization and government. He acknowledges that these could be seen as effects rather than causes, but argues that cause and effect are intimately associated. Each condition, at its inception, was evidence of existing apostasy. This methodological note reveals Talmage's awareness of historical causation and his effort to present a systematic case. The list format gives the argument a clear, almost legal structure, fitting for a work intended for missionaries and study groups.

Voice and Citation Strategy

Talmage's narrative voice is that of a scholar assembling evidence. He frequently cites Milner, Eusebius, and other historians, often with page references and italics for emphasis. His tone is measured but firm, as when he writes that the picture of the Church declining in proportion to its temporal wealth has appealed to rhetoricians but does not present the truth. He avoids sensationalism, instead building his case through cumulative quotation. The excerpts show a preference for long, complex sentences that pile up clauses and citations, creating a dense, persuasive texture. This voice suits a work that aims to convince through documentation rather than rhetoric, though the underlying urgency of the LDS restoration claim gives the prose a quiet intensity.

Talmage's method invites readers to weigh evidence from both scriptural and secular sources. The excerpts show a writer who expects his audience to follow careful argumentation and to value cited authorities. Readers should note how Talmage uses Milner—a non-LDS historian—as a key witness, and how he distinguishes between the Church's external establishment and its internal spiritual state. The book rewards attention to its layered citations and its systematic presentation of causes and effects.

Reading Talmage’s account of early believers drifting from their moorings, I recalled my own grandmother’s worn copy of An Englishwoman in Utah, and how its quiet testimony of faith under strain felt like a candle held against the same dark. An Englishwoman in Utah: The Story of a Life's Experience in Mormonism — A Reader’s Guide once made me ache with that same slow, sad recognition—how easily conviction fades into habit.

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