The Story of "Mormonism" and The Philosophy of "Mormonism" — A Closer Reading
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Such was the beginning of the Church, soon to be so universally maligned. Its origin was small--a germ, an insignificant seed, hardly to be thought of as likely to arouse opposition. What was there to fear in the voluntary association of six men, avowedly devoted to peaceful pursuits and benevolent purposes? Yet a storm of persecution was threatened from the earliest day. At first but a family affair, opposition to the work has involved successively the town, the county, the state, the country, and today the "Mormon" question has been accorded extended consideration at the hands of the national government, and indeed most civilized nations have taken cognizance of the same.
Let us observe the contrast between the beginning and the present proportions of the Church. Instead of but six regularly affiliated members, and at most two score of adherents, the organization numbers today many hundred thousand souls. In place of a single hamlet, in the smallest corner of which the members could have congregated, there now are about seventy stakes of Zion and about seven hundred organized wards, each ward and stake with its full complement of officers and priesthood organizations. The practise of gathering its proselytes into one place prevents the building up and strengthening of foreign branches; and inasmuch as extensive and strong organizations are seldom met with abroad, very erroneous ideas exist concerning the strength of the Church. Nevertheless, the mustard seed, among the smallest of all seeds, has attained the proportions of a tree, and the birds of the air are nesting in its branches; the acorn is now an oak offering protection and the sweets of satisfaction to every earnest pilgrim journeying its way for truth.
From the organization of the Church, the spirit of emigration rested upon the people. Their eyes were from the first turned in anticipation toward the evening sun--not merely that the work of proselyting should be carried on in the west, but that the headquarters of the Church should be there established. The Book of Mormon had taught the people the true origin and destiny of the American Indians; and toward this dark-skinned remnant of a once mighty people, the missionaries of "Mormonism" early turned their eyes, and with their eyes went their hearts and their hopes.
Within three months from the beginning, the Church had missionaries among the Lamanites. It is notable that the Indian tribes have generally regarded the religion of the Latter-day Saints with favor, seeing in the Book of Mormon striking agreement with their own traditions.
The first well-established seat of the Church was in the pretty little town of Kirtland, Ohio, almost within sight of Lake Erie; and here soon rose the first temple of modern times. Among their many other peculiarities, the Latter-day Saints are characterized as a temple-building people, as history proves the Israel of ancient times to have been. In the days of their infancy as a Church, while in the thrall of poverty, and amidst the persecution and direful threats of lawless hordes, they laid the cornerstone, and in less than three years thereafter they celebrated the dedication of the Kirtland Temple, a structure at once beautiful and imposing. Even before this time, however, populous settlements of Latter-day Saints had been made in Jackson County, Missouri; and in the town of Independence a site for a great temple had been selected and purchased; but though the ground has been dedicated with solemn ceremony, the people have not as yet built thereon.
Within two years of its dedication, the temple in Kirtland was abandoned by the people, who were compelled to flee for their lives before the onslaughts of mobocrats; but a second temple, larger and more beautiful than the first, soon reared its spires in the city of Nauvoo, Illinois. This structure was destroyed by fire, but the temple-building spirit was not to be quenched, and in the vales of Utah today are four magnificent temple edifices. The last completed, which was the first begun, is situated in Salt Lake City, and is one of the wonders and beauties of that city by the great salt sea.[2]
[Footnote 2: For a detailed account of modern temples, with numerous pictorial views, see "The House of the Lord," by the present author; Salt Lake City, Utah, 1912.]
The preface reveals that this volume combines two distinct lectures: The Story of "Mormonism", revised through three editions, and The Philosophy of "Mormonism", first delivered to the Philosophical Society of Denver. The opening chapter immediately distinguishes between the system's visible origin and its longer preparatory period, a framing that recurs throughout. Talmage writes of "a long, long period of preparation" leading to the religion's "physical coming forth," setting up a narrative that treats historical events as part of a larger prophetic sequence. Readers should note how this dual structure—story and philosophy—shapes the work's approach: the first part traces external events, while the second presumably addresses internal coherence.
The Opening Frame: Origin as Culmination
The first chapter establishes a key tension: the common view that "Mormonism" is a Utah phenomenon versus the author's insistence that its origin lies elsewhere and earlier. Talmage uses the term "origin" in its "commonest application" while hinting at a deeper, providential history. He describes the Church's establishment as "the culmination of a great series of notable events," linking it to "causes unnumbered that have operated through ages." This rhetorical move positions the narrative as both historical and theological. The lecture style, originally delivered at universities, is evident in the direct address and explanatory tone. Readers should watch for how this opening framework—visible birth versus hidden preparation—governs the selection of events in the chapters that follow.
The Utah War Episode: A Crisis of Survival
The middle excerpt recounts the 1857-58 Utah War with striking specificity. Talmage describes the decision to resist federal troops: "It was the general conviction that war was inevitable, and it was decided to resist to the last." The narrative details preparations—fortifying Echo Canyon, caching provisions, collecting boulders—and the settlers' resolve to burn their own homes rather than let them be occupied. The account draws on official reports, quoting Colonel Cooke's description of a road "blocked with carcasses" and "abandoned and shattered property." Talmage also notes the legal ambiguity of Governor Cumming's appointment, calling his oath-taking "reckless." This section shows the author's reliance on documentary evidence and his effort to present the Mormon perspective as rational under duress.
Shifts in Tone and Evidence
Comparing the opening and middle sections reveals a shift from broad historical framing to granular, almost military detail. The opening speaks in generalities about "ages of human history" and "prophetic trust," while the Utah War passage is dense with specific actions: councils, proclamations, martial law, and winter hardships. Talmage uses direct quotations from military reports and legal documents, grounding his narrative in primary sources. This shift suggests that The Story of "Mormonism" moves from theological context to empirical history as it progresses. Readers should note how the author balances insider sympathy with scholarly citation—a tension that may continue into the philosophical half of the volume.
Anticipating the Philosophical Turn
The preface indicates that The Philosophy of "Mormonism" originated as a separate lecture before the Philosophical Society of Denver, suggesting a different audience and purpose. While the excerpts provided do not include this second part, the title implies a move from narrative to systematic exposition. The first part's emphasis on "visible birth" and "preparation" may find its counterpart in a discussion of doctrine or worldview. Readers approaching the full text should consider how the two halves relate: does the philosophy draw on the history, or does it stand independently? The preface's note that translations appeared in Swedish, Greek, Russian, Danish, and German hints at the work's intended reach beyond English-speaking audiences.
Because the excerpts cover only the first part and a later crisis, the philosophical section remains unexamined here. Readers should note that the author's dual role as a Latter-day Saint leader and a scientist (D.Sc., F.R.S.E.) may influence both the historical claims and the philosophical arguments. The work rewards attention to how Talmage weaves documentary evidence with interpretive framing, and how he addresses both believers and outsiders.
Years at this desk have taught me how arguments settle like old friends, and I find that same patient gravity in Talmage's pairing of story and creed—history breathing into doctrine the way Paul’s letters breathe into Corinth. There is a shared quiet kinship there, a measured unfolding. I think of The Expositor's Bible: The Second Epistle to the Corinthians — Story, Setting & Ideas as its companion in patience, each trusting readers to sit awhile with difficulty.
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