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.