" . . . When a Mormon Apostle or Prophet says something you later find to be distateful, you run away from it and claim it was really nothing
What started here with post number 219 is what could simply be called the “I-want-to-be-a-victim-and-the-facts-do-not-matter” approach. It goes like this: I am going to quote early converts who changed their affiliation from some strain of Protestantism to the Latter-day Saint movement. Those early converts brought with them teachings and biases of Protestantism, including attitudes toward Roman Catholicism. Nevertheless, I will quote them and hold them out as statements made
by the LDS Church. The statements will be ones made generally within the first five years of the 1830 organization of the Church. They will be ones made in the pages of the new converts’ own publications. And I will simply announce, free of constraint, that they were therefore statements made
by the LDS Church and that she is bound by them.
Such an approach is akin to holding Christians accountable today for the statements and of early Judaizers. (*See *
newadvent.org/cathen/08537a.htm.) We are told in these postings (
see e.g.,post 338) that the Catholic Church began on the Day of Pentecost. Accept that as true. Then hold the Catholic Church accountable for the teachings of the early Catholics who taught circumcision is required for salvation. And, for that matter, hold the Catholic Church accountable for Origen’s teachings. He said, “In the beginning all intellectual natures were created equal and alike, as God had no motive for creating them otherwise” (*De Principiis *II.9.6). Hold the Catholic Church accountable for Origen’s teaching admiting “an uncreated matter.” (*De Principiis *II.1.5; “In Genes.”, I, 12, in Migne, XII, 48-9.) Origen was forced to admit a
double infinite series of worlds before and after the present world. (
newadvent.org/cathen/11306b.htm; my emphasis.)
Concerning the equality of created spirits, Origen taught, “In the beginning all intellectual natures were created equal and alike, as God had no motive for creating them otherwise” (*De Principiis *II.9.6). Their present differences arise solely from their different use of the gift of free will. The spirits created good and happy grew tired of their happiness (
op. cit., I, iii, 8), and, though carelessness, fell, some more some less (I, vi, 2). Hence the hierarchy of the angels; hence also the four categories of created intellects: angels, stars (supposing, as is probable, that they are animated, *De Principiis *I.7.3), men, and demons. But their rôles may be one day changed; for what free will has done, free will can undo, and the Trinity alone is essentially immutable in good.
And concerning the essence and raison d’être of matter, Origen taught that matter exists only for the spiritual; if the spiritual did not need it, matter would not exist, for its finality is not in itself. But it seems to Origen – though he does not venture to declare so expressly – that created spirits even the most perfect cannot do without an extremely diluted and subtle matter which serves them as a vehicle and means of action (*De Principiis *II.2.1, I.6.4, etc.). Matter was, therefore, created simultaneously with the spiritual, although the spiritual is logically prior; and matter will never cease to be because the spiritual, however perfect, will always need it. But matter which is susceptible of indefinite transformations is adapted to the varying condition of the spirits. “When intended for the more imperfect spirits, it becomes solidified, thickens, and forms the bodies of this visible world. If it is serving higher intelligences, it shines with the brightness of the celestial bodies and serves as a garb for the angels of God, and the children of the Resurrection” (*De Principiis *II.2.2).
In the Second Origenist Crisis, in the
sixth century, the emperor writes his “
Liber adversus Origenem”, containing – in addition to an exposé of the reasons for condemning it – twenty-four censurable texts taken from the “
De principiis”, together with ten propositions to be anathematized, including, of course, the one proposition that mankind had a pre-mortal existence.
So the Roman Catholics are free to reject those teachings of that early Church Father (who was not speaking as did the Judaizers, who taught as early converts from their recent Protestant . . . er, I mean, recent Jewish background). And the Roman Catholics point to an early council, convened by an Emperor and held over the protestations of Pope Vigilius, etc. (*See *post 296 above). The Roman Catholic Church feels perfectly free in rejecting Origen’s statements but the LDS Church simply cannot be allowed the same courtesy.
Members of the LDS Church then and now are not bound by the statements made by the early converts you quote just as the Catholic Church is not bound by what Origen taught. The LDS Church did *not *make the statements that you quote from and that were made by those early LDS converts. The one exception to this whole scenario, insofar as concerns the Latter-day Saints’ leaders, is the one statement made by non-convert, born-to-LDS-parents Bruce R. McConkie who in the 1950s spouted an anti-Catholic Protestant-like rant that he imposed as his own personal interpretation of the Book of Mormon. He got called on the carpet for it immediately by others in the Church, and recanted it in an immediate second edition. His first edition (and second, too) both declared, unequivocally, that he did speak for the Church. But in the “I-want-to-be-a-victim-and-the-facts-do-not-matter” approach, that does not matter. In the victimhood approach, it is more important to quote him and others and impose that on the LDS Church.