[1465] 3 Nephi 11:7; compare Matt. 3:17; Mark 1:11; Luke 9:35; P. of G.P., Joseph Smith 2:17.
[1466] 3 Nephi 11:12; compare 1 Nephi 12:6; 2 Nephi 26:1, 9; Alma 16:20.
[1467] 3 Nephi 11:23-28; compare Doc. and Cov. 20:72-74.
[1468] 3 Nephi 11:31-34; compare Mark 16:15, 16; see also John 12:48.
[1469] 3 Nephi 11:39-41.
[1470] 3 Nephi, chaps. 12, 13, 14; compare Matt, chaps. 5, 6, 7.
[1471] Matt. 5:18, and 3 Nephi 12:18; compare 46, 47; 15:2-10; and 9:17-20. See Note 2, end of chapter.
[1472] 3 Nephi 15:4-8. See pages 234, 373, 374 herein.
[1473] 3 Nephi 15:11-24.
[1474] 3 Nephi 16:4-20.
[1475] 3 Nephi 17:23-24; read entire chapter.
[1476] 3 Nephi 18:1-14, 27-34; compare 1 Cor. 11:23-30. For the prescribed manner of administering the Sacrament, see Moroni, chaps. 4 and 5; compare Doc. and Cov. 20:75-79.
[1477] 3 Nephi 18:19-23.
[1478] 3 Nephi 18:36, 37; Moroni 2:1-3.
[1479] 3 Nephi, chaps. 19-25, and 26:1-5.
[1480] Note 3, end of chapter.
[1481] 3 Nephi, chap. 19:35, 36; read the entire chapter.
[1482] 3 Nephi, chap. 20; see references to Isaiah given therein.
[1483] 3 Nephi 21:4.
[1484] 3 Nephi 21:1-7; for prophecies concerning subsequent events see remainder of chapter.
[1485] 3 Nephi, chap. 22; compare Isa. chap. 54.
[1486] 3 Nephi, chaps. 24 and 25; compare Malachi, chap. 3 and 4.
[1487] Doc. and Cov. 110:13-16. Elijah appeared in the Kirtland Temple April 3, A.D. 1836, and committed to the Church the keys of authority for vicarious work in behalf of the dead. See chapter 41 herein, page 775.
[1488] 3 Nephi 26:4, 5, 13-15.
[1489] 3 Nephi 26:14-21.
[1490] 3 Nephi, chaps. 26, 27, and 28:1-12.
[1491] Note 1, end of chapter.
[1492] 3 Nephi 27:4-12.
[1493] E.g. of Calvin, Luther, Wesley; see also "The Great Apostasy,"
10:21, 22.
[1494] Note the a.s.surance of a similar commission promised the Jewish apostles: Matt. 19:28; Luke 22:30. See also 1 Nephi 12:9.
[1495] 3 Nephi 27:32 and references given therewith.
[1496] 3 Nephi 28:1; read verses 1-12.
[1497] 3 Nephi 28:6-8; see page 694 herein.
[1498] 3 Nephi 28:13-23; compare 4 Nephi 1:14, 29-33.
[1499] 3 Nephi 28:39, 40.
[1500] Mormon 8:10, 11; see also 3 Nephi 28:26-32, 36-40, 4 Nephi 1:14, 37; Ether 12:17.
[1501] 3 Nephi 28:27-32.
[1502] 4 Nephi 1:3; read 1:23; see pages 705 and 718 herein.
[1503] 4 Nephi 1:15, 16.
[1504] 4 Nephi 1:25, 26.
[1505] Near Manchester, Ontario county, New York.
[1506] See Mormon, chapters 1-9; and Moroni, chapter 10.
CHAPTER 40.
THE LONG NIGHT OF APOSTASY.
For over seventeen hundred years on the eastern hemisphere, and for more than fourteen centuries on the western, there appears to have been silence between the heavens and the earth.[1507] Of direct revelation from G.o.d to man during this long interval, we have no authentic record.
As already shown, the period of apostolic ministry on the eastern continent probably terminated before the dawn of the second century of the Christian era. The pa.s.sing of the apostles was followed by the rapid development of a universal apostasy as had been foreseen and predicted.[1508]
In the accomplishment of this great falling away, external and internal causes cooperated. Among the disintegrating forces acting from without, the most effective was the persistent persecution to which the saints were subjected, incident to both Judaistic and pagan opposition. Vast numbers who had professed membership and many who had been officers in the ministry deserted the Church; while a few were stimulated to greater zeal under the scourge of persecution. The general effect of opposition from the outside--of external causes of decline in faith and works considered as a whole--was the defection of individuals, resulting in a widespread _apostasy from the Church_. But immeasurably more serious was the result of internal dissension, schism and disruption, whereby an absolute _apostasy of the Church_ from the way and word of G.o.d was brought about.
Judaism was the earliest oppressor of Christianity, and became the instigator and abettor of the succeeding atrocities incident to pagan persecution. Open and vigorous hostility of the Roman powers against the Christian Church became general during the reign of Nero, (beginning about 64 A.D.), and continued with occasional respites of a few months or even years at a time to the close of Diocletian"s reign (about 305 A.D.). The inhuman cruelty and savage barbarity to which were subjected those who dared profess the name of Christ during these centuries of heathen domination are matters of accepted history.[1509] When Constantine the Great came to the throne in the first quarter of the fourth century, a radical change was inaugurated in the att.i.tude of the state toward the church. The emperor straightway made the so-called Christianity of the time the religion of his realm; and zealous devotion to the church became the surest recommendation to imperial favor. But the church was already in great measure an apostate inst.i.tution and even in crude outline of organization and service bore but remote resemblance to the Church of Jesus Christ, founded by the Savior and builded through the instrumentality of the apostles. Whatever vestiges of genuine Christianity may have possibly survived in the church before, were buried beyond the sight of man by the abuses that followed the elevation of the churchly organization to secular favor through the decree of Constantine. The emperor, even though unbaptized, made himself the head of the church, and priestly office was more sought after than military rank or state preferment. The spirit of apostasy, by which the church had become permeated before Constantine threw about it the mantle of imperial protection and emblazoned it with the insignia of state, now was roused to increased activity as the leaven of Satan"s own culture flourished under the conditions most favorable for such fungoid growth.