Defense of the Faith and the Saints (Volume 1 of 2)

In Short

This volume serves as a repository for the polemical and theological writings of a prominent Latter-day Saint intellectual. Compiled from discourses, magazine articles, and open letters, it charts the author’s efforts to defend his church’s historical validity, its internal governance, and its moral character during a period of intense American scrutiny. The work functions as both a historical record of early twentieth-century religious friction and a classic articulation of Mormon apologetics. It has endured as a primary source for understanding how the faith positioned itself as a modern restoration of primitive Christianity, distinct from both historical sectarianism and the rising secularism of the age.

The Story

The narrative arc of the book is defined by a movement from self-introduction to systematic conflict. It opens by establishing the author’s background as a prolific writer, shifting from early ambitions of "purpose fiction" to the more pressing, urgent demands of doctrinal defense. The volume is structured to first define "Mormonism" as a rational, divine institution, then to engage directly with its detractors.

The author begins by presenting a paper on the church’s nature, aiming to introduce it to a global audience at the World's Columbian Exposition. From this foundation, the argument shifts into a series of sharp rebuttals against contemporary literature and public figures who characterized the church as either a historical fraud or a political menace. The author methodically addresses specific accusations: that the church’s founders suffered from hallucinations, that its leaders were involved in the Mountain Meadows massacre, and that its economic influence in Utah threatened the survival of "Gentile" industries.

As the argument progresses, the author pivots to the concept of "The Kingdom of Evil," framing anti-Mormon sentiment not as a legitimate critique, but as a byproduct of a broader, spiritual opposition to divine revelation. He counters theories that the Book of Mormon was the product of a troubled mind by asserting that the work possesses an internal power and rationality that transcends human invention. He tackles the "Unknown" critic who claims the Book of Mormon plagiarizes Shakespeare, carefully dismantling the claim by pointing to the shared biblical roots in the writings of Job.

The concluding portion of the book serves as a robust theological defense. The author moves beyond specific scandals to address the nature of revelation and the "translation" of sacred texts. He rejects the notion that the Urim and Thummim were mechanical translation devices, arguing instead that they were tools that required the active, humble intellectual and spiritual participation of the prophet. The book finishes with a call to faithfulness, urging members of the church to view the imperfections of their leaders as distinct from the truth of the gospel itself. He warns against "smart" quips and the power of ridicule, maintaining that the church’s divine origin remains unshaken by the shifting winds of public opinion or the "barbarian" attacks of its enemies.

How It Unfolds

Defining the mission The author sets the stage by explaining the necessity of his transition from creative writing to apologetics. He highlights the duty to defend the faith against revilers while maintaining a spirit of humility and charity.

Engaging the critics The book systematically confronts recent literary portrayals of the church, specifically addressing historical inaccuracies in works like The Lions of the Lord. The author provides a detailed, passionate defense against charges of murder and political conspiracy.

Theological counter-arguments Shifting to the intellectual realm, the author challenges the doctrine of predestination, utilizing the poetry of Robert Burns to highlight what he views as the absurdity of traditional sectarian creeds. He argues for the rationality of the Latter-day Saint view of human potential and divine grace.

Refining the process of revelation The author examines the mechanics of translation, drawing on historical accounts of the Book of Mormon to demonstrate that the Prophet’s role was one of active, inspired labor rather than passive reception. He uses this to address modern critics who find the process of revelation "incredulous."

A call for steadfastness The final sections serve as a plea for the reader to remain loyal to the church despite external pressure. He concludes that the truth will ultimately be vindicated, regardless of the sneers of the world.

The People

The central figure is the author, B. H. Roberts, who acts as both a scholar and a champion for his community. He views his role as a necessary guardian of truth, often adopting a tone of indignant justice when he perceives that his faith has been slandered. He is highly educated, familiar with history and literature, and determined to prove that his religion is not a provincial curiosity but a grand, rational system that fulfills the promises of antiquity.

Opposing him are the "Unknown" critics and various contemporary writers and politicians. Among these is Mr. Wilson, the author of a novel that casts the church in a negative light regarding the Mountain Meadows massacre. Roberts treats Wilson with particular severity, accusing him of the "contemptible crime" of bearing false witness. Another significant presence is the politician Senator Kearns, whose public speeches against the church’s economic influence serve as a foil for Roberts’s defense of the church’s right to participate in the state’s development.

Interspersed throughout are the "Three Witnesses" and historical figures like Joseph Smith and Oliver Cowdery. Roberts uses their testimonies to ground his arguments in the foundational period of the church. These figures are not characters in a story but pillars of evidence, invoked to contrast the "divine power" of the early church with the "insipid" and "foolish" theories of modern skeptics.

In Its Own Voice

"The Church is its own witness! As the stars, 'singing ever as they shine, proclaim the hand that made them is divine,' so, too, this work,--the restored latter-day gospel--the Church of Christ--proclaims that it has a divine origin."

In this passage, the author argues that the strength and organization of the church serve as proof of its celestial source.

"To bear false witness against one's neighbor even in matters that may be trivial, is a contemptible crime; but when in bearing false witness the charge is that of murder, wholesale murder, and that under circumstances the most revolting and horrible, the crime then of bearing false witness rises above the merely contemptible."

The author asserts this in response to novels that he believes unfairly implicate the entire church in historical atrocities.

"Remember also that ridicule is not argument; that a sneer, though it may not be susceptible of an answer, is no refutation of the truth."

The author concludes his volume by warning his readers that clever rhetorical barbs are not equivalent to genuine intellectual engagement.

What It's Really About

At its core, the book is an argument for the intellectual respectability of a minority faith. The underlying question is whether a belief system that claims modern, continuing revelation can coexist with the rigorous, scientific, and historical standards of the twentieth century. The author argues that the church does not merely "coexist" with enlightenment but actually demands a broader, more profound understanding of the universe than traditional creeds offer.

Beyond its defensive posture, the work explores the nature of religious authority and the "checks and balances" inherent in the church’s governance. It grapples with the tension between individual liberty and communal faith, insisting that the church is a democratic institution of "common consent" rather than a tyranny. Ultimately, it is a meditation on the permanence of religious conviction in the face of temporary social and political hostility.

Why Read It Today

Reading this work today feels like stepping into a heated, high-stakes debate from a century ago. Those interested in the history of religious tension in the American West will find it essential, as it captures the raw, defensive energy of a community fighting for its place in the national narrative. The prose is precise, vigorous, and occasionally combative, reflecting the intellectual style of an era when theology was a public, often aggressive, spectator sport.

Readers should be prepared for the author’s period-typical attitudes. His defense of plural marriage, in particular, will strike the modern reader as starkly out of step with contemporary norms. Additionally, the book is lengthy and assumes a deep familiarity with nineteenth-century American religious history and the specific internal debates of the Latter-day Saint movement. It does not shy away from the jargon or the specific, often bitter, grievances of the era.

However, for those willing to navigate the dense, polemical thickets, the book offers a rare, unflinching look at the inner life of a faith under siege. It reveals the humanity of its author—a man who deeply resented being misunderstood and who poured his considerable intellect into the work of setting the record straight. What stays with the reader is not just the specific arguments about smelter smoke or scriptural translation, but the profound, unwavering conviction that a faith can—and must—withstand the loudest ridicule of its time.