The Vitality of "Mormonism": An Address — Reading Notes
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Saints was organized as a body corporate at Fayette in the State of New York; and the names of but six persons are of record as those of actual participants. True, by that time a few times six had identified themselves with the new and unprecedented movement; but, as the laws of the State specified six as the required number of incorporators, only that number took part in the legal procedure. And they, save one, were relatively unknown and in fact obscure.
The name of Joseph Smith had already been heard beyond his home district. He was at the time a subject of rapidly spreading notoriety if not of enviable fame. The Book of Mormon, purporting to be a record of the aboriginal peoples of the Western Continent, particularly an account of the dealings of God with those peoples, in short the Scriptures of what came afterward to be called the New World, had already been published. It was in reference to the title page of this work that the appellation "Mormon," first given in derision as a nickname, was fastened upon the members of the Church.
Such a beginning as that of the Church of Jesus Christ of Latter-day Saints may seem to afford little ground of either hope or fear as to future developments; nevertheless, the newly established Church was made the subject of assault from its inception. What was there to cause hostile concern over the voluntary association of six men and a few of their friends in an organization of openly expressed purpose, and that purpose the peaceful promulgation of what they verily believed to be. the uplifting religion of life, the Gospel of Jesus Christ?
Whatever may be the answer to the query, the fact that the Church met determined opposition, increasingly severe from the beginning, is abundantly attested by history. While active persecutors and openly avowed assailants were comparatively few, the majority of those who gave any attention to the matter treated "Mormonism" with aggressive disdain; and contempt in the affairs of human endeavor has not infrequently proved itself a more effective weapon than physical assault. In this instance violence and outrage resulted.
I invite your attention to "The Vitality of 'Mormonism'" under a convenient classification, though, as will be seen, the divisions are inter-related and merge intimately together. Let us consider:
1. Facts attesting the vitality and virility of the Church.
2. Some causes thereof.
3. Some of the results.
1. _Facts attesting the Vitality and Virility of the Church_.
Today the "Mormon" Church is known by name at least throughout the civilized world as well as amongst most of the semi-cultured peoples in the remoter parts of the earth and on the islands of the sea. Since 1830 every year has witnessed an increase in membership and an extension of "Mormon" propaganda. The six have increased to over half a million adherents. In Utah and adjacent States, in Canada and Mexico, between seventy and eighty "Stakes of Zion" have been established, each Stake comprising several Wards, of which there are now over seven hundred and fifty; and the greater part of North America outside the established Stakes, as also many foreign countries, are covered by well organized Missions, each with its component Conferences and Branches.
The growth of the Church is apparent to even the poorly informed. But the Church has not only grown; it has developed. Between growth and development there is a difference of the most essential kind; and not a few of the grave mistakes of men, even in every day affairs, in business, in politics, in statesmanship are traceable to our confusing and confounding the two. Growth alone is the result of accretion, the accumulation of material, the amassing of stuff. Development involves an extension of function, a gradation of efficiency, a passing from immaturity to maturity, from infancy to manhood.
Growth produces big things, and not only things of this sort but men. Between bigness and greatness, however, there is a distinction of kind, not alone of degree. Growth is a measure of bulk, of quantity; it is defined as "so many" or "so much." Development is a gradation of quality; its terms are "so good" or "so bad." America boasts of a constantly increasing host of big men; the great men of the land may be more easily counted. And as with men so with institutions.
James E. Talmage’s 1916 address, delivered before the Denver Philosophical Society, opens with a pointed question: “Why does ‘Mormonism’ persist?” The phrasing immediately establishes a defensive posture, as the speaker confronts a history of predicted failure. The early paragraphs move briskly through the Church’s founding—six obscure incorporators, a derisive nickname—before settling into a measured, explanatory rhythm. This shift from narrative to exposition marks a key feature of the address: Talmage alternates between recounting external opposition and laying out internal doctrine, creating a pattern of challenge and response that structures the entire piece.
From Mustard Seed to Umbrageous Tree: The Opening Gambit
The address begins with a series of metaphors that compress the Church’s early history into a single, vivid image: the mustard seed that becomes a tree “amidst whose branches the birds of search continue to find food and shelter.” The language is agricultural and organic, suggesting natural growth despite hostile efforts to “strangle the system at its birth.” Talmage’s pacing here is swift—he moves from the 1830 organization to the Book of Mormon’s publication within a few sentences, as if to establish a foundation before slowing down for doctrinal exposition. The contrast between the six obscure founders and the later prominence of the movement is drawn without explicit commentary, letting the facts imply the argument. This section establishes a rhetorical pattern: a quick, almost breathless summary of events, followed by a pause for reflection. The reader is carried along by the momentum of the narrative before being asked to consider its implications.
Doctrinal Pivot: Repentance Beyond the Grave
Midway through the address, the pace changes markedly. Talmage introduces a specific doctrinal point—the possibility of repentance after death—and contrasts it with “the dogmas of neverending torment and eternal damnation.” The language becomes more argumentative, even confrontational: “Is it empty assumption to say that such doctrine as this … is more vital than the dogmas …?” The sentence structure lengthens, with clauses piling up as Talmage builds his case. He quotes Ecclesiastes 11:3 only to dismiss a literal reading, insisting that “neglect, wilful procrastination, evil life here shall surely be a handicap to eternal progress.” The shift from historical narrative to theological debate is abrupt, and the tone grows more urgent. This section reveals Talmage’s strategy: he uses the address not merely to explain but to persuade, and the change in pace signals a move from description to advocacy. The reader is no longer a passive observer but is drawn into a contest of interpretations.
The Word of Wisdom: A Revelation on Hygiene
The final section examined here introduces another doctrinal element: the “Word of Wisdom,” a revelation on diet and health. Talmage frames it as a corrective to ascetic traditions that “led to the abnormalities of asceticism, monastic isolation, celibacy.” The tone becomes almost instructional as he quotes the revelation at length, listing prohibitions against alcohol, tobacco, and hot drinks, and endorsing grains and herbs. The pacing slows again, allowing the quoted text to dominate. Talmage’s own voice recedes, letting the revelation speak for itself. He then ties it to contemporary concerns: “The spirit of this age impels to healthful living.” This move—linking 1830s doctrine to early 20th-century hygiene movements—is characteristic of the address’s method. Talmage repeatedly shows how early Mormon teachings anticipated later social trends, implying that the Church’s vitality stems from its prescience. The shift from argument to quotation and back again creates a rhythm of assertion and evidence, keeping the listener engaged through variety in pace.
Talmage’s address rewards attention to its shifts in tempo and tone. The opening narrative gives way to doctrinal debate, then to quoted revelation, each change serving a rhetorical purpose. Readers may find it useful to track how the speaker moves between historical summary, theological argument, and scriptural citation, and to consider how these shifts affect the persuasiveness of the overall case. The address is best approached not as a neutral explanation but as a carefully crafted piece of advocacy, one that uses pacing as a tool to guide the audience’s response.
That old address on Mormonism stayed with me differently than I expected—not for its answers, but for how carefully it watched its own words shift. It made me think of a quieter text I keep returning to, The King's Mirror (Speculum regale-Konungs skuggsjá) — A Closer Reading, where the voice also bends around what it cannot say outright. Both feel like listening to someone think aloud, almost reluctantly.
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