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1. Conditions at the Beginning of the Christian Era. "At the birth of Christ this amazing federation of the world into one great monarchy had been finally achieved. Augustus, at Rome, was the sole power to which all nations looked. * * * No prince, no king, no potentate of any name could break the calm which such a universal dominion secured. * * * It was in such a unique era that Jesus Christ was born. The whole earth lay hushed in profound peace. All lands lay freely open to the message of mercy and love which He came to announce. Nor was the social and moral condition of the world at large, at the birth of Christ, less fitting for His advent than the political. The prize of universal power struggled for through sixty years of plots and desolating civil wars, had been won at last by Augustus. Sulla and Marius, Pompey and Caesar, had led their legions against each other, alike in Italy and the provinces, and had drenched the earth with blood. Augustus himself had reached the throne only after thirteen years of war, which involved regions wide apart. The world was exhausted by the prolonged agony of such a strife; it sighed for repose." (Cunningham Geikie, "The Life and Works of Christ," New York, 1894; vol. 1, p. 25.)

"The Roman empire, at the birth of Christ, was less agitated by wars and turmoils than it had been for many years before. For though I cannot assent to the opinion of those who, following the account of Orosius, maintain that the temple of Janus was then shut, and that wars and discords absolutely ceased throughout the world, yet it is certain that the period in which our Savior descended upon earth may be justly styled the 'pacific age,' if we compare it with the preceding times. And indeed the tranquillity that then reigned was necessary to enable the ministers of Christ to execute with success their sublime commission to the human race." (Mosheim, "Ecclesiastical History," Cent. I, Part I; ch. 1:4).

2. Paganism at the Beginning of the Christian Era. "Every nation then had its respective gods, over which presided one more excellent than the rest; yet in such a manner that this supreme deity was himself controlled by the rigid empire of the fates, or what the philosophers called 'external necessity.' The gods of the east were different from those of the Gauls, the Germans, and the other northern nations. The Grecian divinities differed widely from those of the Egyptians, who deified plants, animals, and a great variety of the productions both of nature and art. Each people also had their own particular manner of worshipping and appeasing their respective deities, entirely different from the sacred rites of other countries. * * * One thing, indeed, which at first sight appears very remarkable, is, that this variety of religions and of gods neither produced wars nor dissensions among the different nations, the Egyptians excepted. Nor is it perhaps necessary to except even them, since their wars undertaken for their gods cannot be looked upon with propriety as wholly of a religious nature. Each nation suffered its neighbors to follow their own method of worship, to adore their own gods, to enjoy their own rites and ceremonies, and discovered no sort of displeasure at their diversity of sentiments in religious matters. There is, however, little wonderful in this spirit of mutual toleration, when we consider that they all looked upon the world as one great empire, divided into various provinces, over every one of which a certain order of divinities presided; and that therefore none could behold with contempt the gods of other nations, or force strangers to pay homage to theirs. The Romans exercised this toleration, in the amplest manner. For, though they would not allow any changes to be made in the religions that were publicly professed in the empire, nor any new form of worship to be openly introduced, yet they granted to their citizens a full liberty of observing in private the sacred rites of other nations, and of honoring foreign deities (whose worship contained nothing inconsistent with the interests and laws of the republic) with feasts, temples, consecrated groves and such like testimonies of homage and respect." (Mosheim, "Eccl. Hist.," Cent. I, Part I; ch. 1:7–8.)

3. Rapid Growth of the Church. Eusebius, who wrote in the early part of the fourth century, speaking of the first decade after the Savior's ascension, says:

"Thus, then, under a celestial influence, and co-operation, the doctrine of the Savior, like the rays of the sun, quickly irradiated the whole world. Presently, in accordance with divine prophecy, the sound of His inspired evangelists and apostles had gone throughout all the earth, and their words to the ends of the world. Throughout every city and village, like a replenished barn floor, churches were rapidly abounding and filled with members from every people. Those who, in consequence of the delusions that had descended to them from their ancestors, had been fettered by the ancient disease of idolatrous superstition, were now liberated by the power of Christ, through the teachings and miracles of His messengers." (Eusebius, "Ecclesiastical History," Book I, ch. 3.)

4. Divine Instrumentality in the Apostolic Ministry. "When we consider the rapid progress of Christianity among the Gentile nations, and the poor and feeble instruments by which this great and amazing event was immediately effected, we naturally have recourse to an omnipotent and invisible hand, as its true and proper cause. For, unless we suppose here a divine interposition, how was it possible that men, destitute of all human aid, without credit or riches, learning, or eloquence, could, in so short a time, persuade a considerable part of mankind to abandon the religion of their ancestors? How was it possible, that an handful of apostles, who, as fishermen and publicans, must have been contemned by their own nation, and as Jews must have been odious to all others, could engage the learned and mighty, as well as the simple and those of low degree, to forsake their favorite prejudices, and to embrace a new religion which was an enemy to their corrupt passions? And, indeed, there were undoubted marks of a celestial power perpetually attending their ministry. Their very language, an incredible energy, an amazing power of sending light into the understanding and conviction into the heart." (Mosheim, "Ecclesiastical History," Cent. I, Part 1, ch. 4:8.)

5. Nephites and Lamanites. The progenitors of the Nephite nation "were led from Jerusalem 600 BC, by Lehi, a Jewish prophet of the tribe of Manasseh. His immediate family, at the time of their departure from Jerusalem, comprised his wife Sariah, and their sons Laman, Lemuel, Sam, and Nephi; at a later stage of the history, daughters are mentioned, but whether any of these were born before the family exodus we are not told. Beside his own family, the colony of Lehi included Zoram and Ishmael, the latter an Israelite of the tribe of Ephraim. Ishmael, with his family, joined Lehi in the wilderness; and his descendants were numbered with the nation of whom we are speaking. The company journeyed somewhat east of south, keeping near the borders of the Red Sea; then changing their course to the eastward, crossed the peninsula of Arabia; and there, on the shores of the Arabian Sea, built and provisioned a vessel in which they committed themselves to Divine care upon the waters. Their voyage carried them eastward across the Indian Ocean, then over the south Pacific Ocean to the western coast of South America, whereon they landed (590 BC) * * * The people established themselves on what to them was the land of promise; many children were born, and in the course of a few generations a numerous posterity held possession of the land. After the death of Lehi, a division occurred, some of the people accepting as their leader Nephi, who had been duly appointed to the prophetic office; while the rest proclaimed Laman, the eldest of Lehi's sons, as their chief. Henceforth the divided people were known as Nephites and Lamanites respectively. At times they observed toward each other fairly friendly relations; but generally they were opposed, the Lamanites manifesting implacable hatred and hostility toward their Nephite kindred. The Nephites advanced in the arts of civilization, built large cities, and established prosperous commonwealths; yet they often fell into transgression; and the Lord chastened them by making their foes victorious. They spread northward, occupying the northern part of South America; then, crossing the Isthmus, they extended their domain over the southern, central, and eastern portions of what is now the United States of America. The Lamanites, while increasing in numbers, fell under the curse of darkness; they became dark in skin and benighted in spirit, forgot the God of their fathers, lived a wild nomadic life, and degenerated into the fallen state in which the American Indians—their lineal descendants—were found by those who re-discovered the western continent in later times." (The Author, "Articles of Faith," Lect. 14:7, 8.)