The Priesthood of the Church differs vitally from that of churches composed only of fragments of the complete truth.
**Priesthood Defined.** The Church is composed of eternal, intelligent beings, moving onward in eternal progression, who have accepted God's plan of salvation. It is God's Church. God directs the work of his children on earth, and he naturally gives attention to the Church. Nevertheless, although God is the directing intelligence, he is not here in person, nor are other superior beings sent to take charge of the work, for that would be contrary to the law that through his free agency and by self-effort, man on earth must move onward and upward. Therefore, that the earth-work may be done authoritatively, God has delegated the necessary authority to man. The Priesthood is simply the name given this authority. The body of the Priesthood consists of the persons who have received this authority and who may act for God, on earth, in matters pertaining to the Church or to themselves. Without authority from God, there can be no Priesthood.
**Divisions of the Priesthood.** Much work is to be done in the Church, and the work differs greatly, for man's life is complex. Consequently, many and varied are the labors that must be directed and supported by the Priesthood. To accomplish the work well, there must be a division of labor—the fundamental characteristic of all orderly work.
There are two great divisions of the Priesthood, the Aaronic and the Melchizedek, each of which possesses special authority. Each of these divisions is again sub-divided. These divisions and subdivisions are all necessary for the complete exercise of the Priesthood in the Church.
One great division of the Priesthood of God, the Aaronic Priesthood, is named after Aaron, the brother of Moses, a famous leader in this priesthood. It is the Lesser Priesthood, really only an appendage of the Higher or Melchizedek Priesthood. To the Aaronic Priesthood is assigned, particularly, the temporal work of the Church, but it also has authority to preach, teach and baptize. The Melchizedek Priesthood, named after the great high priest Melchizedek, is the higher division of the Priesthood, and includes the Aaronic Priesthood. It holds the keys of spiritual authority and has the right to officiate under proper direction in all the affairs of the Church. The subdivisions of these Priesthoods make it possible to group, simply and properly, the duties of the members of the Church.
**The Aaronic Priesthood.** Those who hold the Aaronic Priesthood belong to one of three ascending groups: the deacon, the teacher, and the priest. The bishop presides over the priest's quorum and is the presiding authority of the Aaronic Priesthood. Each group, in addition to its own special authority, may, when called upon by proper authority, exercise also the authority of the group below it. The members of the Aaronic Priesthood are organized in quorums of twelve deacons, twenty-four teachers and forty-eight priests. Each quorum is presided over by a president and two counselors, which in the priests' quorum are the bishop and his two counselors.
**The Melchizedek Priesthood.** The Higher Priesthood is characterized by spiritual authority, the right of presidency and the power of officiating in all the work of the Church. There are also several divisions of this Priesthood but the fundamental authority is the same in all, and each division represents merely a calling in the Higher Priesthood. There are five chief groups in this Priesthood; the elder, the seventy, the high priest, the apostle, and the patriarch. The elder may officiate when properly called and set apart in any of these groups of the Priesthood, without having conferred upon him any further Priesthood. The members of the Higher Priesthood are organized into quorums, of 96 elders with a president and two counselors and of 70 seventies with seven presidents. The quorums of high priests are indefinite in number, except administrative quorums, such as the Twelve Apostles and the First Presidency.
**All Hold the Priesthood.** The Church exists to advance the Great Plan by which, in the end, every man may live happily on earth and at last enter into great progression. In it there should be no active and non-active members, for all must be active to work out their own proper destinies, and to assist in the advancement of the whole Plan. All, therefore, need the authority of the Priesthood to officiate as may be needed in the work of the Church, or in their own behalf. If the work of the Church were delegated to a few members, it would probably be reasonable for a few men to hold the Priesthood. When, however, every member must or should take upon himself a part of the active work of the Church, it is necessary that every man hold the authority of the Priesthood so that he may authoritatively perform the necessary acts in the propaganda of truth.
In fact, in the Church, all men who have attained sufficient experience hold or should hold the Priesthood. The young men are ordained deacons, teachers and priests, and at last elders, when they possess all the authority of the Priesthood. They may then receive an ordination and calling in the Melchizedek Priesthood, such as seventy, apostle, high priest or patriarch.
Women enjoy all the endowments and blessings of the Priesthood in connection with their husbands. The family is the basis of society on earth, and as there must be organization among intelligent beings, someone must be spokesman for the family. In the family, the man is the spokesman and presiding authority, and, therefore, the Priesthood is bestowed upon him.
It is clear that there is no Priesthood class in the Church of Jesus Christ. The Priesthood belongs to all. This is another distinguishing mark of the true Church, which rests its doctrines upon eternal principles as already outlined. The general possession of the Priesthood by all the male members of the Church is only in conformity with the theory of the Gospel, which makes the Plan one of intelligent, united effort under the direction of beings of higher intelligence, and which declares that the highest individual satisfaction can be obtained only when all other individuals are simultaneously advancing.
**The Power of the Priesthood.** The Priesthood conferred on man carries with it real power to do effective work in behalf of the plan of salvation. Under the normal organization of the Church, when things are moving on in the ordained way, there is no insistent evidence of the great power possessed by those who have the Priesthood, and who, therefore, can act for God in matters pertaining to the Church. Under such a condition there is a quiet, steady use of power in behalf of the daily work of the Church—each man performing the work that has been assigned to him, in addition to which each man in his own behalf may use his authority as seems to him fitting. Yet, the power is with the Priesthood, and when need arises, it becomes the voice of God, which all must hear. As an illustration of the great power, authority and duty carried by the Priesthood it may be recalled that, if by any chance every man holding the Priesthood in the Church should be destroyed, save one elder, it would be the duty and right of that one elder, under divine revelation, to reorganize the whole Church with all the grades of the Priesthood and of its officers. This far-reaching authority is held by all who receive the Priesthood—an authority to be guarded carefully and to be used cautiously as directed.
To carry on the diversified work of the Church requires a close organization. An organization, in turn, requires officers. All the officers of the Church hold the Priesthood, but the Priesthood is held also by many who do not hold official positions. Therefore, while the authority to act in all the offices of the Church is held by practically every man in the Church, that authority, in the administration of the affairs of the Church, becomes effective only when the man is called to exercise the authority. The chief officers of the Church are herewith briefly enumerated.
**The General Authorities.** The First Presidency consists of three presiding high priests, a President and two counselors, whose duty it is to supervise the work of the whole Church, in all matters of policy, organization and execution. No part of the work of the Church is beyond their authority. With the death of the President, the First Presidency becomes disorganized.
Associated with the First Presidency is the quorum of Twelve Apostles. The Twelve are special witnesses for Christ, and it is their duty to carry the Gospel to all the world. In addition, they give direct assistance to the First Presidency. When the quorum of the First Presidency is disorganized, the quorum of apostles becomes the presiding quorum until the First Presidency is reorganized. The quorum of the Twelve has one president, who is always the senior apostle.
The Patriarchs of the Church possess the sealing and blessing powers and receive instructions from the Presiding Patriarch.
The quorums of Seventy, the missionary quorums of the Church, are presided over by the Seven Presidents of the first quorum. This Council labors under the direction of the apostles. If the First Presidency and the quorum of the Twelve were disorganized, simultaneously, the first quorum of Seventy would become the presiding quorum until full reorganization were effected.
The temporal affairs of the Church are largely cared for by the Presiding Bishopric, consisting of the presiding bishop and two counselors. The Presiding Bishopric also has general supervision of the bishops of the wards, of the Church.
The General Authorities are the First Presidency, the Twelve Apostles, the Presiding Patriarch, the Presidents of the first quorum of Seventy, and the Presiding Bishopric—making in all twenty-six men. These general presiding authorities, representing all the great divisions of the Priesthood, deal with all the general affairs of the Church.
**The Stakes of Zion.** For convenience of administration, the Church is divided into stakes containing usually from one thousand to ten thousand members. The stakes are presided over by a Stake Presidency, three high priests denominated president and two counselors, which have the same relation to the stake that the First Presidency has to the whole Church. The Stake Presidency are assisted by the high council, consisting of twelve regular and six alternate counselors who are high priests. To this body is assigned much of the work for the welfare of the members of the stake. Such other officers as may be needed are moreover secured in each stake.
**The Wards of the Stakes.** The stakes are, in turn, divided into wards containing usually from one hundred to two thousand members. They are presided over by a Bishop and two counselors, who are assisted in various capacities by the local ward Priesthood.
**The Priesthood in Stakes and Wards.** In every ward, if there be enough members, are organized quorums of deacons, teachers, priests, elders and seventies. If there are not enough in one ward to form a quorum, then a quorum is organized from two or more wards. The high priests in a stake are usually assembled into one quorum for the stake. All of the Priesthood meets regularly in the ward to which they belong, for the discussion of their duties and for studying the outlines and books provided by the general Church authorities.
**Auxiliary Organizations.** In addition to the regular Priesthood, there are helps in government known as auxiliary organizations. These are the Relief Society, for women, the Deseret Sunday School Union, the Young Men's Mutual Improvement Association, the Young Ladies' Mutual Improvement Association, the Primary Association, the Religion Class, the Boards of Education, and others that may be organized from time to time. Each of these is represented by a general board, under the direction of the First Presidency. In each stake there are also stake boards of these auxiliary organizations, under the direction of the stake presidency. Moreover, in each ward of the Church, if large enough, is an organization of each of the auxiliary activities of the Church.
**All Must Work.** So complete an organization, ramifying throughout the Church, shows that all members of the Church should or may be at work. There is no place for the idler. Every man or woman, who is not averse to working in behalf of the Church, will find some duty that will fill his life.
**The Tenure of Office.** The officers of the Priesthood have no definite tenure of office. Since all hold the Priesthood, there is always a supply of ready material to fill any vacancies that may occur. The general authorities in the Church have generally held life positions, but a number of these, for various reasons, chiefly insubordination or error of doctrine, have been released before death. According to doctrine, no office in the Priesthood, is absolutely certain of life tenure. Failure to perform properly the work of the office constitutes full cause for removal.
**An Unpaid Ministry.** The rewards of life should be and are only in part material. To assist, officially, in carrying out the Great Plan, brings its own distinct reward. The Priesthood of the Church, therefore, is largely unpaid. A man's duty in the Priesthood seldom takes all of his time, thus leaving him partly free to earn a livelihood by the use of his profession. When a man's whole time is taken by the Church, he gets his support from the Church. There is no Priesthood class, especially trained for the work, and striving for positions carrying with them high material remuneration. All should know the Gospel and be prepared to carry on the work.
**Appointments in the Priesthood.** The power to nominate men to fill the official positions in the Priesthood belongs to the Priesthood of the Church. Men are chosen from any walk in life, without previous warning, and the acceptance of the office often means the sacrifice of business, profession, or ease of life. Under this system there can be no talk of men seeking offices in the Church. Preparation to do the work of the Church can be the only form of self-seeking, and that may or may not lead to any particular position in the Church. Meanwhile, the vast organization of the Church is such as to find work for every man; and in fact, every worthy worker should be kept busily engaged in the work of the Great Plan.
**Common Consent.** Every officer of the Priesthood, though properly nominated, holds his position in the Church only with the consent of the people. Officers may be nominated by the presidency of the Church, but unless the people accept them as their officials, they can not exercise the authority of the offices to which they have been called. All things in the Church must be done by common consent. This makes the people, men and women, under God, the rulers of the Church. Even the President of the Church, before he can fully enter upon his duties, must be sustained by the people. It is the common custom in the Church to vote on the officers in the general, stake and ward conferences. This gives every member an opportunity to vote for or against the officers. Meanwhile, the judiciary system of the Church is such that there is ample provision whereby any officer of the Church, if found in error, may be brought to justice and if found guilty be removed from his position.
The doctrine of common consent is fundamental in the Church; and is coincident with the fact that the Church belongs to all the people. Since the authority of the Priesthood is vested in all the people, it follows that the officials of the Priesthood must be responsible to the people. The responsibility and work of the Church are not only for but by the people as a whole.
**Bestowal of the Priesthood.** On the earth the Priesthood was first conferred on Adam and was handed down directly from Adam through his descendants to Noah. Every link in this progression of the Priesthood has been preserved. Similarly, after Noah, it was continued for many generations. Moreover, Jesus conferred the Priesthood directly upon his disciples. At various times in the history of the world, the Priesthood has been given by God to man and continued for various lengths of time. In these latter days of the restored Church, John the Baptist appeared in person and conferred the Aaronic Priesthood upon Joseph Smith and Oliver Cowdery. Later, Peter, James and John, who had received the Priesthood from Jesus Christ, and who represented the Presidency of the Priesthood in those days, appeared to Joseph Smith and Oliver Cowdery and conferred upon them the Holy Priesthood and the apostleship which carried with it authority in the lower divisions of the Priesthood. In the Church of Christ the authority of the Priesthood may always be traced back directly to God, from whom it radiates and whom it represents.
The authority of the Priesthood is often misunderstood, and it is frequently the rock upon which many men and women suffer spiritual shipwreck.
**The Foundation of Authority.** The power or right to command or to act, is authority. In the beginning, man, conscious and in possession of will, reached out for truth, and gained new knowledge. Gradually as his intelligence grew, he learned to control natural forces, as he met them on his way. Knowledge, properly used, became power; and intelligent knowledge is the only true foundation of authority. The more intelligence a man possesses the more authority he may exercise. Hence, "the glory of God is intelligence." This should be clear in the minds of all who exercise authority.
**Absolute Authority.** Such high authority, based on increasing intelligent knowledge, may be called absolute authority. All other forms of authority, and many forms exist, must be derived from absolute authority, for it is the essence of all authority. Nothing in the universe is absolutely understood, and absolute authority does not mean that full knowledge or full power has been gained over anything in the universe. Forever will the universe reveal its secrets. By absolute authority is meant the kind of authority that results directly from an intelligent understanding of the things over which authority is exercised. Authority can therefore, be absolute only so far as knowledge goes, and will become more absolute as more knowledge is obtained. The laws of God are never arbitrary; they are always founded on truth.
**Derived Authority.** Anyone possessing the absolute authority resting on high intelligence, will often find it necessary or convenient to ask others to exercise that authority for him. This may be called derived authority. It does not necessarily follow that those who are so asked understand the full meaning of the authority that they exercise. The workman in a factory carries out the operations as directed by the chief technician, and obtains the same results, though he does not to the same extent understand the principles involved.
Every person who has risen to the earth-estate possesses a certain degree of absolute authority, for he has knowledge of nature which gives him control over many surrounding forces. Every person possesses or should possess certain derived authority, which is exercised under the direction of a superior intelligence, though it is not always wholly understood.
**The Authority of Office.** In an organized body like the Church, each activity must be governed by established laws. Those who have been chosen officers to enforce these laws and to carry on the regular work of the Church, exercise their power because of their office. Authority of office is only a form of derived authority—derived from the people who have agreed to submit their wills to certain officers, who are to enforce laws accepted by the people. Even such authority, belonging to official positions, must be founded on intelligent knowledge, and the organization of the Church itself must be intelligently authoritative. Therefore, authority of office is best exercised when those holding it have qualified themselves intelligently for the work. The mistakes made by officers are commonly due to the want of the needed intelligence in the exercise of their duties. Fortunately, however, the Church is so organized that the actions of its officials may be tried for their righteousness whenever they appear to be wrong to the people. Mistakes are most likely to be made by officials who will not qualify themselves for their work.
**Authority and Free Agency.** While intelligent knowledge does establish the highest degree of authority, absolute authority, yet it does not, alone, justify the exercising of authority that may conflict with the wills of others. The law of free agency must not be transcended; nor is it permissible to do anything that will hinder, in the least, the progress of man under the Great law. Authority must therefore be exercised only in such a manner as to benefit other individuals. Naturally, when a community accepts a body of laws for their government, and officers are appointed by the people to enforce the laws, the punishment of the disobedient is not an interference with free agency, for all have accepted the law. Only when a person withdraws from the community, does the community law become inoperative with respect to him. Since the battle for free agency must not be waged again, laws must be enforced as they are accepted by the people; thus it comes about that all the officers in the Church, who merely represent the people, must be sustained by the people. The people govern the Church through their sustained authorities. When a person opposes righteousness, the worst that can be done is to sever that individual from the organization. The Priesthood has no authority to exercise further punishment. The punishment which comes to those who do wrong is automatic, and will, of itself, find out the sinner.
**Authority over Self.** The Priesthood conferred on man establishes an authority which each man may at all times exercise with respect to himself and God. By the authority of the Priesthood he has a right to commune with God in prayer or in other ways, and has, as it were, the right to receive communications in return from the intelligent beings about him, so that his ways may be ways of strength and pleasantness. Man's own work should be inseparably connected with the power of the Priesthood to which he has attained.
**The Exercise of Authority.** The authority committed to man by God is in earthly hands. The flesh is weak; and men who possess authority may often make mistakes in its exercise. The proper manner of exercising the authority of the Priesthood has been made exceedingly clear. "The rights of the Priesthood are inseparably connected with the powers of heaven, and the powers of heaven cannot be controlled or handled only upon the principles of righteousness. That they may be conferred upon us, it is true; but when we undertake to cover our sins, or to gratify our pride, our vain ambition, or to exercise control, or dominion, or compulsion, upon the souls of the children of men, in any degree of unrighteousness, behold, the heavens withdraw themselves; the Spirit of the Lord is grieved; and when it is withdrawn, Amen to the Priesthood, or the authority of that man. Behold! ere he is aware, he is left unto himself, to kick against the pricks; to persecute the Saints, and to fight against God. No power or influence can or ought to be maintained by virtue of the Priesthood, only by persuasion, by long-suffering, by gentleness, and meekness, and by love unfeigned; by kindness, and pure knowledge, which shall greatly enlarge the soul without hypocrisy, and without guile, reproving betimes with sharpness, when moved upon by the Holy Ghost, and then showing forth afterwards an increase of love toward him whom thou hast reproved, lest he esteem thee to be his enemy; that he may know that thy faithfulness is stronger than the cords of death; let thy bowels also be full of charity towards all men, and to the household of faith, and let virtue garnish thy thoughts unceasingly, then shall thy confidence wax strong in the presence of God, and the doctrine of the Priesthood shall distil upon thy soul as the dews from heaven. The Holy Ghost shall be thy constant companion, and thy sceptre an unchanging sceptre of righteousness and truth, and thy dominion shall be an everlasting dominion, and without compulsory means it shall flow unto thee for ever and ever."
Any authority of the Priesthood otherwise exercised than as above stated is not in harmony with the law. There is therefore no need to fear authority, for those who misuse it will ultimately be removed from their offices and will be punished not only by the laws of the Church, but by God, the Giver of law. Meanwhile, the thought stands out prominently, that those who are given the Priesthood, and especially those who are to exercise authority in the offices of the Priesthood, should carefully fit themselves for the work that they have to do. This is the only safe key to authority.
**The Unrighteous Exercise of Authority.** Authority may be unrighteously exercised from the lack of intelligence or because of wickedness. Should a member of the Church note this, the procedure of correction is to notify the ward teachers, who try to settle the difficulty. If the ward teachers do not succeed in this, the bishop's court takes up the matter, which, if needs be, it passes to the Stake Presidency and high council, and may be appealed to the First Presidency. Justice is meted out to all in-the Church. If the people are dissatisfied with any officer they may refuse to sustain him at the times of the voting, which prevents him from exercising the functions of his office. However, in all things the majority rules; and in many of the judgments of the Church there must be unanimity.
**The Church Authoritative.** The Church of Christ possesses real authority, derived from God, and in its work represents God. Such a Church, alone, can appeal to the human understanding. A Church without authority is limp and helpless. Authority is the final test of a true Church. Does it attempt to officiate for God? Does its Priesthood possess authority? From the beginning, the Church of God has been given direct, divine authority so that its work might not be questioned. The angel walked with Adam, God spoke to Abraham, Jesus in person came on earth, the Father and the Son came to Joseph Smith,—in all ages, when the Church has been fully established, the Priesthood has been conferred by authoritative beings. The authority of the Church is real and genuine and possesses power. By its power it shall be known.
In the consideration of Priesthood and its authority, much useless discussion is often indulged in as to whether a person should yield obedience to authority. Some believe that to yield obedience is to lay down free agency.
**The Restraint of Nature.** Countless forces, surrounding man, are interacting in the universe. By no means can he withdraw himself from them. By experience he has learned that control of natural forces is obtained only when their laws are understood. When a certain thing is done in a certain manner, there is a definite, invariable result. No doubt it has often occurred to an intelligent being that he might wish it otherwise; but that is impossible. The only remedy is to comply with existing conditions, acknowledge the restraint of nature, and gaining further knowledge, put law against law, until the purpose of man has been accomplished. This is the process by which intelligent beings have acquired dominion over nature. Such an acknowledgement of the existence of the law of cause and effect does not weaken man; strength lies in an intelligent subjection to rightful restraint, for it has been the condition of progress from the beginning. The recognition of law and the obedience to law are sure signs that intelligent beings are progressing.
**An Active Condition.** Obedience is an active condition or it could not be a principle of consequence. It is closely akin to repentance. Obedience simply means that whenever a truth is revealed, it is obeyed, which by our previous definition is a phase of repentance. The man who is active in carrying out what he knows is truth, is an obedient man. His active obedience to authority is based on intelligence; and the more knowledge a man has concerning the nature of the law in question, the more thoroughly obedient is he. Obedience is not a characteristic of ignorance.
**The Restraint of Man.** Obedience to the invariable laws of nature is, usually, considered to be a self-evident necessity. The question of obedience is commonly raised when man exercises authority. Shall a man obey a man? The first consideration in the answer to this question is whether the system which the man in authority represents is based on truth. If so, then intelligent man will be bound to render obedience to the system, even if it is exercised through imperfect man. The second consideration is whether the man is acting within his authority in the organization. This can always be determined, simply, by laying the matter before the bodies constituted to settle such matters. With the exception of the First Presidency, every officer in the Church has a limited jurisdiction. The third consideration is whether the matter to which authority has been applied is at all under the discipline of the organization. No officer in the Church has authority beyond matters that pertain to the Church. Any authority exercised beyond that field is accepted only at the discretion of the individual members of the Church, and should come only in the form of counsel. If yes is the answer to these three considerations, obedience must be rendered by a progressing man. If no is the answer, obedience should not be yielded, but the matter should be tried before the proper courts.
The restraint of man in the exercise of authority derived from eternal laws, is as compelling as the restraint of nature, because they are parts of the same whole.
**The Life of Law.** Obedience is nothing more than a compliance with truth. Truth is of no consequence to a man if it is not used. The moment truth is used, obedience begins. Man, and the Church to which he belongs, are active organisms, interested in progress. When truth is given them, promises to use that truth should be required, else all is in vain. Lives conforming to law, alone, are moving onward. For that reason, for every gift to man a promise is required, and usually a statement of the punishment that will follow the non-use or misuse of it. Obedience to truth means progress; refusal to use truth means retrogression.
**Disobedience.** Disobedience may be active or passive. Passive disobedience is not doing what should be done; active disobedience is doing what should not be done. Both may be equally harmful. The main effect of disobedience is to weaken, and finally wreck the man who disobeys law. Disobedience and sin are synonymous.
**The Church Worth Having.** The only Church worth having is one having authority, resting on intelligence and truth. Such a Church will command obedience. In such a Church, little misunderstandings are easily rectified. Within the laws of the Church, man has absolute, personal freedom. It is so with nature, outside of the Church. Within the laws of nature, man has full freedom. The greatest freedom known to man comes from obedience to law. The greatest punishment conceivable to man comes from opposition to law. This is true with respect to the Church as a community of the saints, and with respect to individual man in the great universe.
There must be, in every organization, and especially in a Church dedicated to the great philosophy of man's place in the universe, a great cementing purpose. In the Church of Christ this is the desire to bring about the highest joy for all mankind.
**A Church with a Purpose.** According to the fundamental doctrines elaborated in previous chapters, the purpose of the earth-career is to assist in man's development, so that he may acquire more power and therefore more joy. In the nature of things, as already explained, it is impossible for an intelligent being to rise to the highest degree of joy unless other like beings move along with him. The Great Plan will be successful only if all or at least a majority of those who accepted it are saved. The Church, a feature of the Great Plan, must have the same main purpose. All must be saved! In fact, the work of the Church cannot be completed until all have at least heard the truth. There can be no talk of a few saved souls at the throne of God, with the many in hell. The great mission of the Church must be to bring all men into the truth. This is the cementing purpose of the Church.
**The Hope of Today.** However, men are not saved merely by being taught the truth. They must live it in their daily lives. Life, indeed, is an endless succession of days, each of which must be a little larger in development than the preceding one. Each day must be well spent. The Church must help, every day, in all the affairs of the day, from the food man eats to his highest spiritual thought. Each day must be a step onward to the eternal exaltation which he desires. This is the hope of today. To help in this daily work is one of the main parts of the missionary labors of the Church. All the days of all the members must be made happy ones.
**Temporal Salvation.** In a church based on the principles already outlined there can be no separation between the spiritual and the temporal. There is one universe, of many aspects, to which we belong. There is one Great Plan for us. In the heavens, spiritual things are probably of greatest importance, but on earth, temporal things are of importance. The impossibility of separating things temporal from things spiritual justifies the attempt of the Church to assist in the temporal affairs of its members. In fact, a large part of the missionary labors of the Church must be to better the temporal conditions of its members. Only when the temporal as well as the spiritual life is looked after, can the Church rise to its full opportunity. Only in sound bodies can the spirit experience the highest joy. Only under sound temporal conditions can the Church move on in full gladness.
**The Foreign Mission System.** In conformity with the cementing missionary spirit of a church, every member of which holds or may hold the Priesthood, it follows that every member of the Church, whether man or woman, may be called to go on a spiritual or temporal mission for the upbuilding of his fellowmen. In harmony with the law of free agency, it is voluntary with the individual, whether he accept or refuse the call. The custom in the Church of today has been that a man go on at least one mission, which varies in length, two or more years. The missionaries not only assist the members already gathered into the Church, but they travel all over the world, preach to all the everlasting Gospel, and bring those who accept the truth into the Church. The main purpose of the Church missionary system is to preach the Gospel to all the members of the human race, so that, as far as possible, none may be left with the excuse that he has not heard the Gospel.
**The Home Mission Service.** The whole Church, at home, is devoted to the home mission service. The organizations of the Priesthood and the auxiliary organizations, form a network of active service into which every member of the Church may be brought. The home missionary service concerns itself with the spiritual and the temporal side of man's nature and life. The amusements of the young people; the home life of the older people, and the daily duties of all, are made part and parcel of the organized missionary system of the Church.
**For the Common Good.** The genius of the Church of Christ stands for the common good; hence the ceaseless missionary activity which is the great cementing principle of the Church. Not for the one, not even for the many, but for all, does the Church stand.
The Church of God has always been characterized by the possession of temples in which the holiest work of the Gospel has been done. The activities of the Church have, so to speak, centered about the temples.
**Educational.** The doctrines of the origin, present condition and destiny of man should always be well in the mind of all, for without this knowledge, it is difficult to comply fully and intelligently with the laws and ordinances of the Gospel. It has been provided, therefore, that the story of man, from the beginning, at the present, and to the last great day, shall be given as frequently as may be desired to the members of the Church. In the temples this information is given, in an organized and correct form, so that it may not depart from among men and women. That is, the temples are conservators of the great truths of the Gospel. To the temples, man goes to be refreshed in his memory as to the doctrines relative to man and his place in nature. The endowments given to members of the Church in the temples are, essentially, courses of instruction relative to man's existence before he came on this earth, the history of the creation of the earth, the story of our first earthly parents, the history of the various dispensations of the Gospel, the meaning of the sacrifice of Jesus Christ, the story of the restoration of the Gospel, and the means and methods whereby joy on this earth and exaltation in heaven may be obtained. To make this large story clear and impressive to all who partake of it, every educational device, so far known to man, is employed; and it is possible that nowhere, outside of the temple, is a more correct pedagogy employed. Every sense of man is appealed to, in order to make the meaning of the Gospel clear, from beginning to end.
**Symbolism.** Naturally, the very essence of these fundamental truths is not known to man, nor indeed can be. We know things only so far as our senses permit. Whatever is known, is known through symbols. The letters on the written page are but symbols of mighty thoughts that are easily transferred from mind to mind by these symbols. Man lives under a great system of symbolism. Clearly, the mighty, eternal truths encompassing all that man is or may be, cannot be expressed literally, nor is there in the temple any attempt to do this. On the contrary, the great and wonderful temple service is one of mighty symbolism. By the use of symbols of speech, of action, of color, of form, the great truths connected with the story of man are made evident to the mind.
**Covenants.** The temple service also gives those who take their endowments, special information relative to their conduct upon earth. For instance, men and women are taught to keep themselves free from sin. They must be chaste, virtuous, truthful, unselfish, and so on. Moreover, they are taught that they must devote themselves and all that they have or may have to the great cause of truth, to teaching the everlasting Gospel to their fellowmen, so that the Great Plan may be worked out according to the* mind and will of God. In return for this, those who take their endowments make covenants with each other and their God, that they will observe the instructions given, and will carry them out in their daily lives. Thus the work becomes active and vital. It is also explained that the failure to carry out these promises, when once knowledge has been given, will be punished. This is in accordance with the law that provides a penalty for disobedience, as already explained. Only by the use of knowledge will more knowledge be obtained. The whole system of temple worship is very logical.
**Blessings.** In the course of instruction in the temple, it is emphasized that blessings will follow those who accept the truth, practice it and live Godlike lives. The essence of the endowment service is a blessing. Punishment is not made so prominent, as is the possibility of inviting great blessings by proper obedience to the truths that may be obtained from time to time.
**Temple Authority.** Perhaps the most glorious ordinances of the temple are those that seal husband and wife and children to each other for time and all eternity. According to the Gospel, the marriage relation does not necessarily cease with death. On the contrary, since sex is eternal, the sex relation may continue to the end of time. Such a union or sealing may be performed only by special authority, which is possessed only by the President of the Church. The President may, however, delegate the authority for longer or shorter times, so that certain temple workers may perform such marriages in the temples of God. Similarly, children who have been born to parents who were not married for time and eternity, may be sealed later to their parents, so that the relationship may be sustained throughout all the ages of eternity.
Moreover, every ordinance belonging to the Church may be performed in the temple. In the temple is a baptismal font, so that the introductory ordinance may be performed; likewise, every other ordinance for the benefit of the Saints may be performed in the holy temple. The work for the dead, as will be explained in chapter 28, is done in the temples, by the living. The vicarious work for the dead, who did not accept the Gospel on earth, forms the bulk of the temple work, since, after the first time, when endowments are taken for himself, a person must do work for the dead when he goes through the temple.
**Possible Repetition.** The vastness of meaning in the temple worship makes it difficult at once for man to remember and understand it, and only once are the endowments taken for himself by any one person. To refresh his memory, and to place him in close touch with the spirit of the work, a man may enter the temple as frequently as he desires and take endowments for the dead, and in that way both he and the dead are benefited. The temples, then, are means whereby every member of the Church may receive precious endowments, and may be kept in refreshed memory of the Great Plan, which he, with the rest of the human family, is working out. Temple work is the safety of the living and the hope of the dead. At present, temples are in operation in Salt Lake City, St. George, Logan and Manti, all in Utah, and a temple is nearing completion in Cardston, Alberta, Canada.
There are many men and women upon the earth. No one faces, alone, the great forces of nature. About him move other men, with whom he must associate. In the Great Plan it is so ordained that men shall dwell together, and this leads to many of the finest applications of the Gospel to the daily life of man.
**Common Origin.** By the power of God, the spirits of men were born into the spiritual world; thus all became the children of God. In turn, all have been born from the same spiritual estate into the earth estate, from the one earthly ancestor, Adam. All men are therefore of identical origin. Absolute uniformity prevails among the children of men, so far as their origin is concerned.
**Common Purposes.** The spirits are placed on earth for a common purpose. From the beginning, man has risen to his high estate through the acquisition of power over the natural forces surrounding him. "Man is that he may have joy," is the fundamental purpose of man's activity, whether on or out of the earth. In the Great Council all the spirits which have reached or will reach the earth, were present; and all declared themselves in favor of the Plan. In conformity with this agreement, man is on earth. All desire a closer acquaintance with gross matter, as a means of future power and consequent joy; and all desire that the earth-experience may be accompanied with as much joy as is possible. Consequently, all who are or have been, or will be assembled on earth, have a common purpose. Absolute uniformity prevails among men so far as their fundamental purpose is concerned.
**Common Destiny.** Likewise, the destiny of all the spirits sent to earth, is the same. Man has ever moved towards eternal life. All new information, every addition of knowledge, has moved him onward, toward perfection and a vision of greater happiness. True, since all men have free agencies, individual wills express themselves in different ways, and no two spirits are therefore at precisely the same point on the upward road. Some are far ahead, some lag behind, each and all according to individual effort. However, throughout the vast eternities, all who are conscientiously moving upward, though it be ever so slowly, will in time reach a point which is absolute perfection to our mortal conceptions. Then, all will seem as if precisely alike. Whether or not we reach a given point at the same time, all men have a common destiny. As far as the destiny of man is concerned, all are alike.
**Inter-dependence.** Of even greater importance in daily work is the fact that every intelligent being affects every other intelligent being. Every person affects every other person. Through the operation of the Holy Spirit all things are held together. Good or evil may be transmitted from personality to personality; it is impossible to hide from God, and it is equally impossible for us to hide ourselves completely from our fellowmen. No individual action may restrain or retard another individual; but all our actions, thoughts and words must be so guarded that all are advanced. This is as true for the earth-life as it may be for the spiritual life.
Men affect each other; every man is, in a measure, his brother's keeper. There can be no thought of a man going on in life irrespective of the needs or conditions of his fellowmen. The main concern of man must be to find such orderly acts of life as will enable other men to live out their individual wills without interference. All must be benefited, all must be helped. This is the basis of the great system of co-operation. Meanwhile, the inter-dependence of the spirits dwelling on earth, brings men more closely together, and strengthens the friendships from the former spirit estate.
**Brothers.** The human race is a race of brothers, of the same origin, with the same purposes and with the same destiny, so elaborately inter-dependent that none may move without affecting the others. Any rational theology must recognize this condition, and, as far as it may be able, must make provision for the proper recognition of the brotherhood of man.
Though the brotherhood of man is supreme, it does not follow that all men are equal in all particulars. This needs careful examination.
**The Pre-existent Effort.** Men of common origin, and of common destiny, labor on earth under a mutually accepted Plan. Yet, it is not conceivable, that all the spirits who reach the earth have attained the same degree of progress. The pre-existent progress depended upon self-effort; those who exerted their wills most, made the greatest progress; moreover, those who had led the most righteous lives, and had been most careful of their gifts, had acquired greatest strength—consequently, at the time of the Great Council, though the spirits were, in general, of one class, they differed greatly in the details of their attainments, in the righteousness of their lives, in the stability of their purpose, and in their consistent devotion to the great truth of their lives. In one particular they were all alike: by their faithful efforts, they had earned the right to take another step onward and to share in the earth experience.
Most probably, the power acquired in the life before this is transmitted to some degree to the earthlife. We may well believe, therefore, that the differences in the quality and characteristics of men, may be traced, in part at least, to the pre-existent lives. It is not unthinkable that, in a plan governed by a supreme intelligent Being, since there are differences of advancement, the spirits who come on earth are placed frequently in positions for which they are best fitted. An intelligent ruler would probably use ability where it is most needed. To some extent, therefore, men may have been chosen for this or that work on earth, and, under the law of progression, this small measure of predestination may be accepted. Yet, it must be remembered that predestination can not be compelling. Man's free agency, the great indestructible gift, always remains untrammeled. Therefore, whatever may be God's plan for man, however easy may be the path to the predestined earth position, the man may at any time, by the exercise of his free agency, depart from the appointed path and enter other fields. Any opposite doctrine is the one proposed by Lucifer in the Great Council.
It is most likely that those who, on earth, accept the highest truth of life, find the Gospel attractive, and are most faithful in the recognition of law, are those who, in the pre-existent state, were most intelligent and obedient. In that sense, the Church consists of God's chosen people—chosen because of their willingness to obey.
**The Earth Effort.** Nevertheless, the thought that power is drawn from our pre-existent state need not be an overwhelming feeling to oppress and crush us. Our previous life can not be an insurmountable hindrance. The invariable law of cause and effect will enable those who exert themselves on earth to draw great power unto themselves, even so that it may be possible by earth efforts to overcome possible handicaps from pre-existent lethargy. Thus, on earth, man may gain more than he has lost before. Our earth efforts are of greatest consequence. Neither forward nor backward must we look, except to place ourselves properly in our day, but must use in full degree the possibilities of each day as it comes. Man's inequality comes chiefly from the inequality of earth effort.
**The Variety of Gifts.** Meanwhile, it is always to be remembered that the spirit within must speak through a mortal body, subject to disease and death. The eternal spirit cannot rise here above the conditions of the body, which is of the earth, and is a result of all the physical good and evil to which man has given himself since the days of Adam. During the long history of the race, both strength and weakness have no doubt been added to the body. It possesses inborn, inherent qualities, which man finds it difficult to ignore. Under the best conditions, the body is weaker than the spirit within. It is likely that the spirit within the finest earthly body is infinitely greater than may be expressed through the body. We live only as our bodies allow; and, since our bodies differ greatly, there is in them another source of man's inequality. In fact, the inequality of man comes largely from inequality of body, through which the eternal spirit tries in vain to speak.
**The Equality of Opportunity.** Clearly, an absolute equality among men is not conceivable, for the differences among the powers of men are infinite in number. We are brothers, but we are occupying a variety of stages of progress. Probably, it is well that there are such differences, so that by contrast with each other we may be impelled onward. The equality of man on earth must be the equal opportunity to progress. From the point in the eternal journey that each man now occupies, he must be allowed to move onward, unhindered by other persons, and must be allowed to exert his inborn powers to the full, for his help on the journey. None must stand in another's way. On the contrary, the spirit of the Gospel makes clear that the Great Plan cannot be fulfilled, the earth's destiny cannot be completed, and our highest progressive rewards cannot be obtained until all the spirits of man have been brought under the Gospel rule. Whether on this earth, or in the future, the work will not be completed until all have accepted the freedom of the Gospel. Instead of hindering each other, men must give each other all possible needed help, then we offer our fellows an equal opportunity to advance, and all are helped. With equality of opportunity, all may advance so far that, in time, the differences between men will not be apparent.
The equality of opportunity which characterizes the plan of salvation is shown in the fact that all the ordinances of the Church, from the highest to the lowest, are available to every person who enters the Church. Faith, repentance, baptism and the gift of the Holy Ghost are, for all, the four cardinal principles for active participation in the work of the Church, irrespective of the powers of men. The endowments of the temple, and all the blessings that may there be received, are available to every member of the Church who has shown himself active in the faith. In fundamental principles, in gifts and blessings, in spiritual opportunities, as required or offered by the Church, men are stripped of all differences, and stand as if they were equal before God. This is equality of opportunity.
**Unequal Equality.** Though equality of opportunity be granted all, the wills of men, as expressed through their free agencies, differ greatly. Consequently, some will use well their opportunities; others will use them poorly. Under this condition, even if all started out absolutely alike, differences would soon appear. Without violating the fundamental laws of nature, this seems to be absolutely unpreventable. Men may soon be grouped as representing different degrees of strength.
However, that the equality of opportunity, belonging to the Great Plan, may be preserved, it becomes necessary for all, whether weak or strong, to support each other. Differing attainments must be forgotten in the desire to permit all to develop their powers to the utmost, and thus to achieve joy both here and hereafter. The great problem of every age is how to keep together, as one body, the many who, because of their differing wills, have become different in their powers and attainments.
**The Test of Equality.** A test may be applied whereby men may be placed in one class, irrespective of their various attainments. If a man use his powers, with all his might, for his own and others' good, in the cause of universal progress, he is the equal of every other man of like effort. No more can be asked of a man. It is well that humanity, dwelling together, should keep this principle in mind. Men must not be judged, wholly, by their attainments, or by their gifts, but largely by the degree to which they give themselves to the great cause represented by the plan of the major intelligent Being, for the minor intelligent beings of the universe.
The doctrines set forth indicate that each man must exert himself to the utmost. Even this is not sufficient for the full progress of individuals. Every man must also be supported by every other man. Unless this is done, the individual and the community will be retarded.
**The Duty of the Strong.** The man who is in possession of strength, acquired by any means whatsoever, is under special obligations to the community. The strong must, somehow, attach to themselves those who are weak; and as the strong move onward, they must pull with them those who are weak. If a person possess knowledge, he must give knowledge to others, so that all may attain great knowledge; if he have great faith, he must use faith until all may know its virtue; if he have acquired great wealth, he must use it so that many may share in its physical benefits. Those who have must give to those who have not. Those who understand the deeper, inner life must not forget those who are not gifted with an understanding of the contents of the vast universe.
The weak have similar responsibilities devolving upon them. Under earthly conditions the weak tend to foster jealousy of the strong. This is out of harmony with the law of progress. The weak must seek strength for themselves, and should invite the assistance of the strong. The weak may help the progress of the race by accepting, as a gift, the assistance of the strong. There is no shame in accepting gifts, in learning from those who have more than we have, providing our own powers are used to the full. If the strong will not give to the weak, in the right spirit of helpfulness; or if the weak will not accept the help proffered for their advancement, the whole onward movement will be slowed down.
Moreover, it is a common law of nature that those who are strong, and give of their strength to others, add thereby to their own strength.
**Co-operation.** Co-operation of all, weak or strong, is characteristic of mutual helpfulness. When many men unite to accomplish great works, mighty results follow. Each man then obtains his full reward. Even if the co-operation provides that its results are divided equally among the participants, the strong receives his full reward, for, because of his greater strength, he has done greater labor, and has consequently added greatly to his strength. The weak, by their association with the strong, having shared equally with them, have gained greater hope, and more courage to carry on their individual work of progress. The principle of co-operation is in full conformity with the whole plan of salvation.
**Education.** Education looms large in the matter of mutual support, for it is only by the development of individual power that man may help his fellow man and thus recognize the full brotherhood of man. Great powers can be exercised only by faculties that are trained to the utmost. Schools are provided, where the young mind may be guided rapidly and well into a better control of itself. A rational theology must be established upon the basis of developed intelligence, which justifies the existence of schools and other devices for the proper unfolding of the mind. In the Church there must ever be a vigorous propaganda for the education of the masses. The Church must be a generally educated Church, in which the "educated class" includes all.
The true relation among men, the doctrine of the brotherhood of man, is nowhere better exemplified than in the principle of the united order. This system of living represents, no doubt, the acme of brotherly love and human efficiency.
**Purpose.** The united order recognizes that men have different talents and therefore different aspirations which should be allowed full and free unfolding. That is, the individual should be allowed to exercise his inborn gifts. The united order further provides that the members of a community share equally in the material returns of the activities of the whole community. Since the wants of a community are satisfied only by a variety of necessary labor, some yielding large, others small, material gains, the united order provides that, if a man work to the full of his ability, all the working days of his life, he should have an equal share in the material gains of the community, whatever his labor may be. Under this system there could be no poverty; all would be amply supplied with the material necessities of life. Those who, because of their greater talents or training, do the greater work, will receive whatever is needed for the maintenance of life; and they will attain, moreover, a greater growth and satisfaction because of the greater work that they have performed. Since the material wants of all will be amply supplied, there can be no real reason why all should not share in the total results of the labor of the community. The united order implies a closely organized body of men and women working together for individual and for mutual advancement. In theory, at least, it appears to be the best answer to many of the great questions that trouble mankind.
**Historical.** The united order is not a new conception. It has been known from the beginning of time. In the days of Enoch, the seventh patriarch, the united order was practiced successfully. When the Church was organized by Christ, the united order was practiced very fully for some time, by many of the people. It is quite possible that the order has been established and practiced successfully at other times, but no record has come down to this age. Finally, in this dispensation, the united order was revealed to the Prophet Joseph Smith. The people, on several occasions, tried to practice it, and wherever practiced correctly, it appeared to result in good; but individual selfishness usually resulted in the abandonment of the practice. It is a system of life requiring the fullest understanding of the Gospel truth, and the greatest conception of man's place in the universe. In its practice, men must overcome their selfishness, and accept at their true values, the various rewards of life. Enoch and his people acquired such high control over themselves that they were able to practice the united order unselfishly, and at last were translated from the earth without tasting death. It seems that the united order is above the reach of the kind of men and women we now are. Nevertheless, it is the system we approach, as we approach perfection.
**Co-operation.** The united order has been suspended as a required form of life in the Church, but its spirit still remains. Those who are indeed worthy members of the Church must accept the spirit of the united order. It finds present expression in the system of co-operation, under which many unite in one enterprise, in such a way that no one person dominates it, but that all concerned have a voice in it, and so that the profits resulting from the enterprise are divided more or less uniformly among those connected with it. Co-operative enterprises have been fostered constantly and consistently by the Church in the latter days, and in the majority of instances have been extremely successful. In fact, when the Church settled in Utah, it would have been impossible to accomplish the great work before the pioneers, had they not practiced co-operation. To give every man a full and proper chance is the spirit of the true Church.
**Tithing.** Every organized Church must have some means of material support. Houses of worship must be constructed; temples must be built; education must be fostered; the poor must be provided for; and many other material needs form a part of the great spiritual mission of the Church. For the general support, therefore, of the Church and of the poor who are unable to provide for themselves, a fund has been provided by the tithing of the people. This is a preparation for the united order, and some day will be replaced by the more complete system. This fund is maintained by the payment, by each member of the Church, of one-tenth of his earnings, as they are delivered to him. The money thus obtained is placed in the hands of the bishops, and is disbursed under the direction of the First Presidency associated with the presiding bishopric and other officials named in the revelations.
Tithing is an ancient system, frequently mentioned in the history of the past. It is fair to all the people, for it is necessarily a system whereby each man pays in proportion to his earnings. Great blessings follow obedience either to the law of united order or the law of tithing.
**Voluntary Offerings.** In addition to tithing, voluntary offerings may be made to the Church for specific or general purposes, as for the support of the poor or distressed living near us, or for the building of churches.
**The Common Good.** All these devices for gathering material funds for the sustenance of the Church, simply show the underlying and overwhelming desire of those who understand the Gospel, to assist for mutual benefit. Not the good of one, but the common good, is uppermost in the minds of those who understand and love the Gospel.