If your neighbor today is a poor widow who rears, amid the greatest struggles and in unbearable poverty, three or four or half a dozen children, Perhaps no one would say of her life that it was a success, and yet there may be in her offspring the embryo of future greatness, future generations may cover her motherhood with glory.
After all, one's success must be determined more by the eternal (as well as the present) needs of man, than by temporary standards which men erect in pursuance of the spirit of the age in which they live. Certainly nothing is more fatal to our well being than the notion that our present and eternal welfare is founded upon the wealth and honors of this world.
The great truth enunciated by the Savior seems very generally to be lost sight of in this generation, that it will profit a man nothing though he should gain the whole world, if he lose his own soul.
The standard of success as declared by the word of God, is the salvation of the soul. The greatest gift of God is eternal life.—Juvenile Instructor,Sept. 15, 1904, Vol. 39, pp. 561-562.
WHAT IS TO BECOME OF SUCH AS ME. That there are many good people in the world who believe the principles of the gospel as taught by the Latter-day Saints and yet, through circumstances and environment, are not prepared publicly to accept the same, is evidenced by the following extract from a letter written by a reverend gentleman:
"What is to become of such as I, who believe this about you, and yet are tied and bound by circumstances such as mine? Here I have been a minister for fifty-five years. I cannot change now if I would."
In answer to the question, "What is to become of suchas me?" let it be said that every person will receive his just reward for the good he may do and for his every act. But let it be remembered that all blessings which we shall receive, either here or hereafter, must come to us as a result of our obedience to the laws of God upon which these blessings are predicated. Our friend will not be forgotten for the kindness he has extended to the work and the servants of the Lord, but will be remembered of him and rewarded for his faith and for every good deed and word. But there are many blessings that result from obeying the ordinances of the gospel, and acknowledging the priesthood authorized of the Father and restored to the Church of Jesus Christ of Latter-day Saints, that cannot be obtained until the person is willing to comply with the ordinances and keep the commandments revealed in our day for the salvation of mankind. The true searcher will see and understand this truth and act upon it, either in this world or in the world to come, and not until then, of course, may he claim all the blessings. The earlier he accepts, the earlier will he obtain the blessings, and if he neglects to accept the laws in this world, knowing them to be true, it is reasonable to suppose that disadvantages will result that will cause him deep regret.—Improvement Era,1912-13, Vol. 16, pp. 70-72.
REST FOR THE PEACEABLE FOLLOWERS OF CHRIST. I desire to call the attention of the Latter-day Saints to the words of the Prophet Moroni, who says, in speaking of his father's instructions to the ancient saints upon this continent:
"Wherefore I would speak unto you that are of the Church, that are the peaceable followers of Christ, and that have obtained a sufficient hope, by which we can enter into the rest of the Lord, from this time henceforth, until ye shall rest with him in heaven."
This is a very significant passage. The rest here referredto is not physical rest, for there is no such thing as physical rest in the Church of Jesus Christ. Reference is made to the spiritual rest and peace which are born from a settled conviction of the truth in the minds of men. We may thus enter into the rest of the Lord today, by coming to an understanding of the truths of the gospel. No people is more entitled to this rest—this peace of the spirit—than are members of the Church. It is true that not all are unsettled. Not all need to seek this rest, for there are many who now possess it, whose minds have become satisfied, and who have set their eyes upon the mark of their high calling with an invincible determination in their hearts to be steadfast in the truth, and who are treading in humility and righteousness the path marked out for the Saints who are complacent followers of Jesus Christ. But there are many who, not having reached this point of determined conviction, are driven about by every wind of doctrine, thus being ill at ease, unsettled, restless. These are they who are discouraged over incidents that occur in the Church, and in the nation, and in the turmoils of men and associations. They harbor a feeling of suspicion, unrest, uncertainty. Their thoughts are disturbed, and they become excited with the least change, like one at sea who has lost his bearings.
Where would you have people go who are unsettled in the truth? The answer is plain. They will not find satisfaction in the doctrines of Men. Let them seek for it in the written word of God; let them pray to him in their secret chambers, where no human ear can hear, and in their closets petition for light; let them obey the doctrines of Jesus, and they will immediately begin to grow in the knowledge of the truth. This course will bring peace to their souls, joy to their hearts, and a settled conviction which no change can disturb. They may be well assuredthat "he that heareth in secret will reward them openly." Let them seek for strength from the Source of all strength, and he will provide spiritual contentment, a rest which is incomparable with the physical rest that cometh after toil. All who seek have a right to, and may enter into, the rest of God, here upon the earth, from this time forth, now, today; and when earth-life is finished, they shall also enjoy his rest in heaven.
I know that Christ is the Only Begotten Son of God, that he is the Redeemer of the world, that he was raised from the dead; and that as he arose, so shall every soul bearing the image of God arise from the dead and be judged according to his works, be they good or evil. In the never-ending eternities of our Father in heaven, the righteous shall rejoice, while the association and love of their families and friends shall glorify them through the ages that are to come. Joy and rest unspeakable will be their reward.
These are some of the doctrines of the gospel of Jesus Christ which the Latter-day Saints believe. I don't wish for anything better; I desire to be satisfied in these, and to possess that peace and joy which spring from the contemplation of the opportunities and truths that are embraced in this gospel. Were I to seek for other truths, where would I go? Not to man. I must know for myself, from the source which provides these blessings and gifts; but what more would I ask for than a knowledge of the resurrection, that I shall be made whole of my sins and become perfect in Christ Jesus, through obedience to his gospel? Is any doctrine more reasonable and more compatible with free agency than this? It is true that ancient philosophers taught us many morals, but where, in all the philosophy of the world, have we better teachings than in the gospel of Christ which has been revealed to us, and which we hold and aremade partakers of? No doctrine was ever as perfect as that of Jesus. Christ perfected every principle that had hitherto been taught by the philosophers of the world; he has revealed to us the way of salvation, from the beginning, and through all the meanderings of this life to never-ending exaltation and glory in his kingdom, and to a newness of life therein. He has taught us that man is a dual being, the offspring of God, and that the body and the spirit, blended in one immortal soul, is eventually to stand in the presence of its Maker, and see as it is seen, and know as it is known. Whenever the Lord speaks to man, he speaks to his immortal soul, and satisfaction and unsurpassing peace and joy come to all who listen.
Happy is the man, indeed, who can receive this soul-satisfying testimony, and be at rest, and seek for no other road to peace than by the doctrines of Jesus Christ. His gospel teaches us to love our fellowmen, to do to others as we would have others do to us, to be just, to be merciful, to be forgiving, and to perform every good act calculated to enlarge the soul of man. His perfected philosophy teaches also that it is better to suffer wrong than to do wrong, and to pray for our enemies and for those who despitefully use us. There are no other gospels or systems of philosophy that bear these marks of divinity and immortality. You may hunt the philosophies of the world in vain for any code of ethics that insures the peace and rest that may be found in his comprehensive, yet simple, gospel.
To the young man or the young woman who is at a loss to know what to do, among all the various teachings that are extant in the world, I would say: Search the Scriptures, seek God in prayer, and then read the doctrines that have been proclaimed by Christ in his sermon on the mount, as found in Matthew, and as reiterated to the ancientsaints upon this continent (III Nephi). Having studied these splendid standards, and searched deeply the significance of these matchless sentiments, you may defy the philosophies of the world, or any of its ethics to produce their equal. The wisdom of men is not to be compared with them. They lead to the rest of the peaceable followers of Christ, and enable mankind to become perfect as he is perfect. No other philosopher has ever said as Jesus said, "Come unto me." From the beginning of the world until the present time, no other philosopher has ever cried unto the people such words of love, nor guaranteed and declared power within himself to save. "Come unto me, all ye that labor and are heavy laden, and I will give you rest," is his call to all the sons and daughters of men.
The Latter-day Saints have answered the call, and thousands thereby have found rest and peace surpassing all understanding; and this notwithstanding the outward, fiery ordeals, the turmoil and the strife, through which they have passed. They rest in the knowledge that no man could declare or teach such doctrine; it is the truth of God.
I thank our Father that I have come to a knowledge of this truth, that I know that Jesus is the Christ, in whom alone there is rest and salvation. As God lives, they are deceived who follow men and their philosophies; but happy are they who enter into the rest of the peaceable followers of Christ, obtaining sufficient hope from this time henceforth until they shall rest with him in heaven. They depend completely upon the saving power of his gospel, and are therefore at rest in all the tumult of mind and public agitation which besets their way.—Improvement Era,1903-4, Vol. 7, pp. 714-18.
HARMONY. As to harmony, with special reference to the understanding that the Latter-day Saints should have of it, as affecting the membership of the Church, or as subsistingin the quorums of the priesthood, I would say that the harmony that is sought to be established among the Saints, and in the membership of the respective quorums is a harmony that comes from seeing eye to eye in all things; from understanding things alike; a harmony that is born of perfect knowledge, perfect honesty, perfect unselfishness, perfect love. This is the harmony the Church would inculcate among its members, and such the elements from which she would have it arise.
It is with harmony as it is with all the ideals of the gospel. The Saints and elders of the Church may fail in perfect attainment of them, in this life, but they may approximate them. While that is true respecting all the details of the gospel, and as true of the perfect harmony we seek to attain as of other ideal conditions, yet we recognize the fact that a certain degree of harmony is essential in the Church as a working principle. This degree of harmony, essential in the Church, among the members and in the quorums of the priesthood, is neither hard to understand nor difficult of attainment. Neither is it a new principle, nor peculiar to the Church of the Latter-day Saints. It is as old as the society of men. It is common to all men working in community—to parliaments, congresses, conventions, boards, bureaucracies, and conferences of all descriptions. In the Church of Jesus Christ of Latter-day Saints this essential harmony consists of such union or agreement as is necessary to the accomplishment of the purposes of the organization. These purposes, in the main, are accomplished through the several councils of the priesthood, and through the conferences of the Church; hence, the work is done by the combined actions of groups of individuals, and of necessity must be by their agreement or consent. With men of varying intelligence, judgment, and temperament, of course it follows that in the consideration of a given matter there will be a variety of views entertained, and discussion of thesubject will nearly always develop a variety of opinions. All this, by the way, is not detrimental to the quality of any purposed action, since the greater the variety in temperament and training, of those in conference, the more varied will be the viewpoints from which the subject in question is considered, until it is likely to be presented in almost every conceivable light, and its strength as well as its weakness developed, resulting in the best possible judgment being formed of it. It is these considerations which doubtless led to the aphorism, "In the midst of counsel there is wisdom." It will sometimes happen, of course, in the experiences of councils or conferences, that all present may not be brought to perfect agreement, with reference to the proposed action; but upon submission of the question to an expression of judgment, it is found that a majority of those having the right to decide a given matter determine it in a certain way. And now the question arises, what shall be the course of those who are in the minority, those not in the agreement perfectly with the decision? Shall they go from the council or conference and contend for their views against the decision rendered and be rebellious and stubborn in adhering to their own judgment, as against the judgment of the majority of the council or conference who had the right to determine what the action should be? The right answer, I think, is obvious. The judgment of the majority must stand. If it is the action of the council or conference having the final word upon the subject, it becomes the decreed action, the rule or law, and must be maintained as such until greater knowledge or changed circumstances shall cause those who rightfully established such decision to modify or abolish it.
Of course, if a member or members of the minority regard the action of the majority as a violation of some fundamental principle, or subversive of the inherent rights of men, against which they conceive it to be a matter of conscienceto enter protest or absolute repudiation, I understand it is their right to so proceed; but this, let it be understood, would be revolutionary, it would be rebellion, and if persisted in, could only end in such persons voluntarily withdrawing, or being severed from the organization. They cannot hope to be retained in a fellowship and enjoy the rights and privileges of the Church, and at the same time be making war upon its decisions or its rules and policy. But no power on earth, certainly no power in the Church, can prevent men dissatisfied with the Church, from absolutely withdrawing from it; and such is the disfavor with which the Church is regarded by the world that such withdrawals would in most cases be rewarded by the applause of the world. Or, if the dissatisfaction of the member be only with the quorum or council of the priesthood with which he is connected, he would be at liberty to withdraw from that quorum or council, and still retain his membership in the Church. On the other hand, the harmony which I spoke of as being essential to the Church certainly demands that' the Church shall not tolerate, and indeed, if the life of the organization persists, it cannot tolerate such internal conflicts as those just alluded to, as they would lead to confusion, anarchy, disruption, and final abolishment of the organization.
There is one other element to be considered in this matter of harmony, as a doctrine of the Church, which may not operate in other community efforts of men; and that is, the living presence and effective force of the Holy Spirit. That Spirit, it must be remembered, is, by way of preeminence, called "The Spirit of Truth, which proceedeth from the Father." He teaches all things; and brings to the remembrance of the Saints all the instructions of the Master. He guides into all truth, and as in all truth there is unity or harmony, so, it is believed that if the Saints are in possession of this Spirit, the harmony in the Church of Christ willbe superior to the harmony that can be looked for or hoped for, in any other organization whatsoever. And because the Saints have free access to the Holy Spirit, and may walk within his light and fellowship and possess the intelligence which he is able to impart, a stricter harmony among the Saints may be insisted upon than in any other organization of men whatsoever. For the same reason, lack of harmony may be more severely censured and persistent opposition and rebellion more justly denounced and swiftly punished.
In all things, however, patience and charity must be exercised—and no less in seeking the perfect harmony we hope for, than in other things. The present state of imperfect knowledge, the struggle it is for all men to live on those spiritual heights where they may be in communion with God, must be taken into account and due allowance made for human weakness and imperfection. So that, while the existence of that degree of harmony essential as a working principle in the Church must always be imperatively demanded, beyond that, the Church, in the manner of harmony, may well afford to exercise forbearance and charity towards all its members until the day of more perfect knowledge shall arise upon the Saints; a day when, through a wider effusion and a deeper penetration of the Holy Spirit they may be brought to stand in perfect harmony with each other and with God.—Improvement Era,1904-5, Vol. 8, pp. 209-215.
CHARACTER, METTLE, AND MISSION OF THE LATTER-DAY SAINTS. We do not look for absolute perfection in man. Mortal man is not capable of being absolutely perfect. Nevertheless, it is given to us to be as perfect in the sphere in which we are called to be and to act, as it is for the Father in heaven to be pure and righteous in the more exalted sphere in which he acts. We will find in the scriptures the words of the Savior himself to his disciples, in which he required that they should be perfect, even as their Fatherin heaven is perfect; that they should be righteous, even as he is righteous. I do not expect that we can be as perfect as Christ, that we can be as righteous as God. But I believe that we can strive for that perfection with the intelligence that we possess, and the knowledge that we have of the principles of life and salvation. The duty of the Latter-day Saints, and the paramount duty of those who are leaders in this work of mutual improvement in the Church, is to inculcate in the hearts of the young people these principles of righteousness, of purity of life, of honor, of uprightness and of humility withal, that we may be humble before God and acknowledge his hand in all things. According to his revelations, he is displeased with those who will not acknowledge his hand in all things. When we look at the imperfections of our fellow beings, some of the inclinations of those with whom we are intimately associated in the various organizations of the Church, and discern in them their natural proneness to evil, to sinfulness, to a disregard of sacred things, and sometimes their inclination to disregard and treat lightly, if not with contempt, those things which should be more sacred than life itself, it makes the task seem almost discouraging, and it seems impossible for us to accomplish that which we have in view, and to perform the mission that we have undertaken to our own satisfaction and the acceptance of the Lord.
But what shall we do? Shall we quit because there are those with whom we come in contact who are not willing to rise to the standard to which we seek to exalt them? No! Someone has said that the Lord hates a quitter, and there should be no such thing as quitting when we put our hands to the plow to save men, to save souls, to exalt mankind, to inculcate principles of righteousness and establish them in the hearts of those with whom we are associated, both by precept and by example. There must be no such thing as being discouraged. We may fail over and over again,but if we do, it is in individual cases. Under certain conditions and circumstances, we may fail to accomplish the object we have in view with reference to this individual or the other individual, or a number of individuals that we are seeking to benefit, to uplift, to purify, to get into their hearts the principles of justice, of righteousness, of virtue and of honor, that would fit them to inherit the kingdom of God; to associate with angels, should they come to visit the earth. If you fail, never mind. Go right on; try it again; try it somewhere else. Never say quit. Do not say it cannot be done. Failure is a word that should be unknown to all the workers in the Sunday Schools, in the Mutual Improvement Associations, in our Primary Associations, in the quorums of Priesthood, as well as in all the organizations of the Church everywhere. The word "fail" ought to be expunged from our language and our thoughts. We do not fail when we seek to benefit the erring, and they will not listen to us. We will get the reward for all the good we do. We will get the reward for all the good we desire to do, and labor to do, though we fail to accomplish it, for we will be judged according to our works and our intent and purposes. The victim of evil, or sin, the one whom we seek to benefit, but who will not yield to our endeavors to benefit him, may fail, but we who try to uplift him will not fail, if we do not quit.
If we continue to try, failing, as it were, or missing one mark, should not discourage us; but we should fly to another, keep on in the work, keep on doing, patiently, determinedly doing our duty, seeking to accomplish the purpose we have in view.
It is the duty of the Latter-day Saints, the duty of those auxiliary organizations of the Church, all and each of them, to teach to the children that are brought within our influence and care the divinity of the mission of Joseph Smith, the prophet. Do not forget it. Do not let him perish out of your thoughts and minds. Remember that the Lord Godraised him to lay the foundations of this work, and the Lord did what has been done through him, and we see the results of it. Men may scoff at Joseph Smith and at his mission, just as they scoffed at the Savior and his mission. They may ridicule and make light of and condemn the mission of the Christ, and yet with all their condemnation, their scoffing, their ridicule, their contempt and murderous persecution of the Saints of former days, God's name, the name of the lowly Nazarene—he that had not where to lay his head, he that was scoffed at, abused, insulted, persecuted and driven into concealment and into exile, time and again, because they sought his life; he that was charged with doing good, by the power of Satan; he that was charged with violating the Sabbath day, because he permitted his disciples to gather ears of corn and eat them on the Sabbath; he that was called a friend of publicans and sinners, he that was called a friend of winebibbers, and all this sort of thing; and at last was crucified, mocked, crowned with thorns, spat upon, smitten and abused until he was lifted upon the cross, as they shouted: "Now, if thou be the Son of God, come down!"—even the thieves crucified with him mocked and ridiculed him, and asked him, if he were Christ to come down and also deliver them—all this happened to Jesus, the Son of God; but what is the result? Look at the so-called Christian world today. Never has there been a name brought to the intelligence of the human race since the foundations of the world that has accomplished so much, that has been revered and honored so much as the name of Jesus Christ—once so hated and persecuted and crucified. The day will come—and it is not far distant, either—when the name of the Prophet Joseph Smith will be coupled with the name of Jesus Christ of Nazareth, the Son of God, as his representative, as his agent whom he chose, ordained and set apart to lay anew the foundations of the Church of God in the world, which is indeed the Church of Jesus Christ, possessingall the powers of the gospel, all the rites and privileges, the authority of the Holy Priesthood, and every principle necessary to fit and qualify both the living and the dead to inherit eternal life, and to attain to exaltation in the kingdom of God. The day will come when you and I will not be the only ones who will believe this, by a great deal; but there will be millions of people, living and dead, who will proclaim this truth. This gospel revealed by the Prophet Joseph is already being preached to the spirits in prison, to those who have passed away from this stage of action into the spirit world without the knowledge of the gospel. Joseph Smith is preaching the gospel to them, so is Hyrum Smith, so is Brigham Young, and so are all the faithful apostles who lived in this dispensation, under the administration of the Prophet Joseph. They are there, having carried with them from here the holy Priesthood which they received under the hands and by the authority of the Prophet Joseph Smith. With that authority, conferred upon them in the flesh, they are preaching the gospel to the spirits in prison, as Christ directed when his body lay in the tomb, and he went to proclaim liberty to the captives, and to open the prison doors to them that were bound. Not only are these engaged in that work, but hundreds and thousands of others. The elders who have died in the mission field have not finished their missions, but they are continuing them in the spirit world. Possibly the Lord saw it necessary or proper to call them hence, as he did. I am not going to question that thought, at least, not dispute it. I leave it in the hands of God, for I believe that all these things will be overruled for good, for the Lord will suffer nothing to go to his people in the world that he will not overrule eventually for their greater good.—Improvement Era,October, 1910, Vol. 13, pp. 1053-1061.
PRIESTHOOD
GOD IS AT THE HELM. We are living in a momentous age. The Lord is hastening his work. He is at the helm; there is no mortal man at the helm of this work. It is true, the Lord uses such instruments as will be obedient to his commandments and laws to assist in accomplishing his purposes in the earth. He has chosen those who, at least, have shown a willingness and a disposition to obey him and keep his laws, and who seek to work righteousness and carry out the purposes of the Lord.—Oct. C. R.,1906, pp. 3, 4.
DISTINCTION BETWEEN KEYS OF THE PRIESTHOOD AND PRIESTHOOD. The priesthood in general is the authority given to man to act for God. Every man ordained to any degree of the priesthood, has this authority delegated to him.
But it is necessary that every act performed under this authority shall be done at the proper time and place, in the proper way, and after the proper order. The power of directing these labors constitutes thekeysof the priesthood. In their fulness, the keys are held by only one person at a time, the prophet and president of the Church. He may delegate any portion of this power to another, in which case that person holds the keys of that particular labor. Thus, the president of a temple, the president of a stake, the bishop of a ward, the president of a mission, the president of a quorum, each holds the keys of thelabors performed in that particular body or locality. His priesthood is not increased by this special appointment, for a seventy who presides over a mission has no more priesthood than a seventy who labors under his direction; and the president of an elders' quorum, for example, has no more priesthood than any member of that quorum. But he holds the power of directing the official labors performed in the mission or the quorum, or in other words, thekeysof that division of that work. So it is throughout all the ramifications of the priesthood—a distinction must be carefully made between the general authority, and the directing of the labors performed by that authority.—Improvement Era,Vol. 4, p. 230, January, 1901.
CONFERRING THE PRIESTHOOD. The revelation in section 107, Doctrine and Covenants, verses 1, 5, 6, 7, 21 clearly points out that the Priesthood is a general authority or qualification, with certain offices or authorities appended thereto. Consequently the conferring of the priesthood should precede and accompany ordination to office, unless it be possessed by previous bestowal and ordination. Surely a man cannot possess an appendage to the Priesthood without possessing the priesthood itself, which he cannot obtain unless it be authoritatively conferred upon him.
Take, for instance, the office of a deacon: the person ordained should have the Aaronic Priesthood conferred upon him in connection with his ordination. He cannot receive a portion or fragment of the Aaronic priesthood, because that would be acting on the idea that either or both of the (Melchizedek and Aaronic) Priesthoods were subject to subdivision, which is contrary to the revelation.
In ordaining those who have not yet received the Aaronic Priesthood, to any office therein, the words of John the Baptist to Joseph Smith, Jr., and Oliver Cowdery, would be appropriate to immediately precede the act of ordination. They are:
"Upon you my fellow servants [servant], in the name of Messiah, I confer the Priesthood of Aaron."
Of course, it would not necessarily follow that these exact words should be used, but the language should be consistent with the act of conferring the Aaronic Priesthood.—Improvement Era,Vol. 4, p. 394, March, 1901.
AN AUTHORITATIVE DECLARATION. The Church ofJesus Christ of Latter-day Saints is no partisan Church. It is not a sect. It isThe Church of Jesus Christ of Latter-day Saints. It is the only one today existing in the world that can and does legitimately bear the name of Jesus Christ and his divine authority. I make this declaration in all simplicity and honesty before you and before all the world, bitter as the truth may seem to those who are opposed and who have no reason for that opposition. It is nevertheless true and will remain true until he who has a right to rule among the nations of the earth and among the individual children of God throughout the world shall come and take the reins of government and receive the bride that shall be prepared for the coming of the Bridegroom.
Many of our great writers have recently been querying and wondering where the divine authority exists today to command in the name of the Father and of the Son and of the Holy Ghost, so that it will be in effect and acceptable at the throne of the Eternal Father. I will announce here and now, presumptuous as it may seem to be to those who know not the truth, that the divine authority of Almighty God, to speak in the name of the Father and the Son, is here in the midst of these everlasting hills, in the midst of this intermountain region, and it will abide and will continue, for God is its source, and God is the power by which it has been maintained against all opposition in the world up to the present, and by which it will continue to progress and grow and increase on the earth until it shall cover the earth from sea to sea. This is my testimony to you, my brethren and sisters, and I have a fulness of joy and satisfaction in being able to declare this without regard to, or fear of, all the adversaries of the truth.—This declaration was made on the 88th anniversary of the organization of the Church of Jesus Christ of Latter-day Saints, April 6, 1918.—Improvement Era,Vol. 21, p. 639.
THE CHURCH NOT MAN-MADE. We believe in God, the Father of our Lord and Savior Jesus Christ, the Maker of heaven and earth, the Father of our spirits. We believe in him without reserve, we accept him in our heart, in our religious faith, in our very being. We know that he loves us, and we accept him as the Father of our spirits and the Father of our Lord and Savior Jesus Christ. We believe in the Lord Jesus and in his divine, saving mission into the world, and in the redemption, the marvelous, glorious redemption, that he wrought for the salvation of men. We believe in him, and this constitutes the foundation of our faith. He is the foundation and chief cornerstone of our religion. We are his by adoption, by being buried with Christ in baptism, by being born of the water and of the spirit anew into the world, through the ordinances of the gospel of Christ, and we are thereby God's children, heirs of God and joint heirs with Jesus Christ through our adoption and faith.
One of our brethren who spoke today gave out the idea that he knew who was to lead the Church. I also know who will lead this Church, and I tell you that it will be no man who will lead the Church of Jesus Christ of Latter-day Saints; I don't care in what time nor in what generation. Nomanwill lead God's people nor his work. God may choose men and make them instruments in his hands for accomplishing his purposes, but the glory and honor and power will be due to the Father, in whom rests the wisdom and the might to lead his people and take care of his Zion. I am not leading tile Church of Jesus Christ, nor the Latter-day Saints, and I want this distinctly understood. No man does. Joseph did not do it; Brigham did not do it; neither did John Taylor. Neither did Wilford Woodruff, nor Lorenzo Snow; and Joseph F. Smith, least of them all, is not leading the Church of Jesus Christ of Latter-day Saints, and will not lead it. They were instruments in God's hands in accomplishing what they did. God did it through them.The honor and glory is due to the Lord and not to them. We are only instruments whom God may choose and use to do his work. All that we can do we should do to strengthen them in the midst of weaknesses, in the great calling to which they are called. But remember that God leads the work. It is his. It is not man's work. If it had been the work of Joseph Smith, or of Brigham Young, or of John Taylor, Wilford Woodruff, or Lorenzo Snow, it would not have endured the tests to which it has been subjected; it would have been brought to naught long ago. But if it had been merely the work of men, it never would have been subjected to such tests, for the whole world has been arrayed against it. If it had been the work of Brigham Young or Joseph Smith, with such determined opposition as it has met with, it would have come to naught. But it was not theirs; it was God's work. Thank God for that. It is the power of God unto salvation, and I want my boys and girls to take my testimony upon this point. And yet, while we give the honor and glory unto the Lord God Almighty for the accomplishment of his purposes, let us not altogether despise the instrument that he chooses to accomplish the work by. We do not worship him; we worship God, and we call upon his holy name, as we have been directed in the gospel, in the name of his Son. We call for mercy in the name of Jesus; we ask for blessings in the name of Jesus. We are baptized in the name of the Father and of the Son and of the Holy Ghost. We are initiated into the Church and Kingdom of God in the name of the Father and of the Son and of the Holy Ghost, and we worship the Father. We seek to obey the Son and follow in his footsteps. He will lead—no man will ever lead—his Church. If the time or condition should ever come to pass that a man, possessing human weaknesses, shall lead the Church, woe be to the Church, for it will then become like the churches of the world, man-made, and man-led, andhave no power of God or of life eternal and salvation connected with it, only the wisdom, the judgment and intelligence of man. I pity the world, because this is their condition.
WHAT IS THE PRIESTHOOD? It is nothing more nor less than the power of God delegated to man by which man can act in the earth for the salvation of the human family, in the name of the Father and the Son and the Holy Ghost, and act legitimately; not assuming that authority, nor borrowing it from generations that are dead and gone, but authority that has been given in this day in which we live by ministering angels and spirits from above, direct from the presence of Almighty God, who have come to the earth in our day and restored the Priesthood to the children of men, by which they may baptize for the remission of sins and lay on hands for the reception of the Holy Ghost, and by which they can remit sin, with the sanction and blessing of Almighty God. It is the same power and priesthood that was committed to the disciples of Christ while he was upon the earth, that whatsoever they should bind on earth should be bound in heaven, and that whatsoever they should loose on earth should be loosed in heaven, and whosoever they blessed should be blessed, and if they cursed, in the spirit of righteousness and meekness before God, God would confirm that curse; but men are not called upon to curse mankind; that is not our mission; it is our mission to preach righteousness to them. It is our business to love and to bless them, and to redeem them from the fall and from the wickedness of the world. This is our mission and our special calling. God will curse and will exercise his judgment in those matters. "Vengeance is mine," saith the Lord, "and I will repay." We are perfectly willing to leave vengeance in the hands of God and let him judge between us and our enemies, and let him reward them according to his own wisdom and mercy.—Oct. C. R.,1904, p. 5.
THE PRIESTHOOD—DEFINITION, PURPOSE AND POWER. What I mean by the Holy Priesthood is that authority which God has delegated to man, by which he may speak the will of God as if the angels were here to speak it themselves; by which men are empowered to bind on earth and it shall be bound in heaven, and to loose on earth and it shall be loosed in heaven; by which the words of man, spoken in the exercise of that power, become the word of the Lord, and the law of God unto the people, scripture, and divine commands. It is therefore not good that the Latter-day Saints and the children of the Latter-day Saints should treat lightly this sacred principle of authority which has been revealed from the heavens in the dispensation in which we live. It is the authority by which the Lord Almighty governs his people, and by which, in time to come, he will govern the nations of the world. It is sacred, and it must be held sacred by the people. It should be honored and respected by them, in whomsoever it is held, and in whomsoever responsibility is placed in the Church. The young men and women and the people generally should hold this principle and recognize it as something that is sacred, and that cannot be trifled with nor spoken lightly of with impunity. Disregard of this authority leads to darkness and to apostasy, and severance from all the rights and privileges of the house of God; for it is by virtue of this authority that the ordinances of the gospel are performed throughout the world and in every sacred place, and without it they cannot be performed. Those also who hold this authority should honor it in themselves. They should live so as to be worthy of the authority vested in them and worthy of the gifts that have been bestowed upon them.—Oct. C. R.,1901, p. 2.
MISSION OF THE PRIESTHOOD. We can make no advancement only upon the principles of eternal truth. In proportion as we become established upon the foundation of these principles which have been revealed from the heavensin the latter days, and determine to accomplish the purposes of the Lord, will we progress, and the Lord will all the more exalt and magnify us before the world and make us to assume our real position and standing in the midst of the earth. We have been looked upon as interlopers, as fanatics, as believers in a false religion; we have been regarded with contempt, and treated despicably; we have been driven from our homes, maligned and spoken evil of everywhere, until the people of the world have come to believe that we are the offscouring of the earth and scarcely fit to live. There are thousands and thousands of innocent people in the world whose minds have become so darkened by the slanderous reports that have gone forth concerning us, that they would feel they were doing God's service to deprive a member of this Church of life, or of liberty, or the pursuit of happiness, if they could do it.
The Lord designs to change this condition of things, and to make us known to the world in our true light—as true worshipers of God, as those who have become the children of God by repentance; and by the law of adoption have become heirs of God and joint heirs with Jesus Christ; and that our mission in this world is to do good, to put down iniquity under our feet, to exalt righteousness, purity, and holiness in the hearts of the people, and to establish in the minds of our children, above all other things, a love for God and his word, that shall be in them as a fountain of light, strength, faith and power, leading them on from childhood to old age, and making them firm believers in the word of the Lord, in the restored gospel and priesthood, and in the establishment of Zion, no more to be thrown down or given to another people. If there is anything that I desire above another in this world, it is that my children shall become established in this knowledge and faith, so that they can never be turned aside from it.—Oct. C. R.,1901, p. 70.
WHAT ARE THE KEYS OF THE PRIESTHOOD? The priesthood that we hold is of the greatest importance, because it is the authority and power of God. It is authority from heaven that has been restored to men upon the earth in the latter days, through the ministration of angels from God, who came with authority to bestow this power and this priesthood upon men.
I say that the priesthood which is the agency of our heavenly Father holds the keys of the ministering of angels. What is a key? It is the right or privilege which belongs to and comes with the priesthood, to have communication with God. Is not that a key? Most decidedly. We may not enjoy the blessings, or key, very much, but the key is in the priesthood. It is the right to enjoy the blessing of communication with the heavens, and the privilege and authority to administer in the ordinances of the gospel of Jesus Christ, to preach the gospel of repentance, and of baptism by immersion for the remission of sins. That is a key. You who hold the priesthood have the key or the authority, the right, the power or privilege to preach the gospel of Jesus Christ, which is the gospel of repentance and of baptism by immersion for the remission of sins—a mighty important thing, I tell you. There isn't a minister of any church upon all of God's footstool today, so far as we know, except in the Church of Jesus Christ of Latter-day Saints, who has the keys or the authority to enjoy the ministration of angels. There isn't one of them that possesses that priesthood. But here we ordain boys who are scarcely in their teens, some of them, to that priesthood which holds the keys of the ministering of angels and of the gospel of repentance and baptism by immersion for the remission of sin. There is not a minister anywhere else in the world, I repeat, who possesses these keys, or this priesthood or power, or that right. Why? Because they have not received the gospel, nor have they received that priesthoodby the laying on of hands by those having authority to confer it.—Improvement Era,Vol. 14, December, 1910, p. 176.
SANCTITY OF THE ORDINANCES OF THE PRIESTHOOD. There appears to be, among some of our people, an inadequate conception of the sanctity attending certain of the ordinances of the Holy Priesthood. True, the ministrations of those in authority among us are not attended with the pomp and worldly ceremony that characterize the procedure in other churches so-called, but the fact that the Church of Jesus Christ of Latter-day Saints is in possession of the priesthood is sufficient to make any and every ordinance administered by due authority within the Church an event of supreme importance. In performing any such ordinance the one who officiates speaks and acts, not of himself and of his personal authority, but by virtue of his ordination and appointment as a representative of the powers of heaven. We do not set apart bishops and other officers in the Church, with the show and ceremony of a gala day, as do certain sectarians, nor do we make the ordinance of baptism a spectacular display; but the simplicity of the order established in the Church of Christ ought rather to add to than take from the sacred character of the several ordinances.
An illustration of the fact that many do not understand the full sanctity of certain ordinances is found in the desire some evince to have them repeated. Until within a few years, it was a very general custom in the Church to allow a repetition of the baptismal rite to adults before they enter the temples. This custom, first established by due authority, and for good cause (seeArticles of Faith,by Talmage, 144-148) finally came to be regarded by many members of the Church as essential, and indeed, "re-baptism" was generally looked upon, though wrongly, as separate and different from the first ordinance of the gospel—by which alone one may gain entrance to the Church of Christ. But the most hurtful feature of this misunderstanding was the dispositionof some to look upon the repeated baptisms as a sure means of securing forgiveness of sins from time to time, and this might easily have led to the thought that one may sin with comparative impunity if he were baptized at frequent intervals. This condition has been changed in the Church, and at the present time only those who, having been admitted to the fold of Christ by baptism, afterwards stray therefrom, or are disfellowshiped or excommunicated by due process of the Church courts, are considered as fit subjects to receive a repetition of the initiatory ordinance. These remarks, it must be understood, have no reference to the baptisms and other ordinances performed in the temples.—Juvenile Instructor,Vol. 38, p. 18, January, 1903.
ON CHURCH GOVERNMENT. We are governed by law, because we love one another, and are actuated by long-suffering and charity, and good will; and our whole organization is based upon the idea of self-control; the principle of give and take, and of rather being willing to suffer wrong than to do wrong. Our message is peace on earth and good will towards men; love, charity and forgiveness, which should actuate all associated with the Church of Jesus Christ of Latter-day Saints. Ours is a Church where law is dominant, but the law is the law of love. There are rules which should be observed, and will be observed if we have the spirit of the work in our hearts; and if we have not the spirit with us, we have only the form of godliness which is without strength. It is the Spirit which leads us to the performance of our duties. There are many who know this gospel to be true, but have not the least particle of the Spirit, and therefore are found arrayed against it, and take no part with the people, simply because they have not the Spirit.
The priesthood after the order of the Son of God is the ruling, presiding authority in the Church. It is divided into its various parts—the Melchizedek and the Aaronic—andall the quorums or councils are organized in the Church, each with special duties and special callings; not clashing with one another, but all harmonious and united. In other words, there is no government in the Church of Jesus Christ separate and apart, above, or outside of the holy priesthood or its authority. We have our Relief Societies, Mutual Improvement Associations, Primary Associations and Sunday Schools, and we may organize, if we choose, associations for self-protection and self-help among ourselves, not subject to our enemies, but for our good and the good of our people, but these organizations are not quorums or councils of the priesthood, but are auxiliary to, and under it; organized by virtue of the holy priesthood. They are not outside of, nor above it, nor beyond its reach. They acknowledge the principle of the priesthood. Wherever they are they always exist with the view of accomplishing some good; some soul's salvation, temporal or spiritual.
When we have a Relief Society, it is thus organized. It has its president and other officers, for the complete and perfect accomplishment of the purposes of its organization. When it meets it proceeds as an independent organization, always mindful of the fact it is such, by virtue of the authority of the holy priesthood which God has instituted. If the president of the stake comes into a meeting of the Relief Society, the sisters, through their president, would at once pay deference to him, would consult and advise with him, and receive directions from the presiding head. That head is the bishop of the ward, the president in the stake, the presidency of the Church, in all the Church. The Young Ladies' and Young Men's Associations, the Primary Associations and the Sunday Schools are the same. All are under the same head, and the same rules apply to each.
When the Young Men's and Young Ladies' Associations meet separately, they each have presiding officers, and they take charge and conduct the business. If the bishopcomes in to either the Young Men's or Young Ladies' Association, due deference is paid him. But in joint association of the Young Men's and Young Ladies' officers, there are the two organizations; the two boards are represented. Who shall take the initiative? Who shall exercise the presiding function? Is the sister to take the initiative and exercise the presiding function? Why, no! not so, because that is not in accordance with the order of the priesthood. If the Young Men's officers are there, they hold the priesthood, and it is their place to take the initiative. If I were the president of a Young Ladies' Association, and we met in joint meeting, I should expect the president of the Young Men's Association to take the initial step, that he would call the meeting to order, etc., because he holds the priesthood, and should be the head; then he should not forget that the young ladies have an organization, and are entitled to perfect and complete representation in the conjoint meetings, and, under the priesthood, should be given charge at least half the time. If he is not in his place, then let the young lady preside as she would in her own meeting. The ladies should not be discriminated against, but should have equal chances. There should be no curtailment nor abridgment of these rights, but every opportunity for their exercise should be given. Gallantry would naturally prompt the young men to give even more, maybe, than they take themselves, but they should direct in all these matters, in the spirit of love and kindness.
There never can be and never will be, under God's direction, two equal heads at the same time. That would not be consistent; it would be irrational and unreasonable; contrary to God's will. There is one head, and he is God, the head of all. Next to him stands the man he puts in nomination to stand at the head on the earth, with his associates; and all the other organizations and heads, from him to thelast, are subordinate to the first, otherwise there would be discord, disunion and disorganization.
I am tenacious that all should learn the right and power of the Priesthood, and recognize it; and if they do it, they will not go far astray. It is wrong to sit in judgment upon the presiding officers. Suppose a bishop does wrong, are we to run away to everyone and backbite and slander him, and tell all we know or think we know, in relation to the matter, and spread it about? Is that the way for Saints to do? If we do so we shall breed destruction to the faith of the young, and others. If I have done wrong, you should come right to me with your complaint, tell me what you know, and not say one word to any other soul on earth; but let us sit down together as brethren and make the matter right; confess, ask forgiveness, shake hands and be at peace. Any other course than this will create a nest of evil, and stir up strife among the Saints.—Improvement Era,Vol. 6, July, 1903, pp. 704-708.
A BLESSING AND AN EXPLANATION OF THE PRIESTHOOD. The Lord bless you. From the depths of my soul, I bless you; I hold the right, the keys and the authority of the Patriarchal Priesthood in the Church. I have a right to pronounce patriarchal blessings, because I bold the keys and authority to do it. It is given to me and my associates to ordain patriarchs and set them apart to give blessings to the people, to comfort them by promises made in wisdom and the inspiration of the Spirit of God, of the favor and mercies of the Lord that they may be stronger in good works, and their hopes may be realized and their faith increased. And I bless you, my brethren and sisters, in the cause of Zion, with all my soul and by the authority of the priesthood that I hold. I hold the priesthood of the apostleship, I hold the high priesthood which is after the order of the Son of God, which is at the foundation of all priesthood and is he greatest of all priesthoods, because the apostle and the high priestand the seventy derive their authority and their privileges from the priesthood which is after the Son of God. All authority comes out of that high priesthood.—Oct. C. R.,1916, p. 7.
THE PRIVILEGE OF THE PRIESTHOOD TO BLESS. We have been told of an incident which occurred a few weeks ago, when a bishop's counselor (and therefore a high priest) from a remote settlement, while visiting Salt Lake City, refused to administer to his sister's child who was dangerously sick, for the reason that he was outside his own ward.
This brother must have had a misunderstanding of the authority of his office, or he was over diffident. Whatever the cause, he was not justified in his refusal. His authority to bless in the name of the Lord was not confined to his ward; no elder's opportunity for doing a purely good deed should be confined to a ward nor to any other limit, and when he went into a house and the head of that household made such a request of him it was clearly not only his privilege and right, but his duty to comply. Indeed, we believe that every man holding the priesthood, in good standing in the Church, who owns a home, is supreme in his own household, and when another brother enters it, and he requests the latter to perform any duty consistent with his calling, the latter should accede to his wishes; and if there should be anything wrong, he who makes the request as the head of the house into which the brother has come, is responsible therefor. If that head of a household asks anything to be done which for the sake of Church discipline, or to fulfil the revelations of the Lord, should be placed on the records of the Church, he should see to it that the necessary details are supplied and recorded.
We further believe that the rights of fatherhood in all faithful, worthy men are paramount, and should be recognized by all other men holding positions or calling in thepriesthood. To make this idea plainer we will say, as an example of our idea, we do not consider it proper in a bishop or other officer to suggest that the son of such a man (the son himself not being the head of a family, but living with his father) be called upon a mission without first consulting the father. The priesthood was originally exercised in the patriarchal order; those who held it exercised their powers firstly by right of their fatherhood. It is so with the great Elohim. This first and strongest claim on our love, reverence and obedience is based on the fact that he is the Father, the Creator, of all mankind. Without him we are not, and consequently we owe to him existence and all that flows therefrom—all we have and all that we are. Man possessing the holy priesthood is typical of him. But as men on earth cannot act in God's stead as his representatives without the authority, appointment and ordination naturally follow. No man has the right to take this honor to himself, except he be called of God through the channels that he recognizes and has empowered.
Returning to the thought expressed in our opening paragraph, we recognize that there is a side to the question that must not be lost sight of, as to ignore that view would be to encourage a condition in the midst of the Saints pregnant with confusion. We have found occasionally that men blessed with some peculiar gift of the spirit have exercised it in an unwise—shall we say, improper—manner. For instance: brethren strongly gifted with the power of healing have visited far and near amongst the Saints (to the neglect sometimes of other duties), until it has almost become a business with them, and their visits to the homes of the Saints have assumed somewhat the character of those of a physician, and the people have come to regard the power so manifested as if coming from man, and he himself has sometimes grown to so feel, and not that he was simply an instrument in the hands of God of bringing blessings to theirhouse. This view is exceedingly unfortunate, when indulged in, and is apt to result in the displeasure of the Lord. It has sometimes ended in the brother possessing this gift, if he encouraged such a feeling, losing his power to bless and heal. Departures from the recognized order and discipline of the Church should therefore be discountenanced and discouraged.—Juvenile Instructor,Vol. 37, pp. 50, 51, Jan. 15, 1902.
THE PRIESTHOOD GREATER THAN ANY OF ITS OFFICES. There is no office growing out of this priesthood that is or can be greater than the priesthood itself. It is from the priesthood that the office derives its authority and power. No office gives authority to the priesthood. No office adds to the power of the priesthood. But all offices in the Church derive their power, their virtue, their authority, from the Priesthood. If our brethren would get this principle thoroughly established in their minds, there would be less misunderstanding in relation to the functions of government in the Church than there is. Today the question is, which is the greater—the high priest or the seventy—the seventy or the high priest? I tell you that neither of them is the greater, and neither of them is the lesser. Their callings lie in different directions, but they are from the same Priesthood. If it were necessary, the seventy, holding the Melchizedek Priesthood, as he does, I sayif it were necessary,he could ordain a high priest; and if it were necessary for a high priest to ordain a seventy, he could do that? Why? Because both of them hold the Melchizedek Priesthood. Then again, if it were necessary, though I do not expect the necessity will ever arise, and there was no man left on earth holding the Melchizedek Priesthood, except an elder—that elder, by the inspiration of the Spirit of God and by the direction of the Almighty, could proceed, and should proceed, to organize the Church of Jesus Christ in all its perfection, because he holds the Melchizedek Priesthood.But the house of God is a house of order, and while the other officers remain in the Church, we must observe the order of the priesthood, and we must perform ordinances and ordinations strictly in accordance with that order, as it has been established in the Church through the instrumentality of the Prophet Joseph Smith and his successors.—Oct. C. R., 1903, p. 87.
NECESSITY OF ORGANIZATION. The house of God is a house of order, and not a house of confusion; and it could not be thus, if there were not those who had authority to preside, to direct, to counsel, to lead in the affairs of the Church. No house would be a house of order if it were not properly organized, as the Church of Jesus Christ of Latter-day Saints is organized. Take away the organization of the Church and its power would cease. Every part of its organization is necessary and essential to its perfect existence. Disregard, ignore, or omit any part, and you start imperfection in the Church; and if we should continue in that way we would find ourselves like those of old, being led by error, superstition, ignorance, and by the cunning and craftiness of men. We would soon leave out here a little and there a little, here a line and there a precept, until we would become like the rest of the world, divided, disorganized, confused and without knowledge; without revelation or inspiration, and without Divine authority or power.—Apr. C. R.,1915, p. 5.
ACCEPTANCE OF THE PRIESTHOOD A SERIOUS MATTER. This makes a very serious matter of receiving this covenant and this priesthood; for those who receive it must, like God himself, abide in it, and must not fail, and must not be moved out of the way; for those who receive this oath and covenant and turn away from it, and cease to do righteously and to honor this covenant, and will to abide in sin and repent not, there is no forgiveness for them, either in this life or in the world to come. That is the language of thisbook, and this is doctrine and truth which was revealed from God to men through the instrumentality of Joseph Smith the prophet. And this word is reliable. It is God's word, and God's word is truth; and it becomes necessary for all those who enter into this covenant to understand this word, that they may indeed abide in it, and may not be turned out of the way. Apr. C. R.,1898, p. 65. SeeDoc. and Cov.84:33-41;Book of Mormon,Mosiah 5.
HOW AUTHORITY SHOULD BE ADMINISTERED. No man should be oppressed. No authority of the priesthood can be administered or exerted in any degree of unrighteousness, without offending God. Therefore, when we deal with men we should not deal with them with prejudice in our minds against them. We should dismiss prejudice, dispel anger from our hearts, and when we try our brethren for membership or fellowship in the Church we should do it dispassionately, charitably, lovingly, kindly, with a view to save and not destroy. That is our business; our business is to save the world, to save mankind; to bring them into harmony with the laws of God and with principles of righteousness and of justice and truth, that they may be saved in the kingdom of our God, and become, eventually, through obedience to the ordinances of the gospel, heirs of God and joint heirs with Jesus Christ. That is our mission.—Apr. C. R.,1913, p. 6.
AUTHORITY GIVES ENDURING POWER. The Church has two characteristics—the temporal and the spiritual, and one is not without the other. We maintain that both are essential and that one without the other is incomplete and ineffectual. Hence, the Lord instituted in the government of the Church two priesthoods—the lesser or Aaronic, having special charge of the temporal, and the higher or Melchizedek, looking to the spiritual welfare of the people. In all the history of the Church, there has never been a time when considerable attention was not given to temporal affairs, inthe gathering places of the Saints, under all the leaders up to the present time as witness the building of Kirtland, the settlement of Missouri, Nauvoo, and the founding of cities and towns in the far west, our present home. The Saints have lived and helped each other to live, have worked out their temporal salvation with zeal and energy, but withal, have neither neglected nor forgotten the spiritual essence of the great work inaugurated by divine order, as witness their temples, and other houses of worship, that have marked their every abiding place.
And so, while we have devoted much time to temporal affairs, it has always been with a view to better our spiritual condition, it being apparent that the temporal, rightly understood, is a great lever by which spiritual progress may be achieved in this earthly sphere of action. Besides, we have come to understand that all we do is indeed spiritual, for before the Father there is no temporal. Hence, in our labors of redeeming the waste places, a strong spiritual vein underlies the outward temporal covering.—Improvement Era,Vol. 8, pp. 620, 623, 1904-5.
MINISTRY SHOULD KNOW ITS DUTIES AND THE USE OF AUTHORITY. Of course it is very necessary that those who preside in the Church should learn thoroughly their duties. There is not a man holding any position of authority in the Church who can perform his duty as he should in any other spirit than in the spirit of fatherhood and brotherhood toward those over whom he presides. Those who have authority should not be rulers, nor dictators; they should not be arbitrary; they should gain the hearts, the confidence and love of those over whom they preside, by kindness and love unfeigned, by gentleness of spirit, by persuasion, by an example that is above reproach and above the reach of unjust criticism. In this way, in the kindness of their hearts, in their love for their people, they lead them in the path of righteousness, and teach them the way of salvation,by saying to them, both by precept and example: Follow me, as I follow our head. This is the duty of those who preside.—Apr. C. R.,1915, p. 5.
HOW OFFICERS IN THE CHURCH ARE CHOSEN: A WORD TO BISHOPS. They are faithful men chosen by inspiration. The Lord has given us the way to do these things. He has revealed to us that it is the duty of the presiding authorities to appoint and call; and then those whom they choose for any official position in the Church shall be presented to the body. If the body reject them, they are responsible for that rejection. They have the right to reject, if they will, or to receive them and sustain them by their faith and prayers. That is strictly in accordance with the rule laid down of the Lord. If any officer in the Church has my sympathy, it is the bishop. If any officer in the Church deserves credit for patience, for long-suffering, kindness, charity, and for love unfeigned, it is the bishop who does his duty. And we feel to sustain in our faith and love, the bishops and counselors in Zion. We say to the bishoprics of the various wards: Be united; see eye to eye, even if you have to go down on your knees before the Lord and humble yourselves until your spirits will mingle and your hearts will be united one with the other. When you see the truth, you will see eye to eye, and you will be united.—Apr. C. R.,1907, p. 4.
JURISDICTION OF QUORUMS OF PRIESTHOOD. Now then, we have our high priests' quorums or councils, and we have our seventies' councils, and our elders, and then we have the councils of the priests, teachers and deacons of the lesser Priesthood. These councils each and all in their organized capacity, have jurisdiction over the fellowship of the members of these councils—if the member is an elder, or if a man has a standing in the seventies' quorum, or in the high priests' quorum, and he is misbehaving himself, shows a lack of faith, a lack of reverence for the position he holds in his council, or quorum, his fellowship in that quorum to whichhe belongs, or his standing should be looked after or inquired into, for he is amenable to his quorum for his good standing and fellowship in it. So that we have the check that the Lord has placed upon members of the Church, and when I say members of the Church, I mean me, I mean the apostles, I mean the high priests and the seventies and elders. I mean everybody who is a member of the Church.—Apr. C. R.,1913, p. 6.
JURISDICTION IN STAKES AND WARDS. Now again, the bishoprics, and the presidents of stakes, have exclusive jurisdiction over the membership or the standing of men and women in their wards and in their stakes. I want to state that pretty plain—that is to say, it is not my duty, it is not the duty of the seven presidents of seventies, nor of the council of the twelve apostles, to go into a stake of Zion and try for membership, or for standing in the Church, any member of a stake or ward. We have no business to do it; it belongs to the local authorities, and they have ample authority to deal with the membership in their wards and in their stakes. The bishops may try an elder for misconduct, for un-Christian-like conduct, for apostasy, or for wickedness of any kind that would disqualify him for membership in the Church, and they may pass upon him their judgment that he is unworthy of fellowship in the Church, and they may withdraw from him their fellowship. Then they may refer his case to the presidency and high council, and it will be the duty of the presidency and high council of the stake to deal with him, even to the extent of excommunication from the Church; and there is no remedy for this, only the right of appeal to the Presidency of the Church. If there may be, perchance, any injustice and partiality, lack of information or understanding on the part of the bishopric, which may not be corrected and therefore might be perpetuated by the decision of the high council, and the party aggrieved does not feel that he has had justice dealt out tohim, he then has a right, under the laws of the Church, to appeal to the Presidency of the Church, but not otherwise.—Apr. C. R.,1913, p. 5.
DUTIES OF THOSE ENGAGED IN THE MINISTRY. I need not say to my brethren engaged in the ministry that it is expected of them that one and all will attend to the labors and be true to the responsibilities that rest upon them in the discharge of their duties as officers in the Church. We expect that the presidents of the stakes of Zion will be exemplars to the people. We expect them of a truth to be fathers unto those over whom they preside; men of wisdom, of sound judgment, impartial and just, men who will indeed qualify themselves, or who are indeed qualified by their natural endowments and by the inspiration from God which it is their privilege to enjoy, to preside in righteousness and to sit in righteous judgment over all matters brought to their attention, or that may legitimately belong to their office and calling. We anticipate the same fidelity, the same faithfulness, the same intelligent administration of their duties from the bishops and their counselors, and indeed upon these rests perhaps the greatest possible responsibility, for the reason that they are expected by their presidencies to attend to the various interests and needs of their people. It is expected of a bishop to know all the people in his ward, not only those who are faithful members of the Church, diligent in the performance of their duties and prominent by their good acts, but to know those who are cold and indifferent, those who are lukewarm, those who are inclined to err and to make mistakes; and not only these, but it is expected that the bishops, through their aides in their wards, will become acquainted, not only with their members, male and female, but that they will know also the stranger that is within their gates and be prepared to minister solace, comfort, good counsel, wisdom and every other aid possible to be rendered to those who are in need, whether they are of the household of faith or arestrangers to the truth. So that there is a great deal expected of the bishops and their counselors and the elders and lesser priesthood in their wards whom they call to their aid in administering to the people both spiritually and temporally, and I want to remark in this connection that it is the duty of these bishops and of the presidencies of the stakes of Zion, together with their high councils, to administer justice and right judgment to every member of their wards and of their stakes. Included in this are the high priests and the seventies and the elders and the apostles and the patriarchs and the presidency of the Church of Jesus Christ of Latter-day Saints. No man who is a member of the Church of Jesus Christ of Latter-day Saints, or who has a standing in the Church as a member, is exempt from his responsibilities as a member and his allegiance to the bishop of the ward in which he dwells. I am as much bound to acknowledge my bishop as a member of the ward in which I dwell, as the humblest and latest member of the Church. No man, who claims to be a member of the Church in good standing, can rise above or become independent of the authority that the Lord Almighty has established in his Church. This watch-care of the people, of their right living, of their fidelity to their covenants and to the gospel of Jesus Christ, belongs to the presidents of stakes and their counselors and the high councils, or members of the high councils, to the bishop and his counselors and the teachers of his ward.—Apr. C. R.,1913, p. 4.
THE PURPOSE AND THE DUTY OF THE CHURCH: QUALITIES OF LEADERS. The Lord bless you. I see before me the leaders of the Church, the presiding spirits in the capacity of presidents of stakes, counselors to presidents of stakes, high councilors, bishops and their counselors, and those who are engaged in our educational institutions and in other responsible positions in the Church. I honor you all. I love you and your integrity to the cause of Zion. It is the kingdomof God or nothing, so far as I am concerned. I cut no figure personally in this work, and I am nothing except in the humble effort to do my duty as the Lord gives me the ability to do it. But it is the kingdom of God. What I mean by the kingdom of God is the organization of the Church of Jesus Christ of Latter-day Saints, of which Jesus Christ is the king and the head; not as an organization in any wise menacing or jeopardizing the liberties or rights of the people throughout the world, but as an organization calculated to lift up and ameliorate the condition of mankind; to make bad men good, if it is possible for them to repent of their sins, and to make good men better. That is the object and purpose of the Church, that is what it is accomplishing in the world. And it is very strict in regard to these matters. Drunkards, whoremongers, liars, thieves, those who betray the confidence of their fellowmen, those who are unworthy of credence—such, when their character becomes known, are disfellowshiped from the Church, and are not permitted to have a standing in it, if we know it. It is true that there are none of us but have our imperfections and shortcomings. Perfection dwells not with mortal man. We all have our weaknesses. But when a man abandons the truth, virtue, his love for the gospel and for the people of God, and becomes an open, avowed enemy, it becomes the duty of the Church to sever him from the Church, and the Church would be recreant to its duty if it did not sever him from communion, cut him off, and let him go where he pleases. We would do wrong if we hung on to and tried to nurture such evil creatures in our midst, no matter what the relationship may be that exists between us and them. Therefore, I say again, the Church of Jesus Christ stands for virtue, honor, truth, purity of life, and good will to all mankind. It stands for God the eternal Father, and for Jesus Christ, whom the Father sent into the world, and whom to know is life eternal. This is what the Churchstands for, and it cannot tolerate abomination, crime and wickedness, on the part of those who may claim to have some connection with it. We must sever ourselves from them, and let them go. Not that we want to hurt them. We do not want to hurt anybody. We never have, and we do not intend to, hurt anybody. But we do not intend to be hurt by those who are seeking our destruction, if we can help it. It is our right to protect ourselves.—Apr. C. R.,1906, pp. 7, 8.