AUTHORITY OF THE BISHOPS AND OTHER PRESIDING OFFICERS. A bishop is the presiding officer of his ward, and where the bishop is in the ward, his counselors and those who are members of his ward are subject to his presidency.He cannot yield it up. He cannot give it to another; or, if he does, he violates one of the sacred principles of the government of the priesthood. He may direct his counselors, the first or the second, to do his will, to carry out his wishes, to execute his desires, or his commands; but in so doing the counselor does not act as the bishop, but he acts under the direction of the presiding authority. He does not act independently of the bishop, but subordinate to the bishop, and is subject entirely to the bishop's direction. This principle prevails, or should prevail, in the Sunday school organization of the Church. We can commission and appoint; that is, those who preside can call upon their aids for assistance, they can direct them to accomplish labors, but in every instance when they do, it is by and with and under the consent of the presiding authority, and by his advice, but not independently. Our missions have not always been organized strictly according to the pattern that the Lord has given. In a great many instances the presiding elder has been the presiding officer of the mission.
But in recent years, in many instances, it has been deemed wise, not only to have a presiding elder in the mission, but also assistants to the president, or counselors, that they may render him such assistance and counsel as he may need. In all these things the presiding officer is the head, should be regarded in his place, and his place should be held sacred in the minds of his associates. And no man possessing a correct understanding of the spirit of the gospel and of the authority and law of the Holy Priesthood will attempt for a moment to run before his file leader or to do anything that is not strictly in harmony with his wish and the authority that belongs to him. The moment a man in a subordinate position begins to usurp the authority of his leader, that moment he is out of his place, and proves by his conduct that he does not comprehend his duty, that he is not acting in the line of his calling, and is a dangerous character.He will set bad examples, he will mislead, he will lead others into error, having fallen into error himself; indeed, he is in error the moment he acts contrary to and independent of the direction of his presiding officer; and if he continues in that course he will go astray entirely, and those who follow him will follow him astray. We all understand that principle, I think, and I would like to see my brethren and sisters who are connected with the Sunday school work observe it strictly, but in the true spirit; not with any kind of stiff formality or set ways, but in the true spirit of presidency, lovingly subject to divine authority, the authority that God has instituted that we may emulate, the example of the Son himself, who came to earth, and while he possessed majestic power to heal the sick, to restore sight to the blind, bearing to the deaf, and bring the dead to life, and to accomplish wonderful things, walking upon the waves, stilling the storms, casting out devils, and multiplying the loaves and fishes, by which he fed the multitudes of people, yet in accomplishing all this he declared, over and over again, this great principle, that he came not to do his own will, but the will of him that sent him, recognizing in every feature of his message and ministry in the world that God was at the head, and that he did nothing of himself, but only that which the Father sent him to do. Thus he was acting under the authority of his president or file leader—of him who sent him and commissioned him to accomplish the work he was sent to do. Let us follow that spirit and example and adopt that principle in our lives, then we shall never have presiding elders and officers in the Church at logger-heads with each other, contending with each other, and at cross purposes. They will always be one. They will see eye to eye, they will understand better the principles of divine government, the principles of the gospel and the promptings of the Holy Spirit.—Oct. C. R.,1905 (Sunday School), pp. 109, 110.
DUTIES OF BISHOPS. It is expected that the bishop of a ward with his counselors will understand the necessities of every member of his ward. Then they have as assistants and helpers a large corps of elders, and priests, teachers and deacons of the lesser Priesthood, who render assistance to them in the temporal as well as the spiritual affairs of the Church. It devolves upon the bishopric of the ward to look after the poor, to minister unto the sick and the afflicted, and to see that there is no want nor suffering among the people in these organized divisions of the Church. It is also the duty of these presiding officers in the Church to look after the spiritual welfare of the people, to see that they are living moral, pure and upright lives, that they are faithful in the discharge of their duties as Latter-day Saints, that they are honest in their dealings with one another, and with all the world. It is their business to see that spiritual light exists in their hearts, and that the people under their presidency and direction are living the lives of Saints, as far as it is possible for men and women, in the mortal body, beset by the weaknesses and imperfections of mankind, to be Saints.—Oct. C. R.,1904, pp. 2, 3.
BISHOPS AND LESSER PRIESTHOOD SHOULD BE ACTIVE. The bishops and the lesser priesthood should be very active and energetic. We should look after the boys who have been ordained deacons, teachers, and priests in the Church. We should find something for them to do in their calling. Let them be appointed to active labors in their several spheres. Put forward those who have not had experience to accompany those who have, and give them something to do. Let the deacons not only assist to keep the meeting houses in repair and their grounds in proper condition, but let them be set to work to look after the welfare of the widows and fatherless, the aged and the poor. Many of our young men who are idle, languishing for the want of something to do, could be made more useful in helping the poor to cleanup about their homes and make them comfortable, and helping them to live in such a way that life would be pleasant to them. There is no reason why the members of the lesser priesthood should not be engaged in missions and labors of this kind.—Apr. C. R.,1908, p. 6.
DUTIES OF THE LESSER PRIESTHOOD. Then we have the lesser priesthood, who attends to the different temporal matters of the Church, consisting of priests, teachers and deacons, who labor under the direction of the bishopric in the various wards in which they dwell, for the work of the ministry, for the edifying of the body of Christ, the unifying of the people and bringing them up to the standard of righteousness that they should reach in the flesh, according to the light they possess and the ability and talent which the Lord has given them.—Oct. C. R.,1904, p. 4.
LESSER PRIESTHOOD. The bishops should take especial charge of the lesser priesthood, and train them in the duties of their callings —the priests, teachers and deacons. Our young men should be looked after. The boys, as soon as it is prudent, should be called to take part in the lesser priesthood. If it were possible to grade them, from the deacon to the priest, and from the priest upward, through all the offices that will eventually devolve upon them, it would be one of the best things that could be done. All these things should be looked after by the presiding authorities of the Church, especially those who preside over the quorums. I will repeat what I said before, it is expected that every man on whom responsibility is placed will do his duty faithfully and be diligent in the performance thereof.—Apr. C. R.,1907, p. 6.
THE WORK OF THE BISHOPRIC. The work of the bishopric is both temporal and spiritual. The average bishop gives all his time and efforts for the betterment of the people over whom he presides. The bishop should not try to do all the work that is necessary to be done in his ward. Hiscounselors are there to help him, and a due portion of the responsibility of the bishop of the ward should be placed upon his counselors. Neither is it wise that the bishopric of the ward should feel they are compelled to do all that is necessary to be done in their wards. They should exercise their right to call upon the priesthood to visit the people as teachers and preachers of the gospel of Jesus Christ that they may give to all as far as possible an opportunity to exercise their talents and to do good in their wards. It is sometimes advisable to give to each counselor special duties, and assign each of the counselors his proportion of the responsibilities which belong to the bishopric, each one doing some special work for which he is adapted, so that all may be active.—Oct. C. R.,1914, p. 6.
DIGNITY OF TEACHERS' CALLING. We have had called to our attention, recently, the fact that some men who are of long standing in the Church—indeed, some of them born and reared in the Church, and who are occupying prominent positions in some of the quorums of the priesthood—when their presidents or their bishops of the wards in which they live call upon them to visit the Saints, teach the principles of the gospel and perform the duties of teachers, they coolly inform their bishops that they have graduated from that calling and refuse to act as teachers. Brother Charles W. Penrose is eighty-two years of age. I am going on seventy-six, and I believe that I am older than several of these good men who have graduated from the duties in the lesser priesthood, and I want to tell them and you that we are not too old to act as teachers, if you will call us to do it—not one of us. There is never a time, there never will come a time to those who bold the priesthood in the Church of Jesus Christ of Latter-day Saints, when men can say of themselves that they have done enough. So long as life lasts, and so long as we possess ability to do good, to labor for the upbuilding of Zion, and for the benefit of the human family, we ought, with willingness,to yield with alacrity to the requirements made of us to do our duty, little or great.—Apr. C. R.,1914, p. 7.
VALUE OF TEACHERS' WORK. I don't know of any duty that is more sacred, or more necessary, if it is carried out as it should be, than the duties of the teachers who visit the homes of the people, who pray with them, who admonish them to virtue and honor, to unity, to love, and to faith in and fidelity to the cause of Zion; who strive to settle uncertainties in the minds of the people and bring them to the standard of the knowledge that they should possess in the gospel of Jesus Christ. May all the people open their doors, call in the members of their families, and respect the visit of the teachers to their homes, and join with them in striving to bring about a better condition, if possible, in the home than ordinarily exists. If you can advance, try to aid the teachers to help you make that advancement.—Apr. C. R.,1915, p. 140.
THE RESTORATION OF THE MELCHIZEDEK PRIESTHOOD. "No man can be exalted unless he be independent. * * * Mankind are naturally independent and intelligent beings, they have been created for the express purpose of exalting themselves." The study of the subject of the Holy or Melchizedek Priesthood, including the Aaronic, is one of vast importance to the human family. The student of the true science of theology will readily comprehend the necessity of its existence among men, for the reason that true theology, or the Church of Jesus Christ, cannot exist without it. It lies at the foundation of the Church, it is the authority by which the Church is established or organized, built up and governed, and by which the gospel is preached, and all the ordinances thereof designed for the salvation of mankind are administered or solemnized. No ordinance of the gospel can be performed acceptably to God or with efficacy to man except by its authority and power, and certainly there is no ordinance or rite instituted by the Almighty inthe great plan of redemption which is not essential to the salvation or exaltation of his children. Therefore, where the Melchizedek or holy Priesthood does not exist, there can be no true Church of Christ in its fulness. When this priesthood is not found among mankind they are destitute of the power of God, and therefore of the true science of theology, or the Church and religion of Jesus Christ who is the great High Priest and Apostle of our salvation. While the Prophet Joseph Smith was engaged in translating the Book of Mormon, in 1829, he and Oliver Cowdery became animated over the truths and glorious promises unfolded to them in their work, and desired to reach out after these blessings before their work was done, but the Lord gently admonished them not to be in a hurry; he said: "You must wait yet a little while, for ye are not yet ordained," but the promise was given that they should be ordained thereafter, and they should go forth and deliver the word of God unto the children of men, and he pronounced a woe upon the inhabitants of the earth if they would not then hearken unto their words.
The ordinary meaning of the word priesthood, as generally understood and applied in the world, signifies a class or body of men set apart for sacred duties, or holding the priestly office, or an order of persons composed of priests spoken of or taken collectively. This is not, however, the sense in which the words Melchizedek or holy Priesthood, are used here. Reference is made in this article to the sacred office itself, or the principle of power which constitutes the office, and is the authority by which individuals or the several orders, or quorums, as we use the term, composing the priesthood of the Church, may legitimately act in the name of the Lord; or the moving, directing, controlling, governing or presiding agency, right and authority, which is vested in the Godhead and delegated unto man for the purpose of his instruction, initiation into the Church, spiritualand temporal guidance, government and exaltation. That is the Melchizedek Priesthood, which is without father, without mother, or descent, or beginning of days, or end of life, which the great high priest, Melchizedek, so honored and magnified in his time that it was called after his name, in honor to him and to avoid the too frequent repetition of the name of the Son of God.
This distinction between the quorums of the priesthood and the priesthood itself should always be kept in mind in the use of the term Melchizedek or Holy Priesthood. The Holy Priesthood after the order of the Son of God was the original name given to this priesthood. Subsequently it was called the Melchizedek Priesthood. This priesthood was confirmed upon Adam, Abel, Seth, Enoch, Methuselah, Noah, Melchizedek, Abraham, Moses and many others, and doubtless upon many of the prophets prior to the birth of Christ, upon his chosen disciples among the Jews, before his crucifixion, and upon the Nephite disciples upon this continent, after his resurrection and ascension on high. These he made his apostles, to bear witness of him upon both hemispheres and to all the world; and doubtless the Savior conferred this priesthood upon other disciples whom he chose from among the "other sheep" of whom he spoke to the Nephites, which were not of the folds of the Jews or of the Nephites, whose records are yet to come forth to bear witness of him, in the due time of the Lord.
We learn from the revelations that God took Moses, and the Holy Priesthood also, out of the midst of the children of Israel. But the lesser or Aaronic Priesthood, which was confirmed upon Aaron and his seed, continued among them till the coming of Christ in the meridian of time. John, the son of Zacharias, was probably the last who held the keys of this Priesthood among the Jews. He was raised up and sent as the forerunner of Christ to prepare the way for his first coming. And he was also sent to the world in this dispensationto begin the work of preparation for Christ's second advent.
"There are in the Church two Priesthoods, namely, the Melchizedek and Aaronic, including the Levitical Priesthood. Why the first is called the Melchizedek Priesthood is because Melchizedek was such a great high priest. Before his day it was called the Holy Priesthood after the order of the Son of God." The Melchizedek priesthood holds the keys of all the spiritual blessings of the Church, of the mysteries of the kingdom of heaven, of communion with the general assembly and Church of the first born, and the presence of God, the Father, and Jesus, the Mediator.
The Aaronic priesthood is an appendage to the first, and holds the keys of the ministering of angels, and the outward ordinances and letter of the gospel, the baptism of repentance for the remission of sins, agreeable to the covenants and commandments.
The Melchizedek priesthood which Christ restored to the earth, remained among men between three and four hundred years afterwards. When in consequence of transgressions, apostasy from the true order of the priesthood and Church of Christ, the innovations of priestcraft and paganism, the true order of God was lost, the holy priesthood was taken from the earth, and the Church of Christ ceased to be among men, so far as we have any knowledge by revelation or from the history and records of the past.
Then were fulfilled many predictions of the prophets and apostles, contained in the word of God. Among them the word of God spoken by John, in the 12th chapter of Revelations, and the prophecy of Amos: "Behold the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it." (Amos8:11, 12.) The proclamation of the word of the Lord is, and always has been dependent upon the authority of the holy priesthood.
How could they hear without a preacher, and how shall they preach except they be sent?
The Gentiles among whom the priesthood had been established and the gospel preached, fell away also after the example of unbelief and the manner of the Jews, or children of Israel. God who spared not the natural branches, also cut off engrafted ones, and "Mystery, Babylon the Great, the mother of harlots and abominations of the earth," was set up as foretold by the Prophet Daniel and the Apostle John. This power made war with the Saints, and overcame them, changed time and laws, "wore out the Saints of the Most High," was drunken with their blood and with the blood of the martyrs of Jesus, and destroyed the holy people. But this mystical power, in turn, is to be overcome and, in the due time of the Lord, utterly destroyed.
Before this great event shall occur must come to pass the restoration of the gospel of Christ, and the establishment of the kingdom of God again on the earth, with all the powers and blessings of the Holy priesthood, concerning which we have the most positive assurances. The declarations of the sacred writers of the Bible and the Book of Mormon not only affirm the restoration of all things spoken of by holy prophets relative to this great event, but also that this kingdom shall no more be thrown down nor be left to another people, nor cease until the whole earth shall be filled with the brightness of its glory, with its truths, its power, might, majesty and dominion, and that the kingdom and the greatness thereof under the whole heaven will be given unto the Saints of the Most High God, and they shall possess it forever. The declaration of this truth is even now very galling to the unbelieving world, and to those who reject the truth; nevertheless the Saints will inherit the blessings, and theword of God will come to pass, however much the wicked object to it or whether we as the beginners in the great cause endure faithful to the end and realize the promise or not. This great and glorious redemption will be consummated through the power and agencies of the Holy Spirit. God has ever dealt, and will always deal, with the children of men; for this priesthood "administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the kingdom of God; therefore, in the ordinances thereof, the of godliness is manifest; and without the ordinance thereof, and the authority of the priesthood, the power of God is not manifest unto men in the flesh; for without this no man can see the face of God, even the Father and live."
The lesser priesthood holdeth the key of the ministering of angels and the preparatory gospel; which gospel is the gospel of repentance and of baptism, and the remission of sins, which continued "with the house of Aaron among the children of Israel until John, whom God raised up, being filled with the Holy Ghost from his mother's womb." He, John, "was baptized while he was yet in his childhood and was ordained by the angel of God at the time he was eight days old unto this power, to overthrow the kingdom of the Jews, and to make straight the way of the Lord before the face of his people, to prepare them for the coming of the Lord in whose hand is given all power." (Doc. and Cov. 84:26-28.)
It was the same John who appeared to Joseph Smith and Oliver Cowdery, on the fifteenth day of May, 1829, and conferred upon them the Aaronic priesthood with all its keys and power. The ordination was in the following words:
"Upon you my fellow servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness."There is nothing said here about the offices of this priesthood. They were an after consideration. I will remark here that the priesthood is greater than the offices which grew out of it, and are mere appendages to it, "all other authorities or offices in the Church are appendages to this priesthood"—meaning the Melchizedek Priesthood. But there are two divisions or grand heads (not three, nor many); one is the Melchizedek priesthood and the other is the Aaronic or Levitical priesthood. The offices in the priesthood are necessary appendages thereof—for the purposes of order and government, and the duties of these several offices are defined in the revelations and laws and commandments of God.
This most sacred and important event, above quoted, occurred at or near a place called Harmony, in Susquehanna county, Pennsylvania, while Joseph Smith was living there, engaged in the translation of the Book of Mormon, and Oliver Cowdery was writing for him. We have not, unfortunately, any account so definite, of the reception by Joseph and Oliver, of the Melchizedek priesthood as we have the confirmation of the Aaronic priesthood. But we have positive information and knowledge that they did receive this priesthood at the hands of Peter, James and John, to whom the keys and power thereof were committed by the Lord Jesus Christ, and who were commissioned to restore it to the earth in the dispensation of the fulness of times. We cannot fix the exact date when this priesthood was restored, but it occurred some time between the 15th of May, 1829, and the 6th of April, 1830. We can approximate to within a few months of the exact time, but no further, from any of the records of the Church, Joseph, the Prophet, designates the place where their ordination took place, in his address to the Saints (Sec. 128:20) written in 1842, as follows:
"Again what do we hear? * * * the voice of Peter, James, and John, in the wilderness between Harmony,Susquehanna, county, and Colesville, Broome county, on the Susquehanna river, declaring themselves as possessing the keys of the kingdom of the dispensation of the fulness of times." And in a revelation given September, 1830, referring to Joseph and Oliver, the Lord said in reference to partaking again of the Sacrament on the earth, that "the hour cometh that I will drink of the fruit of the vine with you on the earth, and with Moroni, * * * and also with Elias, * * * and also John the son of Zacharias, * * * which John I have sent unto you, my servants, Joseph Smith, Jun., and Oliver Cowdery, to ordain you unto this first priesthood which you have received, that you might be called and ordained even as Aaron; and also Elijah, * * * and also with Joseph and Jacob, and Isaac, and Abraham, your fathers, by whom the promises remain; and also with Michael, or Adam, the father of all, the prince of all, the ancient of days. And also with Peter, and James, and John, whom I have sent unto you, by whom I have ordained you and confirmed you to be apostles, and especial witnesses of my name, and bear the keys of your ministry, and of the same things which I revealed unto them; unto whom I have committed the keys of my kingdom, and a dispensation of the gospel for the last times; and for the fulness of times, in the which I will gather together in one all things, both which are in heaven and which are on earth." (Doc. and Cov. 27:5-13.)
A revelation given April, 1830, Sec. 20:2, 3, says: "Which commandments were given to Joseph Smith, Jun., who was called of God and ordained an apostle of Jesus Christ, to be the first elder of this Church; and to Oliver Cowdery, who was also called of God, an apostle of Jesus Christ, to be the second elder of this Church, and ordained under his hand." After the Melchizedek priesthood was conferred upon Joseph and Oliver, by the ancient apostles, they were commanded to ordain each the other, as we see bythe above quotation, and the 10th and 11th verses of Section 21, Doctrine and Covenants.
It would appear from the instructions given in the revelations, dated June, 1829, that the apostleship had been then conferred on Joseph Smith, Oliver Cowdery, and David Whitmer. If this supposition is correct, it reduces the period of uncertainty when this glorious event actually took place to a few weeks, or from the middle of May to the end of June. It is also asserted that David Whitmer supposed the event to have taken place about this time. It is evident, however, that David received the apostleship under the hands of Joseph and Oliver, and was not present when they received it under the ministration of the ancient apostles.
In the first edition of theCompendiumunder the heading of "Chronology of the most important events which have transpired in the Church of Jesus Christ of Latter-day Saints, from A. D. 1820, to 1856," we find the following brief statement: "June 6, 1831, the Melchizedek priesthood was first given." This detached sentence conveys the idea that the Melchizedek priesthood was not given until fourteen months after the Church was established. Many have been misled and others greatly puzzled over this statement, knowing that "elders were ordained" on the 6th day of April, 1830, a year and two months before, and that "the office of an elder comes under the priesthood of Melchizedek."
It is a pity that greater attention is not paid to matters of history, for then such mistakes would not occur. Several errors of this character have crept into history through neglect or want of proper attention to the subjects. The passage of history from which this brief and misleading extract was taken reads as follows: "On the sixth of June (1831) the elders from the various parts of the country where they were laboring, came in; and the conference before appointed,convened in Kirtland; and the Lord displayed his power in a manner that could not be mistaken. The man of sin was revealed, and the authority of the Melchizedek priesthood was manifested, and conferred for the first time upon several of the elders." Now, if this does not mean that on this occasion several elders received their first ordination, then it must mean that these several elders who had previously been ordained, then, for the first time, received the power or authority of their ordinations. The words "conferred for the first time upon several of the elders," would seem at first glance to mean that several were then ordained elders, but taking the complete sentence together, namely, "The man of sin was revealed, and the authority of the Melchizedek priesthood was manifested, and conferred for the first time upon several of the elders," we naturally conclude that several who had previously been ordained elders, had not yet received the spirit, or power, or authority of their ordinations, but that now for the first time, the authority of the priesthood having been manifested, it fell upon them. It is evident from the context that the word authority as used in this quotation means power. It reads as follows: "It was clearly evident that the Lord gave us power in proportion to the work to be done, and strength according to the race before us, and grace and help as our needs required." That several persons were ordained on that occasion is directly stated, as follows: "Great harmony prevailed; several were ordained; faith was strengthened; and humility so necessary for the blessing of God to follow prayer, characterized the Saints." One thing is perfectly clear, and that is, no reference whatever is here made to the restoration of the Melchizedek priesthood by Peter, James and John, which great event occurred, without doubt, between May and July, 1829. However until about the time this conference was held, the term Melchizedek priesthood was seldom or never used.The High priesthood, or the Holy priesthood, were the terms generally applied until then.
Thus this glorious priesthood, which "is after the holiest order of God," has been restored to man in its plenitude and power in the present age for the "last times," and no part of it will be "taken from the earth again until the sons of Levi do offer again an offering unto the Lord in righteousness," or "until God shall gather together in one all things, both which are in heaven and which are on earth." In conclusion I will call the attention of the readers of this to Sections 5, 13, 27, 84, 107, 110 and 128 of the Doctrine and Covenants for further reflection on the subject.—Contributor,Vol. 10, 1889, pp. 307-311.
TRIBUTE TO HEBER C. KIMBALL. My first remembrance of President Heber C. Kimball goes back to the days of my childhood. He was a familiar and prominent figure in my mind in Nauvoo, Illinois, as the father of his sons, William, Heber, and David, with whom, as a little boy, I was more intimate although the two former were several years my seniors. I also recall him in those early days as the possessor of one of the best homes in the City of Nauvoo, and as the husband of "Aunt" Vilate Kimball, one of the dearest, kindest, most motherly souls who ever came within the range of my memory or acquaintance; and also as the father of Helen M. Kimball, a beautiful young woman, very much resembling her mother in appearance, and who was somewhat noted in the Smith family as being in some way related to it and who, after the death of the Prophet Joseph Smith, was married to Horace K. Whitney, and became the mother of our present poet and historian, Orson F. Whitney.
One of my most distinct recollections of President Kimball was in the winter of 1845-6, in the Nauvoo temple. My mother, and her sister, Mercy R. Thompson, were much engaged in the work going on in the temple that winter, andPresident Kimball was also associated with the work being done there. It was there that my father's children were sealed to their parents and President Kimball officiated.
In February, 1846, President Kimball took up the line of march, with the Twelve and the Saints who were driven out of Nauvoo, for their long journey into the wilderness, which eventually led to the occupancy of the valley of the Great Salt Lake, the settlement of Utah, by the Saints, and the fulfilment of the prophecy by Joseph Smith, that the Saints should gather to the Rocky Mountains.
The incident which more particularly specialized this departure of President Kimball to my mind, was the fact that my brother John, now the patriarch, and then a boy of about twelve years, accompanied President Kimball and family on their pilgrimage into the unknown wilderness, leaving us in Nauvoo in great fear and doubt as to whether we should ever see them again or not. This made an indelible impression upon my mind, and ever since there seemed to be inseverable ties connecting us with President Kimball and his family.
In 1848 we crossed the plains in a subdivision of President Kimball's company. He baptized me in City Creek, in 1850, where the junction of East and North Temple streets now is.
In July, 1852, while attending a meeting which was held in Salt Lake City, my mother was taken sick and went to the home of President Kimball, where she remained during her last illness; under the care of Aunt Vilate. This brought me almost constantly for months directly in contact with President Kimball and family.
It was here I became more familiar with his home life and habits. I was greatly impressed and moved by his manner of praying in his family. I have never heard any other man pray as he did. He did not speak to the Lord as one afar off, but as if conversing with him face to face. Timeand again I have been so impressed with the idea of the actual presence of God, while he was conversing with him in prayer, that I could not refrain from looking up to see if he were actually present and visible. While President Kimball was very strict in his family, he was ever kind and tender towards them.
I sometimes thought he was even kinder to me than to his own boys. I have heard him reprove them, but no word of reproof ever fell from his lips upon me. Later, through him, I was sent on my first mission. No better or kinder thing was ever done for me. It gave me four years of experience and seasoning which fixed my whole course of life, and it came just at the right time to the boy that I was.
Later I was associated with him in the Endowment House, where I served with him and under his direction for years. This brought me into the most intimate relation with him, and gave to each of us the most complete and perfect opportunity of becoming thoroughly acquainted with each other. I learned to love him with the truest love, and the many evidences of his love and confidences in me are beyond all question.
My latest recollections of him are associated with a most unusual call made upon a number of brethren in 1861, by President Brigham Young, to accompany him on a mission to Provo. Among these were Heber C. Kimball, Wilford Woodruff, Abraham O. Smoot, Elijah F. Sheets, George G. Bywater and myself. These brethren all located in Provo with President Young, and those of the number possessed of means (Presidents Young and Kimball, and Elders Smoot and Sheets) proceeded at once to build themselves homes there.
It was while President Kimball was engaged in building and preparing a place for a portion of his family in Provo, that he met with an accident from which he did not recover, and soon after, Monday, June 22, 1868, came hisfinal summons to meet the actual presence of the gracious Father, with whom he had, in prayer, so long and truly counseled, as if face to face with him, and whom he had devotedly served to the last moment.
President Heber C. Kimball was one of God's noblemen. True as steel to every trust. Pure as refined gold. Fearless of foes or of death. Keen of perception, full of the spirit of the prophets. Inspired of God. Valiant in the testimony of Christ; a lifelong, undeviating friend and witness of the divine calling and mission of Joseph Smith. He was called by the grace of God, ordained by living authority, and lived and died an apostle of the Lord Jesus Christ.—Young Woman's Journal,Vol. 20, 1909, pp. 251-252.
TRIBUTE TO ERASTUS SNOW. My earliest vivid recollection of Elder Erastus Snow was in the fall of 1848, just after my arrival in Salt Lake Valley. I had the privilege of listening to a most excellent discourse by him in the bowery at the north side of the old Pioneer fort. This discourse so impressed itself and the speaker, upon my mind, that it and he ever after held a most distinguished place in my memory. As an orator and profound reasoner, I always felt impressed that he had no superior, especially when he warmed up to his subject, and entered into his discourse with the full force and energy of his active and vigorous mind.
As a counselor, his wisdom was manifest from every point of view.
As a colonizer and builder, from the pioneer days to the completion of his work, he was equal to the foremost of his associates. In point of endurance and perseverance in whatever he engaged, he was untiring and almost inexhaustible.
As a legislator or statesman, he was the peer of any of his associates, among whom were builders of this commonwealth. One of the marked peculiarities of his characterwas continuity and perseverance in whatever he undertook to do, until his object was attained and his purpose accomplished. Nothing could turn him aside from the discharge of his duty. He was, without doubt, a chosen and an effective instrument in the hand of God for the accomplishment of the mission assigned him, in which he always concentrated his mind, and threw the whole force of his vigorous and noble spirit.
As the head of a numerous family, he was an example to all mankind. His friendship was always true and boundless. I esteem him as one of the great men, not only of the Church of Jesus Christ of Latter-day Saints, but of the world.—Improvement Era,Vol. 14, Feb., 1911, p. 280.
PURPOSE OF VISITS OF CHURCH LEADERS. We have come to see the condition and the spirit of the Latter-day Saints, and to present ourselves before them; that they may judge us by what we say and by the spirit we bring, as to whether we are in fellowship with them and with the Lord; and that they may see whether we measure up to the standards that they expect in those who stand at the head of the Church.—Improvement Era,Vol. 21, December, 1917, p. 98.
SPIRITUAL GIFTS
THE GIFT OF TONGUES. The devil himself can appear like an angel of light. False prophets and false teachers have arisen in the world. There is perhaps no gift of the Spirit of God more easily imitated by the devil than the gift of tongues. Where two men or women exercise the gift of tongues by the inspiration of the Spirit of God, there are a dozen perhaps who do it by the inspiration of the devil. Bless your souls, apostates speak in tongues, apostates prophesy, apostates claim to have marvelous manifestations. And what is that to us? The trouble is, we know so little of the truth ourselves, and we live by it so poorly, that almost any little jackanapes in the country may rise up and claim he has had a vision or some marvelous dream, and however absurd or untrue it may be, he may find believers and followers among those who profess to be Latter-day Saints.
I believe in the gifts of the Holy Spirit unto men, but I do not want the gift of tongues, except when I need it. I needed the gift of tongues once, and the Lord gave it to me. I was in a foreign land, sent to preach the gospel to a people whose language I could not understand. Then I sought earnestly for the gift of tongues, and by this gift and by study, in a hundred days after landing upon those islands I could talk to the people in their language as I now talk to you in my native tongue. This was a gift that was worthy of the gospel. There was a purpose in it. There was something in it to strengthen my faith, to encourage me and to help me in my ministry. If you have need of this gift of tongues, seek for it and God will help you in it. But I do not ask you to be very hungry for the gift of tongues,for if you are not careful the devil will deceive you in it. He can talk by the gift of tongues as well as the Lord can. Paul did not seem to care much about the gift of tongues either. He said to the Corinthians:
"I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue."—1 Cor. 14:19.
So far as I am concerned, if the Lord will give me ability to teach the people in my native tongue, or in their own language to the understanding of those who hear me, that will be sufficient gift of tongues to me. Yet if the Lord gives you the gift of tongues, do not despise it, do not reject it. For if it comes from the Spirit of God, it will come to those who are worthy to receive it, and it is all right. But this idea of seeking it, desiring it, when you don't pay your tithing, when you don't pray in your families, when you don't pay your debts, when you desecrate the Sabbath day, and when you neglect other duties in the Church; I tell you the devil will take advantage of you by and by, if he does not at first.—Apr. C. R.,1900, p. 41.
THE SACRAMENT OF THE LORD'S SUPPER. The Sacrament of the Lord's Supper is a very important and sacred ordinance; however simple it may appear to our minds, it is one which will add to our acceptance before God, or to our condemnation.
It was instituted by the Savior in the place of the law of sacrifice which was given to Adam, and which continued with his children down to the days of Christ, but which was fulfilled in his death, he being the great sacrifice for sin, of which the sacrifices enjoined in the law given to Adam were a similitude.
The Lord designed in the beginning to place before man the knowledge of good and evil, and gave him a commandment to cleave to good and abstain from evil. But if heshould fail, he would give to him the law of sacrifice and provide a Savior for him, that he might be brought back again into the presence and favor of God and partake of eternal life with him. This was the plan of redemption chosen and instituted by the Almighty before man was placed on the earth. And when man did fall by transgressing the law which was given him, the Lord gave to him the law of sacrifice, and made it clear to his understanding, that it was for the purpose of reminding him of that great event that should transpire in the meridian of time, whereby he and all his posterity might be brought forth by the power of redemption and resurrection from the dead, and partake of eternal life with God in his kingdom. For this reason Adam and his posterity, from generation to generation, observed this law, and continually looked forward to a time when there should be provided for them a means of redemption from the fall and restoration from death to life, for death was the penalty of the law transgressed, which man was powerless to avert, that fiat of God being, "In the day that thou eatest thereof, thou shalt surely die," and this penalty was to follow upon all flesh, all being as helpless and dependent as he was in this matter. Their only hope of redemption from the grave and the power of death was in the Savior whom God had promised, who should suffer death, but being without sin, having himself never transgressed any law, being without blemish, pure and holy, he should have power to break the bands of death and from the grave rise to immortal life, thereby opening the way for all who should follow him in the regeneration, to come forth to life again, redeemed from the penalty of the law, and from the sin of transgression to eternal life. In anticipation, therefore, of this great sacrifice which was to be offered for Adam and his seed, they offered sacrifices more or less acceptable, and in conformity to the pattern given, in proportion to the knowledge ofGod and of the gospel which they had, in their faithfulness from generation to generation, to the days of Jesus.
They would take the firstlings of their flocks, the best fruits of their fields, and those things which were emblematic of purity, innocence, and perfection, symbolical of him who was without sin, and as "a lamb slain from the foundation of the world," and offer sacrifices unto God in memory of him, and the matchless and wonderful deliverance to be wrought out for them by him.
Undoubtedly the knowledge of this law and of other rites and ceremonies was carried by the posterity of Adam into all lands, and continued with them, more or less pure, to the flood, and through Noah, who was a "preacher of righteousness," to those who succeeded him, spreading out in all nations and countries, Adam and Noah being the first of their dispensations to receive them from God. What wonder, then, that we should find relics of Christianity so to speak among the heathens, and nations who know not Christ, and whose histories date back beyond the days of Moses, and even beyond the flood, independent of and apart from the records of the Bible. The ground taken by infidels, that "Christianity" sprang from the heathen, it being found that they have many rites similar to those recorded in the Bible, etc., is only a vain and foolish attempt to blind the eyes of men and dissuade them from their faith in the Redeemer of the world, and from their belief in the Scriptures of divine truth, for if the heathen have doctrines and ceremonies resembling to some extent those which are recorded in the Scriptures, it only proves, what is plain to the Saints, that these are the traditions of the fathers handed down from generation to generation, from Adam, through Noah, and that they will cleave to the children to the latest generation, though they may wander into darkness and perversion, until but a slight resemblance to their origin, which was divine, can be seen. * * *
The ordinances of the gospel have been restored in their purity. We know why the law of sacrifice was given to Adam, and how it is that relics of the gospel are found among the heathen.
When Jesus came and suffered, "the just for the unjust," he that was without sin for him that had sinned, and was subjected to the penalty of the law which the sinner had transgressed, the law of sacrifice was fulfilled, and instead thereof he gave another law, which we call the "Sacrament of the Lord's Supper," by which his life and mission, his death and resurrection, the great sacrifice he had offered for the redemption of man, should be kept in everlasting remembrance, for, said he, "this do ye * * * in remembrance of me, for as often as ye eat this bread and drink this cup, ye do shew the Lord's death till he come." Therefore this law is to us what the law of sacrifice was to those who lived prior to the first coming of the Son of Man, until he shall come again. Therefore, we must honor and keep it sacredly, for there is a penalty attached to its violation, as we shall see by reading the words of Paul (1 Cor. 11:27-30):
"Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.
"But let a man examine himself, and so let him eat of that bread, and drink of that cup.
"For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.
"For this cause many are weak and sickly among you, and many sleep."
And it is even more plainly given in the Book of Mormon, which I will read (III Nephi 18:26-29):
"And now it came to pass that when Jesus had spoken these words, he turned his eyes again upon the disciples whom he had chosen, and said unto them, behold verily,verily I say unto you, I give unto you another commandment, and then I must go unto my Father, that I may fulfil other commandments which he hath given me. And now behold, this is the commandment which I give unto you, that ye shall not suffer any one knowingly, to partake of my flesh and blood unworthily, when ye shall minister it; for whoso eateth and drinketh my flesh and blood unworthily, eateth and drinketh damnation to his soul; therefore if ye know that a man is unworthy to eat and drink of my flesh and blood, ye shall forbid him."
These are some of the injunctions and commandments that are given in relation to the partaking of the Lord's Supper. Now let us be careful what we do, that we may not incur the penalty affixed to the transgression of this law, remembering that the ordinances which God has given are sacred and binding, that his laws are in force, especially upon all that have covenanted with him in baptism, and upon all unto whom they come, whether they embrace them or not, as Jesus said, "This is the condemnation of the world, that light has come into the world, but ye love darkness rather than light." Therefore all men will be held accountable for the use they make of the light which they possess. For this reason we are commanded to preach the gospel unto every creature, that those who obey and are baptized may be saved, and those who reject it may be condemned.
I bear my testimony to these things. I know that Joseph Smith was and is a prophet of the living God, and President Young is also a prophet of God, and that by inspiration and revelation, and not of man. God bless you, and help us to be faithful, is my prayer in the name of Jesus. Amen.—Discourse delivered in the Thirteenth Ward Assembly Rooms, Salt Lake City, February 9, 1873.Journal of Discourses,Vol. 15, pp. 324-328.
ORDER OF ADMINISTERING TO THE SICK. In the matter of administering to the sick, according to the order and practiceestablished in the Church, care should be taken to avoid unwarranted repetitions. When an administration is made, and when the blessing pronounced upon the afflicted one has been received, the ordinance should not be repeated, rather let the time be given to prayer and thanksgiving for the manifestation of divine power already granted and realized. No limit should be or can be set to the offering of prayer and the rendering of praise to the Giver of Good, for we are specially told to pray without ceasing, and no special authority of the priesthood or standing in the Church is essential to the offering of prayer; but the actual administration by anointing with oil and by the imposition of hands by those who hold the proper office in the priesthood is an authoritative ordinance, too sacred in its nature to be performed lightly, or to be repeated loosely when the blessing has been gained.—Juvenile Instructor,Vol. 38, January, 1902, p. 18.
THE USE OF A TESTIMONY. The sanctity of a true testimony should inspire a thoughtful care as to its use. That testimony is not to be forced upon everybody, nor is it to be proclaimed at large from the housetop. It is not to be voiced merely to "fill up the time" in a public meeting; far less to excuse or disguise the speaker's poverty of thought or ignorance of the truth he is called to expound.
The individual testimony is a personal possession. One cannot give his testimony to another, yet he is able to aid his earnest brother in gaining a true testimony for himself. The over-zealous missionary may be influenced by the misleading thought that the bearing of his testimony to those who have not before heard the gospel message, is to convince or condemn, as the hearers accept or reject. The elder is sent into the field to preach the gospel—the good news of its restoration to earth, showing by scriptural evidence the harmony of the new message with the predictions of earlier times; expounding the truths embodied in the first principles of the gospel; then if he bears his testimony under divineinspiration, such a testimony is as a seal attesting the genuineness of the truths he has declared, and so appealing to the receptive soul whose ears have been saluted by the heaven-sent message.
But the voicing of one's testimony, however eloquently phrased or beautifully expressed, is no fit or acceptable substitute for the needed discourse of instruction and counsel expected in a general gathering of the people. The man who professes a testimony as herein described, and who assumes that his testimony embraces all the knowledge he needs, and who therefore lives in indolence and ignorance shall surely discover his error to his own cost and loss. A gift from God, if neglected, or unworthily used, is in time withdrawn; the testimony of the truth will not remain with one who, having received, uses not the sacred gift in the cause of individual and general advancement.
Search out the truth of the written word; listen for and receive the truth declared by living prophets and teachers; enrich your minds with the best of knowledge and facts. Of those who speak in his name, the Lord requires humility, not ignorance. Intelligence is the glory of God; and no man can be saved in ignorance.
Study and strive to acquire the knowledge that leads toward, and the wisdom that shall reach, the goal of life eternal. Your testimony as to the truth of the restored gospel may operate toward salvation or condemnation as it is used or misused.—Juvenile Instructor,Vol. 41, August, 1906, p. 465.
PURPOSE AND PRACTICE OF TESTIMONY BEARING. The practice of bearing testimonies once a month in the Sabbath schools has become so general, and is of such far-reaching importance to the faith and happiness of our young people, that a word of caution and of encouragement may be helpful at this time. It is not the chief purpose of testimony bearing to accumulate physical evidences of the truth of thegospel. It is not so much argument and physical demonstration that are wanted as it is the cultivation of the Spirit of God within the hearts of the children.
Many of the children live in homes where there is comparatively little or no sickness, and perhaps have no opportunity whatever to witness manifestations of divine power in the healing of the sick. At testimony meetings, these children would perhaps have little to say if the idea prevailed that the testimonies of the children were to consist chiefly, if not wholly, in recounting instances of healing through the administrations of the elders.
The healing of the sick is but one of those spiritual blessings that follow those who have faith, and the blessing belongs peculiarly to the Church, but is not confined exclusively to those who are members of the Church. In Christ's day, many were healed who were strangers to his great mission, simply through their faith in him, or that the glory of God might be made manifest.
Now, the healing of the sick is simply one of the evidences; but if it were the only evidence of the divinity of this work it would be insufficient, because in the organization of the Church, the existence of apostles, the gathering, the payment of tithes and offerings, the laying on of hands, baptism, and other laws and ordinances of the gospel are equally evidence of its divine origin, and the importance of one ought not to be emphasized to the neglect of any other. The fact that all these ordinances and principles are taught and practiced by the Saints constitutes a convincing argument that the Church is now the same as it was in the days of the Master.
Testimony-bearing should have a strong educational influence upon the feelings and lives of the children, and it is intended to cultivate within them feelings of thankfulness and appreciation for the blessings they enjoy. The Spirit of God may work within the life of a child and make thechild realize and know that this is the work of God. The child knows it rather because of the Spirit than because of some physical manifestation which he may have witnessed. Our testimony meetings, then, should have as one of their aims the cultivation of the children's feelings of gratitude not only toward God, but toward their parents, teachers and neighbors. It is advisable, therefore, to cultivate as far as possible their appreciation for the blessings that they enjoy.
Testimony bearing is chiefly for the benefit of those who bear the testimony, in that their gratitude and appreciation are deepened. Testimony bearing is not the accumulation of arguments or evidences solely for the satisfaction and testimony of others. Let the testimonies, then, of the young people include the training of their feelings by way of making them more appreciative and more thankful for the blessings they enjoy, and the children should be made to understand what these blessings are and how they come to them. It is an excellent way to make people helpful and thankful to others, by first making them thankful to God.—Juvenile Instructor,Vol. 38, April, 1903, p. 246.
THE TEMPORAL AND THE SPIRITUAL NOT SEPARATE. You Must continue to bear in mind that the temporal and the spiritual are blended. They are not separate. One cannot be carried on without the other, so long as we are here in mortality. The Church of Jesus Christ of Latter-day Saints on the earth is a physical organization as well as a spiritual organization. We need practical faith—that is, we need to practice the principles of our faith. Without the practice of the principles of the gospel, we can never realize our hopes and expectations concerning the results of this great latter-day work.—Oct. C. R.,1900, p. 46.
SPIRITUAL AND TEMPORAL SALVATION. The Latter-day Saints believe not only in the gospel of spiritual salvation, but also in the gospel of temporal salvation. We have to look after the cattle and the sheep and the horses, the gardensand the farms, the irrigation canals and ditches, and other necessary things for the maintenance of ourselves and our families in the earth. In this respect this Church is different from many other denominations. We do not feel that it is possible for men to be really good and faithful Christian people unless they can also be good, faithful, honest and industrious people. Therefore, we preach the gospel of industry, the gospel of economy, the gospel of sobriety. We preach that the idler shall not eat the bread of the laborer, and that the idler is not entitled to an inheritance in Zion. We preach that those who are industrious, those who work, those who through their integrity and industry are good citizens of the kingdom of God, are better citizens of the country in which they live than those who are not so diligent in this regard.—Apr. C. R.,1904, p. 74.
THE GOSPEL DESIGNED FOR TEMPORAL BENEFITS, ALSO. The work that we are engaged in is not designed to be limited by the spiritual necessities of the people alone. It is the purpose of God in restoring the gospel and the holy priesthood not only to benefit mankind spiritually, but also to benefit them temporally. The Lord has expressed this many times, in the word that he gave to his servant Joseph Smith, the prophet; he designed that his people should become the richest of all people. And this not only means the richest of all people in heavenly gifts—in spiritual blessings and riches, but it also means that the people of God shall be the richest of all people with regard to temporal matters. If faithful, we have a right to claim the blessings of the Lord upon the labor of our hands, our temporal labors. The farmer has a right to ask the Lord for blessings upon his farm, upon the labor that he bestows upon it. He has a right to claim the blessings of the Lord upon the animals that are necessary to the cultivation of his farm. He has a right to ask God to bless the grain that he sows and the seeds of the fruit that he plants in the soil. It is his privilege,not only to ask and claim these blessings at the hand of the Lord, but it is his right and privilege to receive blessings from God upon his labor, upon his farm, and upon all that he puts his hand unto in righteousness. It is our privilege to ask God to remove the curse from the earth, and to make it fruitful. If we will live so that we shall be entitled to his favor, and so that we may justly and righteously claim the blessings and gifts that he has promised unto his Saints, then that which we ask will be given, and we shall receive and enjoy them more abundantly. It is our privilege to ask God to bless the elements that surround us and to temper them for our good, and we know he will hear and answer the prayers of his people, according to their faith.—Apr. C. R.,1898, pp. 9-10.
THE SPIRIT NEEDS FOOD. Many people are inconsistent in that they study concerning the needs of the body, and observe strictly the laws of health, yet they disregard the equally urgent needs of the spirit. For the spirit, as well as the body, needs food. Some people are either ignorant or thoughtless concerning the great blessings promised to those who observe the Word of Wisdom.—Improvement Era,Vol. 21, December, 1917, p. 103.