Divine Authority.
"Priest" Defined.—The English word "Priest" is generally derived from the New Testament term "presbyter" (Elder), which means "to preside." Aristotle's definition of "Priest" is, "presiding over things relating to the gods." Similar to this is Paul's understanding of the term, as expressed in Heb. 5:1: "Every high priest taken from among men is constituted on the behalf of men, with respect to their concerns with God, that he may present both gifts and sacrifices for sins." In Arabic, the word denotes to prophesy, to foretell, as a soothsayer, also to act as a mediator or middle person in any business. In the earliest families of the race of Shem, the offices of priest and prophet were united, so that the word originally meant both. The Hebrew idiom kept one part of the idea, and the Arabic another. The primary meaning of the Hebrew word is regarded to be the rendering of honorable and dignified service, like that of ministers of state to their sovereign.
Meaning of "Priesthood."—"Priesthood" is the office or character of a priest. The term also denotes the execution of that office, and signifies a class of priests, or the order of men set apart for sacred offices—priests collectively.
So much for human wisdom, and what it has gleaned upon this subject from the literary fields of the past.
To the Latter-day Saints, who owe most of their knowledge concerning it to modern revelation, "Priesthood" means divine authority, conferred upon men chosen of God to officiate in his name and in his stead. It also signifies the men bearing that authority, the possession of which constitutes them legal representatives of the Almighty. "No man taketh this honor unto himself, but he that is called of God, as was Aaron." (Hebrews 5:4.)
Necessity for a Priesthood.—The necessity for a priesthood is as obvious as the necessity for a gospel. The laws of God, like the laws of man, require officers and a government to administer them. God cannot be everywhere in person. He is omnipresent by his Spirit, his power, his authority, and his influence. But in person, being in the form of man, he is subject to certain limitations, imposed by eternal law and the very nature of things. There are some things that even the Omnipotent cannot do. I speak it with all reverence, and for a good purpose—the teaching of the truth in plainness. For instance, he cannot make something out of nothing, though many pious people ascribe to him that power—the power to perform the impossible and absurd. He cannot be in two or more places, at precisely one and the same time—not in person. Therefore, to carry on his work throughout the universe, he must have agents to represent him, and this is the fundamental fact underlying the necessity for a Priesthood and a Church organization.
President Smith's Definition.—When we speak of Priesthood we mean God's authority, and the men holding that authority, to administer the laws and ordinances of the gospel. Let me cite here some remarks made by President Joseph F. Smith, at a general conference of the Church. Said he:
"What is 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 in assuming that authority—an 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 and administered the priesthood to the children of men. * * * It is the same power and priesthood that was committed to the disciples of Christ while he was upon the earth; that whatever should be bound on earth should be bound in heaven, and whatever should be loosed on earth should be loosed in heaven."
The Principle of Representation.—Inherent in the Priesthood is the principle of representation. Priesthood, as President Smith affirms, is the delegated authority of God, and so plenary and far-reaching are its powers, that when those holding that authority are in the line of their duty, and have the spirit of their calling, their official acts and utterances are as valid as if God himself were personally present, doing and saying what his servants do and say for him.
A Soul-Searching Admonition.—A tremendous power for frail mortal man to wield! Yes; and to guard against its abuse, the exercise of this divine prerogative by weak human beings is hedged about with certain conditions and limitations, as indicated by the following inspired admonition from the lips of Joseph the Seer:
"Behold, there are many called, but few are chosen. And why are they not chosen?
"Because their hearts are set so much upon the things of this world, and aspire to the honors of men, that they do not learn this one lesson—
"That the rights of the Priesthood are inseparably connected with the powers of heaven, and that the powers of heaven cannot be controlled nor handled only upon the principles of righteousness.
"That they may be conferred upon us, it is true; but when we undertake to cover our sins, or to gratify our pride, our vain ambition, or to exercise control, or dominion, or compulsion, upon the souls of the children of men, in any degree of unrighteousness, behold, the heavens withdraw themselves; the Spirit of the Lord is grieved; and when it is withdrawn, Amen to the Priesthood, or the authority of that man.
"Behold! ere he is aware, he is left unto himself, to kick against the pricks; to persecute the saints, and to fight against God.
"We have learned, by sad experience, that it is the nature and disposition of almost all men, as soon as they get a little authority, as they suppose, they will immediately begin to exercise unrighteous dominion.
"Hence many are called, but few are chosen.
"No power or influence can or ought to be maintained by virtue of the Priesthood, only by persuasion, by long suffering, by gentleness, and meekness, and by love unfeigned;
"By kindness, and pure knowledge, which shall greatly enlarge the soul without hypocrisy, and without guile.
"Reproving betimes with sharpness, when moved upon by the Holy Ghost, and then showing forth afterwards an increase of love toward him whom thou hast reproved, lest he esteem thee to be his enemy;
"That he may know that thy faithfulness is stronger than the cords of death;
"Let thy bowels also be full of charity towards all men, and to the household of faith, and let virtue garnish thy thoughts unceasingly, then shall thy confidence wax strong in the presence of God, and the doctrine of the Priesthood shall distil upon thy soul as the dews from heaven.
"The Holy Ghost shall be thy constant companion, and thy sceptre an unchanging sceptre of righteousness and truth, and thy dominion shall be an everlasting dominion, and without compulsory means it shall flow unto thee for ever and ever."—(D. and C. 121:34-46.)
An Echo from Eternity.—Can anyone, enlightened by the Holy Spirit, doubt the heavenly origin of such wise and sublime instructions? Are they not virtually an echo from the heights of eternity, where the Gods sat in council before the foundation of the world, and decreed freedom, not tyranny; persuasion, not compulsion; charity, not intolerance, to be the platform upon which the servants of God should stand?
"Wherefore, because that Satan rebelled against me, and sought to destroy the agency of man, which I, the Lord God, had given him, and also that I should give unto him mine own power, by the power of mine Only Begotten I caused that he should be cast down." (Moses 4:3.)
A Gold and Silver Shield.—But there is another side to the question. It is a gold and silver shield that we are contemplating. If those bearing the priesthood are careful to confine themselves to the lawful and legitimate exercise of the sacred powers conferred upon them, acting as men of God should act, and doing no other things than those commanded by divine revelation or inspired by the Holy Spirit; what then? In that event the responsibility shifts to other shoulders, and just how weighty the responsibility is, the Savior himself tells in the following prophetic parable:
How God Will Judge the World.—"When the Son of Man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:
"And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:
"And he shall set the sheep on his right hand, but the goats on the left.
"Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:
"For I was an hungered, and ye gave me meat; I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:
"Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.
"Then shall the righteous answer him, saying, Lord, when saw we thee an hungered, and fed thee? or thirsty, and gave thee drink?
"When saw we thee a stranger, and took thee in? or naked, and clothed thee?
"Or when saw we thee sick, or in prison, and came unto thee?
"And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these, my brethren, ye have done it unto me.
"Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:
"For I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink:
"I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.
"Then shall they also answer him, saying, Lord, when saw we thee an hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?
"Then shall he answer them, saying. Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.
"And these shall go away into everlasting punishment; but the righteous into life eternal." (Matthew 25:31-46.)
This, then, is one of the moral standards by which men and nations will be judged: How have you treated my servants whom I sent unto you? Happy the man or the nation who can truthfully reply to the Just and Righteous One in that day: Lord, I rendered unto thy servants the same respect and obedience that I would have shown unto thee, hadst thou been present in person.
Warning and Exhortation.—The Savior's solemn warning to the world may well be supplemented by his servant Joseph's impressive exhortation to the Priesthood and the Church in general. He was addressing the apostles and some of the seventies, prior to their mission to Europe, in the summer of 1839:
"O ye Twelve! and all Saints! profit by this important key—that in all your trials, troubles, temptations, afflictions, bonds, imprisonments and death, see to it, that you do not betray Heaven; that you do not betray Jesus Christ; that you do not betray the brethren; that you do not betray the revelations of God, whether in the Bible, Book of Mormon, or Doctrine and Covenants, or any other that ever was or ever will be given and revealed unto man in this world or that which is to come. Yea, in all your kicking and flounderings, see to it that you do not this thing, lest innocent blood be found upon your skirts, and you go down to hell. All other sins are not to be compared to sinning against the Holy Ghost, and proving a traitor to the brethren." (History of the Church," Vol. III, p. 385.)
Such warnings give added weight to an ancient admonition that comes sounding through the centuries: "Touch not mine anointed; do my prophets no harm."
Agents of the Almighty.—What it means to bear the Priesthood and to officiate therein, is made clear to the comprehension by considering men clothed upon with divine authority as agents of God, sent forth to transact business in his name and in his interest. What kind of men ought they to be, and what is required of them by Him who sent them forth? Such a question can have but one consistent answer: They should be men who will represent him truly and faithfully. They should reflect his intelligence, his goodness, his benevolence, and as diligent, upright agents of the One who commissioned and empowered them to carry on his work, follow closely the instructions that he has given, doing conscientiously and thoroughly what they sincerely believe he would do were he present in his own proper person. Such men should live so near to the Lord, that when the letter—the revealed word—falls short, the Spirit that inspired it, resting upon them as a continual benediction, can readily give "line upon line" of revelation, flash upon flash of inspiration, to illumine and make plain the path they are to tread. This is what it means to be an agent of the Almighty, a representative of God.
"And whatsoever they shall speak when moved upon by the Holy Ghost, shall be scripture, shall be the will of the Lord, shall be the mind of the Lord, shall be the word of the Lord, shall be the voice of the Lord, and the power of God unto salvation."—(D. and C. 68:4.)
Divine Authority, Continued.
A Twofold Power.—In an article on Priesthood, prepared by the Prophet Joseph Smith, and read at a conference of the Church in Nauvoo, Illinois, October, 1840, the following sentences occur:
"There are two Priesthoods spoken of in the scripture, viz., the Melchizedek and the Aaronic or Levitical. Although there are two Priesthoods, yet the Melchizedek Priesthood comprehends the Aaronic or Levitical Priesthood, and is the grand head, and holds the highest authority which pertains to the Priesthood, and the keys of the kingdom of God, in all ages of the world to the latest posterity on the earth, and is the channel through which all knowledge, doctrine, the plan of salvation, and every important matter is revealed from heaven."—("History of the Church," Vol. IV, p. 207.)
Spiritual and Temporal.—Why there are two priesthoods, or, more properly speaking, two grand divisions of the Priesthood, is because the Church of Christ has to do with temporal as well as with spiritual things. All things, however, are spiritual unto God. The laws and commandments that emanate from him are of that character. He gives no temporal commandment. All his laws are spiritual. As eternity includes time, so the spiritual includes the temporal.
A Divided Jurisdiction.—The Melchizedek Priesthood has general authority and jurisdiction over all things, spiritual and temporal: while the Aaronic or lesser Priesthood, which is an appendage to the higher power, has a limited jurisdiction, its special calling being to administer in temporal things.
"The Melchizedek Priesthood holds the right of presidency, and has power and authority over all the offices in the church in all ages of the world, to administer in spiritual things.
"The second priesthood is called the priesthood of Aaron, because it was conferred upon Aaron and his seed, throughout all their generations.
"Why it is called the lesser priesthood, is because it is an appendage to the greater or the Melchizedek Priesthood, and has power in administering outward ordinances.
"The power and authority of the Higher or Melchizedek Priest hood, is to hold the keys of all the spiritual blessings of the church. * * *
"The power and authority of the Lesser, or Aaronic Priesthood, is to hold the keys of the ministering of angels, and to administer in outward ordinances, the letter of the gospel—the baptism of repentance for the remission of sins, agreeable to the covenants and commandments."—(D. and C. 107:8, 13, 14, 18-20.)
The Government of God.—The Government of God, with its two great wings of authority, corresponds to the duality of the soul: and the saving of souls, here and hereafter, is the grand purpose for which this government, the Church of Christ, was organized. The necessity for a church,—which some people question, just as some question the necessity for a civil government, or a government of any sort,—ought to be apparent at a glance. It is as plain as that twice two make four. Two men, united, are more capable than one man, the powers possessed by them being equal. Individuals, working separately, however good their intentions, can never accomplish as much as a community of men and women, imbued with a common purpose, and pushing forward the same enterprise. The difference between a single shot and a whole volley, between one rifleman and a regiment, may serve as a sufficient illustration.
The Priesthood and the Soul.—As the spirit and the body constitute the soul, so the Melchizedek and Aaronic priesthoods constitute the government of the Church. As through the medium of the mortal body, with its various members and organs, the tangible things of this life are grasped and utilized, while things pertaining to a higher state of existence are perceived, comprehended, and made practical, by means of the spiritual faculties; so, by this twain of powers, differing in their prerogatives, yet allied, interwoven, and harmonious in their mutual workings, is carried on, in this world and in all worlds, the great cause of truth and righteousness, for the salvation and never-ending progress of God's children.
Furthermore, to continue the analogy, it is the spirit, or higher part of man, that controls, directs, and supplies the motive power for the body, being the vital mainspring of that wondrous piece of machinery, whose functions are forwarded by the animation resulting from union and normal operation. Even so is it the Melchizedek Priesthood, holding the right of presidency, which controls, influences, and directs the entire body of the Church, delegating, however, a portion of its authority to the Lesser Priesthood, that it likewise may possess and wield its legitimate powers, and execute fully the purposes for which it was designed.
The Channel of Revelation.—Speaking of the eternity of the Priesthood, the Prophet Joseph says:
"Its institution was prior to the foundation of this earth, or the morning stars sang together, or the Sons of God shouted for joy,' and is the highest and holiest Priesthood, and is after the order of the Son of God, and all other priesthoods are only parts, ramifications, powers and blessings belonging to the same, and are held, controlled, and directed by it. It is the channel through which the Almighty commenced revealing his glory at the beginning of the creation of this earth, and through which he has continued to reveal himself to the children of men to the present time, and through which he will make known his purposes to the end of time."—("History of the Church," Vol. IV, p. 207.)
Adam's Position.—In another place, the Prophet thus continues:
"The Priesthood was first given to Adam; he obtained the First Presidency, and held the keys of it from generation to generation. He obtained it in the creation, before the world was formed [that is, in the spiritual creation, before the temporal world was formed]. He had dominion given him over every living creature. He is Michael the Archangel, spoken of in the scriptures."—("History of the Church," Vol. III, pp. 385, 386.)
Noah Next to Adam.—"Then to Noah, who is Gabriel; he stands next in authority to Adam in the Priesthood; he was called of God to this office, and was the father of all living in his day, and to him was given the dominion. These men held keys first on earth, and then in heaven."—(Ibid, p. 386.)
An Everlasting Principle.—"The Priesthood is an everlasting principle, and existed with God from eternity, and will to eternity, without beginning of days or end of years. The keys have to be brought from heaven whenever the gospel is sent. When they are revealed from heaven, it is by Adam's authority.
* * * * * * * * * * *
Succession and Descent.—"The Savior, Moses, and Elias gave the keys to Peter, James and John, on the mount, when they were transfigured before Him. * * * How have we come at the Priesthood in the last days? It came down, down, in regular succession. Peter, James and John had it given to them, and they gave it to others. Christ is the Great High Priest: Adam next."—(Ibid, 386-388.)
Joseph Smith and Oliver Cowdery.—Peter, James and John—not as mortal men, but as ministering angels, sent from heaven for the purpose—gave the Melchizedek Priesthood to Joseph Smith and Oliver Cowdery; and prior to the coming of that Priesthood, they received the Aaronic Priesthood from John the Baptist, also acting as an angel. The exact date of the restoration of the Melchizedek Priesthood is not given in the Church records, but the event must have taken place between May 15, 1829, when the Aaronic Priesthood was conferred upon Joseph and Oliver, and April 6, 1830, the date of the Church's organization, when they were sustained, respectively, as the First and Second Elders thereof.
Spirits Foreordained.—In view of the fact that these ordinations were subsequent to the Prophet's vision, in the spring of 1820, when the Father and the Son appeared to him, some have found it difficult to interpret the divine declaration, that no man without the Melchizedek Priesthood "can see the face of God, even the Father, and live." (D&C 84:19-22.) But the problem is easy of solution, in the light of the Prophet's teachings. Did he not give the key to it when he said that certain men, called to minister to the inhabitants of this world, were ordained to that very purpose before the world was? (Compendium, p. 285.) I have already cited the examples of Abraham and Jeremiah, who were "chosen" and "ordained" before they were born. That Joseph Smith was likewise preordained, seems to me a necessary inference, in view of the facts presented. For if no man without the Melchizedek Priesthood can see the face of God the Father and live, and Joseph Smith, nine years before he received either of the Priesthoods from those heavenly messengers, looked upon the faces of both the Father and the Son and survived, it indicates, in accordance with his own statement and the examples given, that certain spirits are ordained to certain callings before they tabernacle in the flesh, and that he himself held the Melchizedek Priesthood when he saw the face of God at the opening of the last gospel dispensation.
An ordination in the flesh, after an ordination in the spirit, seems perfectly consistent; for the body was not present when the spirit was ordained, and it is the soul, spirit and body, that God is dealing with and acting through, in this stage of existence. That supplemental ordinations are sometimes in order, is evident from the fact that Joseph and Oliver ordained each other, after they had been ordained by the angel, or angels; and that, too, by divine commandment.—("Pearl of Great Price,"—"Writings of Joseph Smith," 2:71.)
Natural and Spiritual Eyes.—There is another interpretation, which holds that the necessity for the Melchizedek Priesthood, in the case of those who look upon the countenance of Deity, applies only to such as behold him with the natural eye, and that it has no reference to those who see God by means of the spiritual vision. Joseph's experience, when he beheld the Father and the Son, was probably a parallel to that of Moses, when he saw God face to face, and testified as follows:
"Mine own eyes have beheld God; but not my natural, but my spiritual eyes; for my natural eyes could not have beheld; for I should have withered and died in his presence; but his glory was upon me, and I beheld his face; for I was transfigured before him."—(Moses 1:11.)
That this was the way in which Joseph saw God, is virtually affirmed in the following passage:
"We, Joseph Smith, Jr., and Sidney Rigdon, being in the Spirit, * * * by the power of the Spirit our eyes were opened, and our understandings were enlightened, so as to see and understand the things of God * * * whom we saw and with whom we conversed in the heavenly vision."—(D. and C. 76:11, 12, 14.)
In other words, Joseph and Sidney saw God (Jesus Christ) with their spiritual eyes (the eyes of their spirits), reinforced by the all-revealing Spirit of God.
Qualifications for the Priesthood.—The qualifications required in those whom the Lord ordained to the Melchizedek Priesthood are thus outlined in the Book of Mormon:
"My brethren," [it is the Prophet Alma who is speaking]. "I would that ye should remember that the Lord God ordained priests, after his holy order, which was after the order of his Son, to teach these things unto the people.
"And those priests were ordained after the order of his Son, in a manner that thereby the people might know in what manner to look forward to his Son for redemption.
"And this is the manner after which they were ordained: being called and prepared from the foundation of the world, according to the foreknowledge of God, on account of their exceeding faith and good works: in the first place being left to choose good or evil: therefore they having chosen good, and exercising exceeding great faith, are called with a holy calling, * * * while others would reject the Spirit of God on account of the hardness of their hearts and blindness of their minds, while, if it had not been for this, they might had as great privilege as their brethren.
* * * * * * * * * * *
"Now they were ordained after this manner: Being called with a holy calling, and ordained with a holy ordinance, and taking upon them the High Priesthood of the holy order, which calling and ordinance and High Priesthood is without beginning or end:
"Thus they become High Priests for ever, after the order of the Son, the Only Begotten of the Father. * * * *
"Now as I said concerning the holy order of this High Priesthood: there were many who were ordained and became High Priests of God: and it was on account of their exceeding faith and repentance, and their righteousness before God."—(Alma 13:1-10.)
The Church Organization.
An Incomparable System.—The Church of Jesus Christ of Latter-day Saints is conceded to be an almost perfect system, even by men outside its pale. Such a one has said of it: "It is the most perfect organization in existence, except the German army." The eulogy involves an anticlimax—as if one were to affirm: The sun is the brightest luminary in the heavens—except the moon. The German army represents, perhaps, the quintessence of human military wisdom: but like the moon, it borrows its brilliance. The case is different with the Church of God. Like the sun, it shines with original light, with divine intelligence, of which it is the product. Between it and any creation of man's, no comparison is possible.
A Counterpart of the Church in Heaven.—The Church of Christ on earth is a counterpart, so far as conditions will permit, of the Church of Christ in heaven. How it came hither was indicated by Joseph the Seer while giving direction for the organization of the various councils and quorums of the Priesthood. Thus: "And it is according to the vision, showing the order of the seventy, that they should have seven presidents to preside over them."—(D. and C. 107:93.) Mark the words, "It is according to the vision." Evidently the Prophet organized the Priesthood after some model that he had seen in vision: and what more probable than that this model was the Church of the First Born, as it exists in all its perfection in the celestial worlds? While the Church on earth is not yet as perfect as it will one day be, it is approximating toward that perfection, and is destined to attain it. It is doubtful that the Church, in any former dispensation, had so perfect an organization as it possesses at the present time. This admirable and wonderful scheme of spiritual-temporal government was revealed from above and established here below, that the will of God might be done on earth even as it is done in heaven.
The Original Offices.—The original offices of the Church of Jesus Christ of Latter-day Saints were elder, priest, teacher, and deacon; all, except elder, callings in the Aaronic Priesthood. Other offices, pertaining to the Priesthood of Melchizedek, were evolved as fast as they became necessary. For instance, the first bishops were ordained in 1831, nearly a year after the Church was organized. There was no First Presidency until 1832, and no stake organization until 1834. The twelve apostles were not chosen until 1835, nor the first quorums of seventy. But all these offices and callings were inherent in the Priesthood, conferred upon Joseph Smith before the Church had any organization at all. They who find fault with the Church,—as some who have left it do,—on the ground that the Lord organized it with elders, priests, teachers and deacons, and that men have added such titles and dignities as high priest, president, patriarch, etc., would be no more inconsistent were they to criticize a human being for not remaining a child, for growing up to manhood or womanhood and fulfiling their measure of creation.
First Lesser, then Greater.—As already shown, the first priesthood that came to earth in this dispensation was the Aaronic Priesthood, conferred upon Joseph Smith and Oliver Cowdery, May 15, 1829. According to the critical wiseacre, that should have ended the matter: there should have been no further ordination, no organization of the Church, no further development in the work of the Lord. But there was to be, nevertheless. As in the case of John the Baptist, who ordained Joseph and Oliver, it is the mission of the Lesser Priesthood to go before the Greater, preparing the way. In due time came the Melchizedek Priesthood, conferred by Peter, James and John, and under this dual authorization the Church was organized, on the sixth of April, 1830. It has had a marvelous history, and a wonderful growth. Never so strong, or so well equipped, as now, its future is rife with glorious promise.
Epitome of Church Government.—The Aaronic Priesthood administers in all outward ordinances, such as baptism, the sacrament of the Lord's supper, etc. The higher ordinances, such as confirmations, sealings, adoptions, and other ceremonies of the Temple, must be administered by the Priesthood of Melchizedek.
The offices of the Aaronic Priesthood, graded upward, are deacon, teacher and priest, and the presidency of that priesthood is the bishopric. The bishop has charge of the Church property, and he receives and disburses the tithes, fast offerings, and other revenues, under the direction of the higher authorities. There is a presiding bishopric, who have general charge of the funds provided for the support of the poor, for the building of temples, and for other purposes. They also have in custody the general financial records of the Church. A bishop must either be a lineal descendant of Aaron, in which event he can act without counselors, or he must be a high priest after the order of Melchizedek, having as his counselors two other high priests of that order. Under the jurisdiction of the presiding bishopric, in temporal matters, are the bishoprics of the wards. The ward is a division of the stake, as the stake is a division of the Church.
A stake, in territorial extent, often corresponds to a county, though in populous districts there may be several stakes in one county. There are four stakes in Salt Lake City. Each stake has a presidency of three and a high council of twelve, and these have jurisdiction over all members and organizations in the stake, including the ward bishoprics. The ward bishopric constitutes a court for the trial of members who transgress the Church laws and regulations. From the decision of the bishop's court either party in the case may appeal to the high council; and from a decision of the high council an appeal may be taken to the First Presidency, who review the evidence, and if any injustice has been done, they remand the case for a new trial. If a President of the Church were tried, it would have to be before "the common council of the Church," assisted by "twelve counselors of the high priesthood." The extreme penalty imposed by any Church tribunal is excommunication.
The Melchizedek Priesthood comprises, in an ascending scale, the offices of elder, seventy, and high priest. There are also the callings of patriarch, apostle, and president, who must all be high priests after this order. Each specific body of high priests, seventies, elders, priests, teachers, or deacons, is called a quorum, but most of the general priesthood organizations are termed councils.
The Council of the First Presidency is composed of three, one of them the President, and the other two his first and second counselors. These three high priests preside over the entire Church. The President is prophet, seer and revelator, and likewise trustee-in-trust for the Church, holding the legal title to its property.
Next in authority to the First Presidency is the council of the twelve apostles, whose special mission is to preach the gospel, or cause it to be preached, in all nations. The apostles have the right to regulate and set in order the Church throughout the world, but they act under the direction of the First Presidency, and exercise presidential power only in the absence of the higher council. The death of the President of the Church dissolves the First Presidency, rendering necessary a new organization of that council. It is the privilege of the apostles to nominate the President of the Church, who then chooses his two counselors.
Next to the twelve apostles stands the presiding patriarch; it is his duty to bless the Church, to give individual blessings to its members, and comfort them with spiritual ministrations. He also assists the apostles in visiting the stakes, attending conferences, and performing other duties as required.
Presiding over the great body of the seventies, are seven presidents, known as the first council of the seventy. They are next in authority to the council of the twelve. These seven, with the senior presidents of the first sixty-three quorums of seventy, form a council equal in authority to either of the two higher councils: but they can exercise authority to the extent of presiding over the Church, only in the absence of the First Presidency and the twelve apostles.
Next comes the presiding bishopric, already mentioned, composed of three high priests, having jurisdiction over the temporalities of the Church. The First Presidency, the twelve apostles, the presiding patriarch, the first council of the seventy, and the presiding bishopric, constitute the general authorities. The names of all general officers, from the President down, are submitted to the general conference, held twice a year, to be voted upon by the members of the Church. They are also presented at the stake conferences, held quarterly, to be voted upon, with the stake officers, in like manner.
Under the presidency and high council of each stake, are one or more patriarchs, whose ministry, so far as blessings are concerned, is similar to that of the presiding patriarch. They minister, however, only in their own stakes. Each stake has a quorum of high priests, indefinite in number, presided over by three of its members. The high priesthood holds the inherent right of presidency, and it is from the high priests that presidencies are selected, such as the First Presidency, the council of the twelve, a stake presidency, or a bishopric. While the seventies, as an entire body, are presided over by their first council, they are divided into quorums of seventy, each quorum having seven presidents of its own. The special duty of the seventies is to assist the apostles in preaching the gospel, and they labor under the direction of the twelve. Unlike the high priests, elders, and lesser priesthood, the seventies are independent of the jurisdiction of the stake presidency, as quorums, though not as individual members. They are the "minute men" of the Church, subject to sudden calls into the mission field. A stake has one or more quorums of elders, each composed of ninety-six members, three of whom preside. Each ward should have one or more quorums of priests (forty-eight), teachers (twenty-four), and deacons (twelve), each with a presidency of three. A ward bishopric presides in a general way over all the quorums of the Aaronic Priesthood in the ward, and over all Church members, as individuals, residing therein. The bishop of the ward is ex-officio president of the priests' quorum.
The elder's office is the lowest in the Melchizedek Priesthood proper. The duties of an elder are similar to those of a seventy, though they are exercised more at home than abroad. Next under the office of elder, is that of priest, the high est office in the Aaronic Priesthood, excepting the bishop, who, however, is a priest, and officiates as such when sitting as a judge, but as a high priest, in presiding over his ward. The priest may preach, baptize, and administer the sacrament, but has not the right to lay on hands for the gift of the Holy Ghost. That is a function of the Melchizedek Priesthood, to be exercised only by the elders and those above them. The teacher is a peace-maker. It is his duty to settle difficulties arising between Church members in his district, or, if he cannot settle them, to report them to the bishop under whose jurisdiction he labors. A ward is divided into districts, and in each district two or more teachers labor regularly. It is incumbent upon them to visit from house to house, to see that no iniquity shall exist among the members, that they attend their meetings faithfully, and do all things required by the laws and regulations of the Church. The teachers report monthly, or as often as required, to the bishopric. The deacons have charge of the ward property, and are to assist the teachers, as the teachers assist the priests, when necessary.
There are at present sixty-five stakes of Zion, all located in the region of the Rocky Mountains. Two of these stakes are in Canada, and until recently there was another in Mexico. The stakes organized in Ohio, Missouri, Illinois and Iowa, were abandoned when the Saints were compelled to flee from their former homes. In addition to the sixty-five stakes, there are twenty-one outside missions, comprising most of the countries of the globe. There is also a central bureau of information, at Salt Lake City, the headquarters of the Church. The Latter-day Saints, in all the world, number about half a million.
All the organizations named are strictly within the place of the Priesthood: but in addition there are auxiliary organizations, such as Relief Societies, Sabbath Schools, Young Men's and Young Ladies' Mutual Improvement Associations, Primary Associations, and Religion Classes. The Relief Societies, which form a vast net-work over all the stakes, wards, and most of the missions, are women's organizations, for the care and comfort of the sick and the needy. The Deseret Sunday School Union has a membership of over 150,000. The Mutual Improvement Associations are what their name implies: the sexes meet separately, except in monthly conjoint sessions, and study systematically religion, history, philosophy, and the arts and sciences. The Primaries are for the training of children too young for membership in the Mutuals; and the Religion Classes are for special instruction to the youth of both sexes. Church schools exist in many of the stakes, the most notable being the Brigham Young University of Provo, the Brigham Young College of Logan, and the Latter-day Saints University of Salt Lake City. Old folks' committees, for the entertainment of the aged, regardless of sect or creed, are another institution of the Church, and are found in most of the stakes and wards throughout Zion.
For further information on Priesthood and Church government, the reader is referred to D&C 20,68,84,107,112, and 114 of the Doctrine and Covenants; also to the "History of the Church," Volume III, page 385: and Volume IV, page 207.
Introductory
One Plan of Salvation.—As there is but one Savior, so is there but one plan of salvation. There never was, and there never can be, another "I marvel," wrote Paul to the back-sliding Galatians, "that ye are so soon removed from him that called you into the grace of Christ, unto another gospel; which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed."—(Galatians 1:6-8.)
For All Men.—The Gospel of Christ is not of any one place, nor of any one period. Neither is it for the salvation of any class, to the exclusion of other classes. It is for all men, and was made plain and simple, that it might appeal to all. At the same time, it is the mightiest, the sublimest, and the most profound system of philosophy that the world has ever known. It is not a child of earth, nor a product of human wisdom. It came out of eternity, from the very bosom of God, and has been upon the earth at different times and places. It is the Everlasting Gospel, the same yesterday, today, and forever, and all true principles of religion, science, or philosophy, now popular in the world, are but parts of it—broken off fragments of this grand Rock of Ages. Or, to change the figure, they are as pools of water, caught in the clefts and hollows of time, when the great flood of Truth, in one or more of its visitations, swept by on its way back to the eternal ocean.
All Truth Divine.—Every religion in existence that has benefited its believers, must have possessed at some period a portion of divine truth; and that truth is what perpetuated it, not the errors associated therewith. These are as cobwebs and dust, the accumulated rubbish of false tradition, in which the precious jewel is wholly or in part concealed. Yes, every religion, Christian or Pagan, that has proved a real blessing to its votaries, is as a cistern holding within it waters once wholesome and pure,—waters that fell originally from heaven, in one of those grand spiritual showers, called dispensations of the gospel, when the flood gates of eternity were lifted, that the world might be refreshed.
The Arab and the Caliph.—But spiritual waters, like the waters of earth, will lose their sweetness and purity, if separated too far and too long from their fountain-head. They will become stagnant and unwholesome, like the water carried for many days by the poor Arab in his leathern bottle, from the sparkling spring in the desert to the distant palace of the Caliph, who magnanimously rewarded the giver, not for the rank draught presented for his acceptance, but for the goodness of his motive, the sincerity of his soul.
God's Word Apportioned.—How every tribe and nation receives its portion of the divine word, is thus told in the Nephite record:
"O that I were an angel, and could have the wish of mine heart, that I might go forth and speak with the trump of God, with a voice to shake the earth, and cry repentance unto every people:
"Yea, I would declare unto every soul, as with the voice of thunder, repentance, and the plan of redemption, that they should repent and come unto our God, that there might not be more sorrow upon all the face of the earth.
"But behold, I am a man, and do sin in my wish; for I ought to be content with the things which the Lord hath allotted unto me.
"I ought not to harrow up in my desires the firm decree of a just God, for I know that he granteth unto men according to their desire, whether it be unto death or unto life; yea, I know that he allotteth unto men, according to their wills; whether they be unto salvation or unto destruction.
"Yea, and I know that good and evil have come before all men; or he that knoweth not good from evil is blameless; but he that knoweth good and evil, to him it is given according to his desires; whether he desireth good or evil, life or death, joy or remorse of conscience.
"Now seeing that I know these things, why should I desire more than to perform the work to which I have been called?
"Why should I desire that I was an angel, that I could speak unto all the ends of the earth?
"For behold, the Lord doth grant unto all nations, of their own nation and tongue, to teach his word; yea, in wisdom, all that he seeth fit that they should have; therefore we see that the Lord doth counsel in wisdom, according to that which is just and true."—(Alma 29:1-8.)
An Oft-Restored Religion.—The Gospel of Christ did not make its first appearance upon this planet at the time of the Savior's crucifixion. While it seemed a new thing to that generation—for they were "astonished at the doctrine" of the Nazarene, who taught them the return of good for evil as a better rule of conduct than the Mosaic law of retaliation—in reality it was older than all the ages, older than the earth itself. It might have said, with its divine Author: "Before Abraham was I am"—with reference to the mortal life of Abraham. Originating in the heavens, before this world was created, the gospel, prior to its preaching in the meridian of time, had been revealed to man in a series of dispensations, beginning with Adam and extending down to that day. The ancient apostles of our Lord preached a restored gospel, just as much as do the apostles, seventies, and elders of the Church of Jesus Christ of Latter-day Saints.
"Dispensation" Defined.—It is time to ask, and to more fully answer the question, What is meant by the term "dispensation"? To dispense is to deal out or distribute, as when the sacrament of the Lord's Supper is dispensed to a congregation. "Dispensation of Providence" is a phrase used to describe some dealing of God with man, either for joy or sorrow to the object of the visitation. In theology the term "Dispensation" signifies the method or scheme by which God has at different times developed his purposes and revealed himself to man. It also denotes a period marked by some particular development of the divine purpose and revelation, such as the Mosaic dispensation, lasting from Moses to Christ: or the Christian dispensation, ending in a universal apostasy which rendered necessary the latter-day restoration of the gospel and the Priesthood.
Seven Periods.—It is held by many that there are seven gospel dispensations, seven distinct periods, during which the plan of salvation, restored from heaven to earth, has been administered to the children of men; the intervals of spiritual darkness between those periods of light resulting from the world's unworthiness. Revelation, so far as I am aware, is silent as to the number of the dispensations; but I am among those who incline to the belief that seven is correct; a belief probably founded, in part, upon the scriptural or symbolical character of that number, and upon the Prophet Joseph's teaching relative to the seven periods, answering to the seven seals of the mystical book seen by John the Revelator in his vision on Patmos.—(Rev. 5 and 6.)
The Apocalyptic Book.—Section Seventy-Seven of the Doctrine and Covenants is a key to John's revelation, consisting of a series of questions and answers; those germane to this subject being as follows:
"What are we to understand by the book which John saw, which was sealed on the back with seven seals?"
"We are to understand that it contains the revealed will, mysteries, and works of God; the hidden things of his economy concerning this earth during the seven thousand years of its continuance, or its temporal existence."
"What are we to understand by the seven seals with which it was sealed?"
"We are to understand that the first seal contains the things of the first thousand years, and the second also of the second thousand years, and so on until the seventh."
* * * * * * * * * * *
"What are we to understand by the sounding of the trumpets, mentioned in the 8th chapter of Revelations?"
"We are to understand that as God made the world in six days, and on the seventh day he finished his work, and sanctified it, and also formed man out of the dust of the earth; even so, in the beginning of the seventh thousand years will the Lord God sanctify the earth, and complete the salvation of man, and judge all things, and shall redeem all things, except that which he hath not put into his power, when he shall have sealed all things; and the sounding of the trumpets of the seven angels, are the preparing and finishing of his work, in the beginning of the seventh thousand years;—the preparing of the way before the time of his coming."
Whether or not these seven periods are looked upon as gospel dispensation, it is interesting to consider them as covering the same ground, paralleling, or extending through, the same mighty stretch of duration, and dealing with events, epochs, personages and principles connected with those dispensations.
The World's Real History.—Concerning "the book which John saw," the Prophet says in effect that it represents the real history of the world—what the eye of God has seen, what the recording angel has written. The seven thousand years, corresponding to the seven seals, are as seven great days, during which Mother Earth will fulfil her mortal mission or probation, laboring six days, and resting upon the seventh, her period of sanctification. We are not to understand, however, that these seven thousand years include the time during which the earth was in process of creation and of preparation for man. The phrase "temporal existence" shows that the reckoning began, not before, but after, time had been decreed.
Earth Obedient to Law.—That this planet is indeed upon probation, and capable of obeying law, is plainly taught in modern revelation:
"And again, verily I say unto you, the earth abideth the law of a celestial kingdom, for it filleth the measure of its creation, and transgresseth not the law.
"Wherefore it shall be sanctified; yea, notwithstanding it shall die, it shall be quickened again, and shall abide the power by which it is quickened, and the righteous shall inherit it."—(D. and C. 88:25-26.)
The Sea of Glass.—The key to the Apocalypse, already quoted, begins with this question concerning earth's glorious future: "What is the sea of glass spoken of by John, 4th chapter, and 6th verse, of the Revelation?" And the answer is: "It is the earth, in its sanctified, immortal, and eternal state."
One Day as a Thousand Years.—That the seven thousand years are indeed as seven great days, is virtually set forth in the Book of Abraham, where the patriarch, who was deeply learned in astronomy, and taught that science to the Egyptians, tells of a mighty governing planet nearest to the throne of God—a planet named Kolob, revolving once in a thousand years. (Abr. 3.) It is evident that such a day figured in the warning given to Adam: "In the day that thou eatest thereof thou shalt surely die" (Gen. 2:17) for Adam, having eaten of the forbidden fruit, lived on to the age of 930 years. In the Book of Abraham (5:13), it is explained that the day in question was "after the time of Kolob; for as yet the Gods had not appointed unto Adam his reckoning."
The Saturday Evening of Time.—According to received chronology, four thousand years, or four of the seven great days given to this planet as the period of its temporal continuance, had passed before Christ came, while nearly two thousand years have gone by since. So that the sixth day is now drawing to a close, and we stand at the present moment in the Saturday evening of human history. Morning will break upon the Millennium, the thousand years of peace, the Sabbath of the world.
Dispensations Inter-Related.—Whatever their number, or the names by which they may be properly known, it is certain that the gospel dispensations are inter-related. They are as the links of a mighty chain, representing God's dealings with man, and extending from the dawn of creation down to and beyond the present time.
Symbolical and Prophetic.—Those dispensations are likewise symbolical and prophetic in character, pointing forward and finding their culmination, their prospective and complete fulfilment, in the great and final dispensation that is destined to bring about "the restitution of all things." This is "Mormonism's" mission upon earth—"Mormonism," a nick-name for the Everlasting Gospel, brought back once more for the purpose of completing the Lord's work as pertaining to this planet, binding in one the dispensations, and merging them into the last and greatest of all—the Dispensation of the Fulness of Times.