1. D. & C. 105:14, 15.
2. Matt. 5:7.
3. Ib. 5:44; Luke 6:27, 35.
4. Rom. 12:19; Deut. 32:35.
5. Job saw the matter in a clear light (2:10). He did not charge Deity with the authorship of evil—evil as well as good being self-existent. He knew that God is a hater of iniquity (Psalms 45:7; Heb. 1:9); but he also knew that evil is controlled by the divine ruler and made tributary to the success of his plans. Therefore he did what all should do—he acknowledged the hand of the Lord in all things, in adversity as well as prosperity.
6. President Woodruff, in his Brigham City address, June 24, 1894,—an address already cited in these pages—speaks thus of the Latter-day judgments: "God has held the angels of destruction for many years, lest they should reap down the wheat with the tares. But I want to tell you now, that these angels have left the portals of Heaven, and they stand over this people and this nation now, waiting to pour out the judgments."
7. Isa. 10:15.
8. D. & C. 63:33.
9. Rev. 12:7-9.
10. Joshua 1-12.
11. Gen. 4:11, 12.
12. Ib. 9:6.
13. Ex. 20:13.
14. The same may be said of Israel's war upon the Amalekites, in the days of King Saul, and of similar wars undertaken by "the armies of the living God," heaven-directed and divinely empowered. Samuel's hewing of Agag "in pieces before the Lord," was not a crime, but an act of justice, a righteous retribution upon an unrighteous ruler, whose sword had "made women childless."—1 Sam. 15:33.
15. 1 Nephi 13:16-19.
God's Hand Upon the Nations.
Compelling Situations.—The Lord will force no man to Heaven, nor permit Satan to force any man to Hell. Human agency remains inviolate. But while there is no such thing in the Gospel of Christ as compulsion, in the sense of fettering man's free will, there is such a thing as a compelling situation, the creating of conditions and shaping of circumstances that have often influenced men to do, of their own volition, what they would not have done if the situation had not changed, if such conditions and circumstances had not arisen.
A simple illustration is furnished in the old-time anecdote of the boy up the farmer's apple tree—refusing to come down when kindly requested; persisting in his refusal when sharply reprimanded and a handful of turf thrown; but, when pelted with stones, scrambling down in a hurry—of his own accord. That is my idea of a compelling situation; the offender retaining his freedom, exercising his right of choice, but yielding to force of circumstances, and changing his mind for his own behoof.
"There's a divinity that shapes our ends, Rough hew them as we will."
The Parable of the Supper.—Force, indirect compulsion, applied without infringing upon man's agency, is undoubtedly an element of the divine economy. What else is the meaning of the Savior's parable in which he likens the Kingdom of Heaven to a feast?
"A certain man made a great supper, and bade many:
"And! sent his servant at supper-time, to say to them that were bidden, Come, for all things are now ready.
"And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.
"And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.
"And another said. I have married a wife: and therefore I cannot come.
"So that servant came, and showed his lord these things. Then the master of the house, being angry, said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.
"And the servant said, Lord, it is done as thou hast commanded, and yet there is room.
"And the lord said unto the servant, Go out into the highways and hedges, andcompelthem to come in, that my house may be filled."[1]
The inference is, that they were "compelled to come in," but not against their own freedom of choice.
Fishers and Hunters.—The God of Israel has set his hand to gather his elect and prepare the world for the sanctifying reign of righteousness. He will accomplish what he has undertaken, using for that purpose every means consistent and available. Christ died to save the souls of men, and save them He will—by mild measures whenever these will avail; but by stern methods, if necessary, after the mild have proved ineffectual. First, the "fishers," with gentle, kind persuasion. Then the "hunters"—war, commotion and destruction. Such is the divine program.[2]
The Day of Wrath—A Refuge From the Storm.—Joseph the Seer prophesied that war would "be poured out upon all nations." Zion, the pure in heart, are to "be the only people that shall not be at war one with another."[3]"And it shall come to pass, among the wicked, that every man that will not take his sword against his neighbor, must needs flee unto Zion for safety."[4]To provide against these and other perils, the Church of Christ was founded—"a standard for the nations," "that the gathering together upon the land of Zion and upon her stakes," might be "for a defense, and for a refuge from the storm, and from wrath when it shall be poured out without mixture upon the whole earth."[5]
Other Judgments.—But war is not the only expression of divine wrath. The strife of nation against nation is but one of many turmoils that the last days are destined to witness. Epidemics of sickness are to play a part in the great retribution.[6]John on Patmos heard a voice from Heaven say: "Come out of her, my people, that ye receive not of her plagues."[7]Through Joseph in America, the same dread oracle proclaimed "a desolating scourge," that "shall go forth among the inhabitants of the earth, and shall continue to be poured out from time to time if they repent not, until the earth is empty and the inhabitants thereof are consumed away and utterly destroyed by the brightness of my coming."[8]
Divine Participation.—And who, after reading what follows, can doubt divine participation in these troubles:
"For I the Almighty have laid my hand upon the nations to scourge them for their wickedness; and plagues shall go forth, and they shall not be taken from the earth until I have completed my work, which shall be cut short in righteousness. Until all shall know me, who remain, even from the least unto the greatest, and shall be filled with the knowledge of the Lord and shall see eye to eye."[9]
After Testimony, Indignation.—The Lord's servants were "to go forth among the Gentiles for the last time," "to bind up the law and seal up the testimony," and "prepare the Saints for the hour of judgment."
"And after your testimony cometh wrath and indignation upon the people.
"For after your testimony cometh the testimony of earthquakes that shall cause groanings in the midst of her, and men shall fall upon the ground and shall not be able to stand.
"And also cometh the testimony of the voice of thunderings and the voice of lightnings, and the voice of tempests, and the voice of the waves of the sea, heaving themselves beyond their bounds.
"And all things shall be in commotion; and surely, men's hearts shall fail them; for fear shall come upon all people."[10]
Again: "The earth shall tremble and reel to and fro as a drunken man; and the sun shall hide his face, and shall refuse to give light, and the moon shall be bathed in blood, and the stars shall become exceeding angry, and shall cast themselves down as a fig that falleth from off a fig tree."[11]
The Question of Cause.—Who will cause these terrible calamities? Not man—that is certain; though his conduct may justify them. Men can stir up strife and precipitate war. They can even bring pestilence and famine. But they cannot stir up tempests and earthquakes, cause whirl winds and tidal-waves, or govern the action of sun, moon and stars. These, with other convulsions of nature, no less than war, famine and pestilence, are among God's judgments upon the workers of iniquity. Satan, "prince of the powers of the air," may be immediately responsible for these fearful disturbances;[12]but he can do only what he is permitted to do by the All-just and All-merciful, who looses him or holds him in check.
The Divine Purpose.—And what is the purpose—the ultimate purpose of it all? Destruction? No, a thousand times no, except in so far as destruction must at times precede reconstruction, and is necessary to preserve what is worth preserving. The world's welfare is the object in view. God's wrath, however fiercely it burns, is not comparable to petty human anger. His work and his glory is "to bring to pass the immortality and eternal life of man,"[13]and if, in the process, He uses the powers of destruction, as well as the powers of construction—for "all power" is his, "in heaven and in earth"[14]—it is because such a course has become necessary and is for the best. However severe his chastisements, we can rest assured of this: Hatred of humanity has no place in the heart of Him who "so loved the world" that he "gave his Only Begotten Son" to save it from eternal damnation.
Why Calamities Come.—Calamities do not come up on the world merely to scourge the wicked and avenge the wrongs of the righteous. The primal aim of Divine Punishment is to purify, and if possible save those upon whom the "Great Avenger" lays a chastening hand. The object is to bring sinners to repentance, to throw down the barriers that prevent men from coming to Christ, and turn into the upward path those bent upon pursuing the downward road. The Gospel saves all who are willing to be saved, and who show their willingness by their obedience, their faith by their works. It also aims to save the unwilling and disobedient—here if possible, and if not here, then hereafter. Wars and other woes are sent to put a stop to men's evil practices, lest they add sin to sin and pile up guilt to their greater condemnation. To be swept off the earth and ministered to in the spirit world, is not the worst fate that can befall the wicked. Omnipotence wields the powers of destruction in such a way as to make of them instruments of salvation. It may seem cruel, but in reality it is kind.
Safety With The Priesthood.—The Almighty does not hurl the shafts of affliction against the righteous, especially against helpless innocence; but in pursuance of his benevolent designs, and to effect the greatest good to the greatest number, He permits the destroyer to exercise his agency in a world where good and bad, old and young, all classes and all qualities, dwell. Some of the woes thus launched fall partly upon the choicest of God's children, unless faith be there—as doubtless He intends—faith and the power of the Priesthood, to intervene for their preservation. "The just shall live by faith," it is written, and the Priesthood is a shield to those who bear it and to those who honor its possessors.[15]
The Chastening of the Lord.—"My son," says the ancient Wise Man, "despise not the chastening of the Lord; neither be weary of his correction: For whom the Lord loveth, he correcteth; even as a father the son in whom he delighteth."[16]Bearing in mind this sapient admonition, let us not be doubtful of the Divine Purpose in sending forth the destroyer, whether in the shape of war, pestilence and famine, partly caused by human agency; or in earthquakes, cyclones, and other fierce convulsions, over which man has absolutely no control. They are all phases of "The Battle of the Great God,"[17]intent upon clearing the way for the coming of the Perfect One, bringing order out of chaos, overthrowing wrong and establishing right, to the end that the human race may be permanently blest and the righteous possess in peace the heritage prepared for them from the foundation of the world.
1. Luke 14:16-23.
2. Jer. 16:16.
3. D. & C. 87:2.
4. Ib. 45:68, 69.
5. Ib. 115:4-6.
6. Ib. 45:31. "An overflowing scourge—a desolating sickness," to "cover the land."
7. Rev. 18:4.
8. D. & C. 5:19.
9. D. & C. 84:96-98.
10. Ib. 88:88-91.
11. Ib. 88:87.
12. Job 1:19.
13. Moses 1:39.
14. Matt. 28:18.
15. Said President Woodruff, in his address upon the judgments: "Can you tell me where the people are who will be shielded and protected from these great calamities? I'll tell you: The priesthood of God who honor their priesthood, and who are worthy of their blessings. . . . . No other people have a right to be shielded from these judgments. They are at our very doors; not even this people will escape them entirely. They will come down like the judgments of Sodom and Gomorrah, and none but the priesthood will be safe from their fury."
The President meant, no doubt, to include in this reference those who follow the servants of the Lord and are guided by their counsels. He was speaking to a general congregation, and said, in addition to the words just quoted: "If you do your duty, and do my duty, we shall have protection, and shall pass through the afflictions in peace and safety."
16. Prov. 3:12.
17. D. & C. 88:114.
The Consummation.
Time, mighty daughter of Eternity!Mother of ages and of aeons past!Assemble now thy children at thy side,And ere thou diest teach them to be one.Link to its link rebind the broken chainOf dispensations, glories, keys and powers,From Adam's fall unto Messiah's reign—A thousand years of rest, a day with God,While Shiloh reigns, and Kolob once revolves.[1]
Time, mighty daughter of Eternity!Mother of ages and of aeons past!Assemble now thy children at thy side,And ere thou diest teach them to be one.Link to its link rebind the broken chainOf dispensations, glories, keys and powers,From Adam's fall unto Messiah's reign—A thousand years of rest, a day with God,While Shiloh reigns, and Kolob once revolves.[1]
Gathering the Gatherers.—The Dispensation of the Fulness of Times is distinctively a gathering dispensation. But it stands for more—far more than the assembling of the dispersed House of Israel. It is the spiritual harvest-time of all the ages, the long-heralded Era of Restitution,[2]when the great Garnerer of "all things in Christ" will reveal himself in power and glory, and place the capstone on the temple of heaven-inspired human achievement. The gathering of Israel is only the preface to the book, only the prologue to the play. The gathering of the gatherers—such is the meaning of the preliminary work now in progress, a work in which Gods, angels and men have joined.
The Final Development.—This great era of restoration was made necessary by the departure of the Christian word from the faith delivered to the former-day Saints. But that is not its full significance. In accordance with the foreknowledge of God, and in consonance with his sublime, far-reaching purposes, this vast, all-comprehending period was foreordained from the beginning as the final development of the Divine Plan—"the winding-up scene" of the Creator's work pertaining to this planet.[3]
All in One.—Joseph the Seer, referring to this mighty dispensation, and the object for which it was "ushered in" says:
"It is necessary . . . . that a whole and complete and perfect union and welding-together of dispensations and keys and powers and glories should take place, and be revealed from the days of Adam even to the present time; and not only this, but those things which never have been revealed from the foundation of the world, but have been kept hid from the wise and prudent, shall be revealed unto babes and sucklings in this the dispensation of the fulness of times."[4]
Joseph Smith's Work.—These words were uttered by the Prophet less than two years before the tragic termination of his mortal life. He had looked upon the face of God, as did Enoch, Moses, and other seers in times of old. He had communed with Angels, receiving from them the keys of the Priesthood and the principles of the Everlasting Gospel. Thus empowered, he had organized on earth the Church of Christ, the forerunner of the Kingdom that shall stand forever.[5]Wrapt in celestial vision, he had gazed upon the glories of Eternity, portraying in burning eloquence the destiny of the human race, setting forth in vivid plainness the conditions of man's salvation and exaltation in worlds to come.[6]He had preached the Gospel in various parts of his native land, and had caused it to be preached in realms beyond the sea. His glorious career, which was about to end in martyrdom, was signalized by the introduction and practice of sacred principles which he affirmed would bring forth Zion and enable the pure in heart to "see God" and inherit celestial glory—the ultimate aim of all righteous endeavor.
The Divine Presence.—"This," said the Prophet, "is why Adam blessed his posterity; he wanted to bring them into the presence of God."[7]"Moses sought to bring the children of Israel into the presence of God, through the power of the Priesthood, but he could not. In the first ages of the world they tried to establish the same thing, and there were Eliases raised up who tried to restore these very glories, but, did not obtain them. But they prophesied of a day when this glory would be revealed, . . . . when God would gather together all things in one."[8]
Keys Committed.—The Prophet goes on to say that the Angels who hold the keys of spiritual powers and blessings—"authoritative characters"—men in heaven having children on earth—"will come down and join hand in hand in bringing about this work."[9]At the time of that utterance, this phase of the Latter-day Work had begun, the founder of the Church having received from heavenly messengers the keys of authority and power held by them in past dispensations. The Aaronic Priesthood had been conferred by John the Baptist,[10]and the Melchizedek Priesthood by Peter, James and John.[11]Without this divine authorization the Church could not have been established, the Ensign could not have been raised for the gathering of scattered Israel. Already have I related how the keys of the gathering were committed to Joseph Smith and Oliver Cowdery in the Kirtland Temple.
Elias and Elijah—But more was to follow. In that wonderful record of visions manifested to these Elders, and testified of by them, occurs this solemn affirmation:
"Elias appeared, and committed the dispensation of the Gospel of Abraham, saying that in us and our seed all generations after us should be blessed.
"After this vision had closed, another great and glorious vision burst upon us, for Elijah the Prophet, who was taken to heaven without tasting death, stood before us and said—
"Behold, the time has fully come, which was spoken of by the mouth of Malachi, testifying that he (Elijah) should be sent before the great and dreadful day of the Lord come,
"To turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse.
"Therefore, the keys of this dispensation are committed into your hands, and by this ye may know that the great and dreadful day of the Lord is near, even at the doors."[12]
The Same Yet Not the Same.—"Elias," considered as a name, is the Greek equivalent of the Hebrew "Elijah." Compared references in the New and Old Testaments clearly establish their verbal identity.[13]But Joseph Smith distinguished between "the spirit of Elias" and "the spirit of Elijah," the former a forerunner, the latter holding the sealing powers necessary to complete the work of preparation for Messiah's advent.[14]
Elijah, therefore, is not to be confounded with Elias—that is to say, with the Elias who committed the keys of the Abrahamic dispensation. There are many Eliases, in the sense of the lesser preparing the way before the greater; and by one of them Abraham's keys were restored, in order that the blessings anciently pronounced upon the Father of the Faithful might be extended to his posterity in modern times.
Why Elijah?—"Why send Elijah?" asks the Prophet; and answers his own question thus: "Because he holds the keys of the authority to administer in all the ordinances of the Priesthood; and without the authority is given, the ordinances could not be administered in righteousness." In the same connection he states that "Elijah was the last prophet that held the keys of the Priesthood."[15]
The Restorer's Mission.—Elijah's mission, as made known by modern revelation, represents the establishment of that condition of perfect unity referred to by Joseph the Seer, whose comment thereon is quoted in the third paragraph of this article. "Mormonism," as already explained, does not stand for one Gospel dispensation alone, but for all the Gospel dispensations, extending, like the links of a mighty chain, through the whole course of Time. The Final Dispensation, made effective by the keys of Elijah, will bring together and weld in one the parted links of this universal chain. The restitution of all things—the setting in order of the Lord's House, preparatory to his coming, such is the significance of the mission of Elijah, who turns the hearts of the fathers (in heaven) to the children (on earth), and the hearts of the children to the fathers.
The Welding Link.—But these hearts must not only be turned; they must be bound together, and beat as one. That thought, no less than the other, was in the Prophet's mind when, from his place of retirement during a season of trouble, he wrote repeatedly to the Church regarding an all-important duty devolving upon its members. Said he: "The earth will be smitten with a curse unless there is a welding link of some kind or other, between the fathers and the children." And what is it? "It is the baptism for the dead. For we without them cannot be made perfect, neither can they without us be made perfect."[16]
Without Unity, No Perfection.—Perfection is the great end in view; and without unity there can be no perfection. To bring about this great consummation, the Gospel was instituted, the Savior chosen, Earth created, and the human race placed upon this planet. Nothing imperfect can inherit the Divine Presence—the fulness of God's glory. This important lesson is taught by the principle of marriage—celestial marriage—the sealing of the sexes, not for time only, but for all eternity. "The man is not without the woman, nor the woman without the man, in the Lord."[17]United, they represent completeness, perfection, each being the complement of the other. Husband and wife, parent and child, the living and the dead, must be one, lest it be said of them at the celestial gates, as it was said at the gates of Verdun: "They shall not pass." The Latter-day Saints build temples and officiate therein, the living for the dead, not only to save them, but to bring them into that grand Order of Unity, so necessary to the perfection of God's work.
The Keys of Preparation.—Past and present are related. It is the relationship of parent and child. Neither is complete without the other. What has been and what is must join, before perfection can reign. Without unity and the perfecting power of righteousness, the Saints would be unprepared to receive the King of Kings. Earth, unable to endure the overpowering glory of his presence, would vanish from before his face, like hoar-frost in the rays of the rising sun.[18]That there might be no such calamity, no converting of an intended blessing into a consuming curse, Elijah restored the Keys of Preparation.
The Universal Gathering.—The gathering of the House of Israel is to be supplemented by a greater gathering—the bringing together of all the Gospel dispensations, with all the sacred powers and mighty personages connected therewith.[19]There is to be a general assembly, a universal union, in which sainted souls from all glorified creations will join.[20]All things that are Christs's, both in heaven and on earth, will eventually be brought together, and the divided and discordant parts attuned and blended into one harmonious Whole.
1. "Elias," Canto 5, p. 37, annotative edition.
2. Acts 3:21.
3. D. & C. 77:12.
4. Ib. 128:18.
5. Dan. 2:44.
6. D. & C. 76.
7. D. & C. 107:56.
8. Ib. 84:23, 24.
9. Hist. Ch. Vol. 3, pp. 388, 389.
10. D. & C. 13.
11. Ib. 27:12; 128:20.
12. D. & C. 110:12-16; Hist. Ch. Vol. 3, p. 390.
13. See Luke 9:54 and 2 Kings 18:38; also James 5:17 and 1 Kings 17:1.
14. Hist. Ch. Vol. 6, pp. 249, 254.
15. Hist. Ch. Vol. 4, p. 211.
Elijah the Tishbite, as he is called in Scripture, figured in the history of the Kingdom of Israel about nine centuries before the birth of Jesus of Nazareth. It was a period of idolatry, when the priests of Baal (whom Elijah overthrew) had Ahab the king and his wife, the wicked Jezebel, completely under their sinister influence. Regarding the great Prophet of Restoration, Dr. Geikie, says:
"The immense influence of Elijah during his life is seen in the place he held in the memory of after generations in Israel. He takes rank along with Samuel and Moses; not like the former, as the apostle of a system yet undeveloped; or as the founder of a religion, like the latter; but as the restorer of the old when it was almost driven from the earth. The prophet Malachi portrays him as the announcer of the great and terrible day of Jehovah. His reappearance was constantly expected as the precursor of the Messiah. So continually was he in the thoughts of the people of New Testament times, that both John the Baptist and our Lord were supposed to be no other than he. The son of Sirach (See Apocrypha) calls him a fire, and says that his word burned like a torch, and that it was he who was to gather together again the tribes of Israel from the great dispersion . . . .
"His final coming, it is believed, will be three days before that of the Messiah, and on each of the three he will proclaim peace, happiness and salvation, in a voice that will be heard over all the earth. So firm, indeed, was the conviction of this in the days of the Talmud, that when goods were found which no owner claimed, the common saying was, Put them by till Elijah comes."—"Hours with the Bible," Vol. 4, pp. 65,66.
16. D. & C. 127, 128.
17. 1 Cor. 11:11.
18. Mal. 3:2; 4:1.
19. D. & C. 27:5-14.
20. Ib. 76:67; Moses 7:31, 64.
POWERS AND PRINCIPLES
The Priesthood.
What "Priesthood" Means.—Divine authority, or the right to rule, inherent in the supreme Source of all power—such is the primal meaning of "Priesthood." It also signifies the men in whom that authority is vested—the servants of the Lord, who officiate for him and administer the laws and ordinances of the Gospel.
Why Necessary.—Divine laws, like human laws, require officers and a government to administer them. God, being in the form of man, cannot be everywhere present in his own person. Immanent by the spirit that proceeds from him, omnipresent by his power, influence and authority, He cannot, as a personage, occupy two places at the same time, any more than he can make something out of nothing or do aught else that is impossible. To say that Deity can do that which cannot be done, is no glorification of Deity. It is sheer nonsense, nothing more.
Since the Supreme Being cannot be everywhere present in person, cannot be in Heaven and on Earth simultaneously, he requires representatives to carry on his work in this as in other parts of the universe. Herein is the prime reason, the fundamental fact, underlying the necessity for a Priesthood and a Church organization.
A Twofold Power.—There are two priesthoods in the Church of Christ, or, more properly, two grand divisions of priesthood, namely, the Melchizedek and the Aaronic, the latter an appendage to the former.[1]This dualism is owing to the fact that Divine Government takes cognizance of and deals with things temporal as well as with things spiritual. Nevertheless, all things are spiritual to Deity.[2]As Eternity includes Time, so the spiritual includes the temporal.
Origin of Names.—The Melchizedek Priesthood was named for Melchizedek, king of Salem.[3]The powers of this priesthood are unlimited. It wields authority over all things. Holding "the keys of the Kingdom of God," it is the divinely ordained "channel through which every important matter is revealed from Heaven."[4]The Aaronic or Lesser Priesthood takes its name from Aaron, the brother of Moses. It operates within a limited sphere, having a special calling to administer in temporal affairs, in material things.
Symbolized by the Soul.—The Government of God, with its two mighty wings of priestly power and authority, corresponds to and is symbolized by the soul. As spirit and body constitute the soul, so the Melchizedek and Aaronic priesthoods constitute the government of the Church of Christ. Through the medium of the body, with its various members and organs, the things of this life are possessed and utilized, while those pertaining to a higher state of existence are apprehended and made use of by means of the spiritual faculties. Even so, by these two priesthoods, differing in powers and prerogatives, yet allied, interwoven and harmonious in their mutual workings, is carried on in all worlds the sublime work of Omnipotence.
Furthermore, to extend the analogy, it is the spirit or higher part of man that controls, directs and supplies the motive power of the body, being the vital mainspring of this wondrous piece of machinery, whose functions are forwarded by the animation resulting from the union of the twain. In like manner, the Melchizedek Priesthood, holding the keys of presidency, controls and directs the entire body of the Church; delegating, however, a portion of its authority to the Lesser Priesthood, that it likewise may wield a legitimate influence and execute the purposes for which it was designed.
"No Man Taketh This Honor."—Men cannot constitute themselves servants of the Lord. They must be called by him—literally called and ordained, or they are not qualified to speak and act in his name and stead. While there is no ban upon doing good, and all are free to promote truth and practice righteousness, and will reap sure reward for so doing, there is no such thing as heavenly sanction upon usurped office and authority. The Scriptures make this fact exceedingly plain.[5]"God will not acknowledge that which he has not called, ordained and chosen."[6]
Christ The Head.—Jesus Christ is the great "Apostle and High Priest,"[7]standing at the head of the priestly-kingly Order of Melchizedek. It was originally styled "The Holy Priesthood after the Order of the Son of God;" but this title was changed out of reverence for the Supreme Being, to avoid "the too frequent repetition" of the all-sacred name. Melchizedek's name was substituted, because he "was such a great High Priest."[8]"Apostle" means "Messenger," or one who is sent. The use of the term, as one of the titles of the Savior, is warranted by the fact that the Son was sent forth by the Father.[9]He was therefore the Father's messenger. In like manner, those sent forth by the Son are his apostles or messengers, particularly the twelve special witnesses.
Adam Stands Next.—Next to the Savior in divine authority, stands Adam, Ancient of Days, the father of the whole human family. So says Joseph the Prophet, in his great discourse on Priesthood. "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 .. before the world was formed. . He had dominion given him over every living creature. He is Michael the Archangel."[10]
Noah's Position.—"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."[11]
These inspired utterances regarding Adam and Noah ought to set at rest the question with which they deal. They are a sufficient answer to the charge, sometimes made, that the Latter-day Saints rank Joseph Smith as next in dignity and power to Jesus Christ. It is fitting that the Prophet himself should supply the refutation.
An Everlasting Principle.—He goes on to say: "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."[12]
Succession and Descent.—From Adam, the Priesthood descended through the following line: Abel, Enoch, Noah, Melchizedek, Abraham, Esaias, Gad, Jeremy, Elihu, Caleb, Jethro and Moses.[13]Says the Prophet "The Savior, Moses and Elias gave the keys to Peter, James and John, on the Mount, when they were transfigured before him." He then asks: "How have we come at the Priesthood in the last days?"—and answers thus: "It came down, down, in regular succession. Peter, James and John had it given to them, and they gave it to others." The "others" include Joseph Smith and Oliver Cowdery, the earliest Elders of the Latter-day Church.[14]
Agents of the Almighty.—Inherent in the Priesthood is the principle of representation. So plenary and far-reaching are its powers, that when those holding this authority are in the line of their duty, and possess the spirit of their calling, their official acts and utterances are as valid and as binding as if the Lord himself were present, doing and saying what his servants do and say for him.
This is what it means to bear the Priesthood. It constitutes men agents of the Almighty, transacting sacred business in the interest of the one who sent them. These agents should represent their Principal fairly and faithfully, reflecting, as far as possible, his intelligence and goodness, living so near to him that when their letter of instructions (the written word) falls short, the Spirit that indited it, resting upon them as a continual benediction, can give "line upon line" of revelation, flash upon flash of inspired thought, to illumine and make plain the path they are to tread.
"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."[15]
No Unrighteous Dominion.—A tremendous power for frail mortal man to wield! Yes, and to guard against its abuse, the exercise of this divine prerogative is hedged about with certain conditions and limitations. Thus:
"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."[16]
Again:
"The rights of the Priesthood are inseparably connected with the powers of heaven, and .. the powers of heaven cannot be controlled or handled only upon the principles of righteousness . . . . When we undertake to cover our sins, 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."[17]
An Echo From the Heights Eternal, where the Gods, in solemn council before the creation of the world, decreed freedom, not tyranny; persuasion, not compulsion; charity, not intolerance, the platform upon which the Lord's servants should stand. There is no room in all the Government of God for the exercise of "unrighteous dominion."
The Other Side.—But there is another side to the question. If the men bearing this sacred authority confine themselves to the lawful use of the powers conferred upon them, doing no other than the things enjoined 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 shows in his parable of the Last Judgment, where is indicated the standard or one of the standards by which He will judge the world.[18]
Before the Bar of God.—When the Son of Man, sitting upon "the throne of his glory," shall require of all nations and of all men a final accounting, and shall put to them the crucial question: "How did you treat my servants whom I sent unto you?" happy the nation or the man who can reply: "Lord, I showed them the respect to which they were entitled—I honored them as I would have honored Thee."
Warning and Exhortation.—Grievous the sin and heavy the penalty incurred by those who mistreat the servants of the Master. But more grievous and more weighty still, the sin and punishment of those who betray them. "See to it," says the Prophet to the Elders of the Church, "that ye 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."[19]
Again that ancient admonition, sounding down the centuries, "Touch not mine anointed, and do my prophets no harm!" blending with the Savior's solemn warning to the world: "Inasmuch as ye have done it unto one of the least of these, my brethren, ye have done it unto Me."
1. Hist. Ch. Vol. 4, p. 207; D. & C. 107:1-20.
2. D. & C. 29:34, 35.
3. Gen. 14:18; Heb. 7:1-21.
4. Hist. Ch. Vol. 4, p.207.
5. 1 Sam. 13:9-14; 2 Sam. 6:6, 7; 2 Chron. 26:18-21; Heb. 5:4.
6. Hist. Ch. Vol. 4. pp. 208, 209.
7. Heb. 3:1.
8. D. & C. 107:2-4.
9. Abr. 3:27; John 14:24.
10. Ib. p. 386.
11. Ib.p. 386.
12. Ib. p. 386.
13. D. & C. 84:6-17. See also 107:40-52.
14. D. & C. 13. Ib. 128:20.
15. Ib. 68:4.
16. D. & C. 121:41-43.
17. Ib. vv. 36,37.
18. Matt. 25:21-46.
19. Hist. Ch. Vol.3, p. 385.
Church Government
An Incomparable System.—The Church of Jesus Christ of Latter-day Saints is conceded, even by many outside its pale, to be a most admirable and most thorough system of government. It ought to be; for it is a product of divine wisdom. The Church on Earth is the counterpart, so far as mortal conditions will permit, of the Church in Heaven, as beheld in vision by Joseph the Seer.[1]While the Church founded by him is not yet perfect, it is approximately so, and is destined to attain that condition. It is doubtful that the Church of Christ in any former age had so complete an organization as it possesses at the present time. This wonderful scheme of spiritual-temporal government was revealed from above, and established here below, that the Lord's will might be done on earth even as it is done in heaven.
Earliest Offices.—The earliest offices in the Church were those of Elder, Priest, Teacher and Deacon; all, excepting Elder, callings in the Aaronic Priesthood.[2]Other offices, mostly in the Priesthood of Melchizedek, were evolved as fast as they became necessary.[3]The first Bishops were ordained in 1831, the year after the Church was organized. There was no First Presidency until 1833, and no Stake organization until 1834. The Twelve Apostles and their assistants, the Seventies, were not chosen until 1835. But all these offices and callings were inherent in the two priesthoods conferred upon the founder of the Church before its organization.
First and Second Elders—Other Titles.—Joseph Smith was the first President of the Church. His original title was "First Elder;" Oliver Cowdery being the "Second Elder." The initial use of these titles—an anticipative use—was by John the Baptist, the angel who ordained Joseph and Oliver to the Aaronic Priesthood. He told them of their future ordination to the Melchizedek Priesthood, and of their calling as "Elders" thereunder.[4]As early as the date of the Church's organization, the titles of Seer, Translator, Prophet and Apostle, were conferred upon Joseph, and that of Apostle upon Oliver, by revelation.[5]
Puerile Complaints. In after years President Joseph Smith and his associates were criticised by seceders from the Church, because of additions made to the original list of offices, as the result of growth and development on the part of the infant organization. It was contended that since it came into existence with Elders, Priests, Teachers and Deacons as its governing powers, and this by divine direction, therefore these orders should have been deemed sufficient, to the exclusion of High Priest and other titles claimed to have been added by "ambitious and spiritually blind" leaders.[6]Such objections are manifestly puerile. The faultfinders would have been no more inconsistent, had they contended that a new-born babe should remain a babe, instead of growing up to manhood or womanhood and fulfilling the measure of its creation.
The Correct View.—President George A. Smith, in speaking of the progress of the Church, was fond of using, as a comparison, the growth of a hill of corn—first, a single blade of green shooting up from the soil; then two or three such blades; and afterwards a stalk, with ears of corn and silken tassels pendant. One who made no allowance for the growth of the "hill," might be mystified at beholding it in these various stages of development; but those familiar with the changes incidental to such an evolution would see the matter in a clear light.
Greater Follows Lesser.—What more consistent, more in harmony with correct principle and historical precedent, than for the greater to follow the lesser, as when the Melchizedek Priesthood came to Joseph and Oliver, after their ordination to the Aaronic Priesthood? The lesser prepares the way before the greater. But according to the logic of the Prophet's critics, that first ordination should have been all-sufficient; there should have been no second ordination, and no further development of the Lord's work. It ought to have halted then and there, when the keys of the Lesser Priesthood were given. But the Lord knew best, and his inspired servants knew. There was to be, and there has been, a great and mighty development, as the present status of the Church testifies. It has had a wonderful history and a marvelous growth. Never so strong or so well equipped as now, its future is bright with glorious promise.
Offices in the Aaronic Priesthood.—The offices of the Aaronic Priesthood, graded upward, are Deacon, Teacher and Priest. The presidency of this priesthood is the Bishopric. The Bishop has charge of the Church property. He receives and disburses, under the direction of the higher authorities, the tithes and offerings of the people. A Presiding Bishopric of three have general charge of the funds provided for the support of the poor, for the building of temples, for the creation and maintenance of schools, and for other purposes. The Church's general financial records are also in their keeping. A bishop must be a lineal descendant of Aaron—in which event he can serve without counselors—or else a high priest after the order of Melchizedek,[7]having as his counselors two other high priests of that order. Under the jurisdiction of the Presiding Bishopric, in temporal matters, are the ward bishoprics.
Wards and Stakes.—The Ward is a division of the Stake as the Stake is a division of the Church. A stake, in territorial extent, frequently corresponds to a county, though in populous districts one county may contain several stakes. 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. Each of the latter constitutes a tribunal for the trial of members who transgress the church laws and regulations. From the decision of the Bishop's Court, either party in a case may appeal to the High Council, and from a decision of this appellate court an appeal may be taken to the First Presidency. They review the evidence, and if any injustice has been done, the case is remanded for a new trial. If a President of the Church were tried, it would be before "The Common Council of the Church," assisted by "twelve counselors of the high priesthood."[8]The extreme penalty imposed by any of the Church tribunals is excommunication.
Administration of Ordinances.—The Aaronic Priesthood administers in outward ordinances, such as baptism, and the sacrament of the Lord's supper. The higher ordinances—confirmations, sealings, adoptions, and other temple ceremonies—must be administered by the Priesthood of Melchizedek.
Offices in the High Priesthood—Quorums and Councils.—The Melchizedek Priesthood comprises, in an ascending scale, the offices of Elder, Seventy and High Priest. The Patriarch, the Apostle, and the President must all be high priests after this order. Each specific body of priesthood is called a quorum, though most of the general priesthood organizations are termed councils.
The General Authorities.—The highest council in the Church is the First Presidency. It is composed of three high priests, one of whom is the President, the others being his First and Second counselors. These three preside over the entire Church. The President is its Prophet, Seer and Revelator, and also its Trustee-in-Trust, holding the legal title to its property.
Next to the First Presidency are the Twelve Apostles. Their special calling is to preach the Gospel or to have it preached, in all nations. The Twelve are equal in authority to the First Presidency, but they exercise the fulness of their powers only in the absence of the higher council. They have the right to regulate and set in order the whole Church, but they act under the direction of the First Presidency. The death of the President dissolves that council, and makes necessary a new organization thereof. The Apostles nominate the President, who then chooses his Counselors, and the three are upheld and sustained by the Church in its public assemblies, called conferences. The duty of the Presiding Patriarch is to bless the Church, give individual blessings to its members, and comfort them with spiritual ministrations. He also assists the Apostles in visiting conferences and missions, and performing other duties as required.
The First Council of the Seventy, seven in number, preside over the entire body of the Seventies. These, however, are divided into quorums of seventy, each quorum having seven presidents of its own. In the absence of the First Presidency and the Twelve, the First Council of the Seventy would preside over the Church, associated with sixty-three others, the senior presidents of the first sixty-three quorums of seventy. The Seventies labor under the direction of the Twelve Apostles. They are independent of the stake presidencies and bishoprics, as quorums, but not as individual members. They are the "minute men" of the Church, subject to sudden calls into the mission field.
The First Presidency, the Twelve Apostles, the Presiding Patriarch, the First Council of the Seventy, and the Presiding Bishopric, constitute the General Authorities of the Church. Their names are submitted to the General Conference, held twice a year, to be voted upon by the members. They are also presented at the stake conferences, held quarterly, to be voted upon, with the stake officers, in like manner.
High Priests, Patriarchs and Elders.—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. All the general authorities, excepting the First Council of the Seventy, must be high priests; and the same is true of stake presidencies and ward bishoprics. In each stake are one or more patriarchs, performing, when active, duties similar to those of the Presiding Patriarch. 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. The 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 priest's quorum. The Elder's office is the lowest in the Melchizedek Priesthood. The duties of an elder are similar to those of a seventy, though intended to be exercised more at home than abroad.
The Lesser Quorums.—The highest office in the Aaronic Priesthood, except bishop, is that of priest. The bishop, however, is a priest, and officiates as such when sitting as a judge; when presiding over his ward, it is by virtue of the higher priesthood held by him. The priest may preach, baptize and administer the Sacrament, but has not the right to lay on hands and give the Holy Ghost; that being a function of the Melchizedek Priesthood.
The teacher is a peacemaker. He settles difficulties arising between church members in his district; or, if he cannot settle them, he reports them to the bishop. Two or more teachers labor regularly in each of the districts into which a ward is divided. It is incumbent upon them to visit from house to house, to see that no iniquity exists among the members, and that they are attentive to their religious duties. The teachers report monthly, or as often as required, to the ward bishopric. The deacons have charge of the ward property, and they assist the teachers, as the teachers assist the priests.
Auxiliaries—Church Schools. All the organizations named are strictly within the pale of the Priesthood. In addition, there are a number of auxiliary organizations—helps to the Priesthood in the government of the Church—such as relief societies, Sabbath schools, young peoples' mutual improvement associations, primary associations, and religion classes. Church schools, of which the religion classes are an adjunct, exist in many of the stakes. The more notable of the schools are the Brigham Young University at Provo, the Brigham Young College at Logan, and the Latter-day Saints University at Salt Lake City. For the maintenance of its splendid educational system, the Church makes an appropriation of nearly three quarters of a million dollars, annually. All branches of learning find place in the curricula of these institutions, but religion is the principal feature; the object being to develop the spiritual, as well as the mental, physical, and moral faculties of the student—in short, "to make Latter-day Saints."[9]
The Present Status.—At the period of this writing there are eighty-five Stakes of Zion, all located in the region of the Rocky Mountains. The Church's twenty-four outside missions comprise most of the countries of the globe. The Latter-day Saints, in all the world, number about half a million.