(Scripture Reading Exercise.)
THE TESTIMONY OF PROPHECY.
ANALYSIS.
REFERENCES.
I. Predictions of the New Testament Prophets.
Besides the authorities cited in the notes see "Outlines Ecclesiastical History," Section vii. New Witness for God, chapter vi.
II. Paul's Great Prophecy to the Thessalonians.
III. The Prophecy of Isaiah on Breaking the "Everlasting Covenant."
IV. Concluding Reflections on the Whole Subject of the Dispensations.
What is Prophecy but History Reversed:"What is prophecy but history reversed?" Nothing. Prophecy is a record of things before they take place. History is a record of them after they have occurred; and of the two prophecy is more to be trusted for its accuracy than history; for the reason that it has its source the unerring inspiration of God; while history—except in the case of inspired historians—is colored by the favor or prejudice of the writer, depends for its exactness upon the point of view from which he looks upon the events; and is likely to be marred in a thousand ways by the influences surrounding him—party considerations, national interest or prejudice; supposed influence upon present conditions and future prospects—all these things may interfere with history; but prophecy is free from such influences. Historians are self-constituted, or appointed by men; but prophets are chosen of God. Selected by divine wisdom, and illuminated by that spirit which shows things that are to come, prophets have revealed to them so much of the future as God would have men to know, and the inspired writers record it for the enlightenment or warning of mankind, with out the coloring or distortion so liable to mar the work of the historian. Thus Moses recorded what the history of Israel would be on condition of their obedience to God; and what it would be if they were disobedient. Israel was disobedient, and historians have exhausted their art in attempts to tell of their disobedience and suffering; but neither in vividness nor accuracy to the histories compare with the prophecy. So with the prophecy of Daniel in regard to the rise and succession of the great political powers that should dominate the earth, and the final triumph of thhe Kingdom of God. So with well nigh all of the prophecies. With these observations upon the trustworthiness of prophecy it is my purpose to show that prophecy no less than the facts of history, sustains the conclusion arrived at on the apostasy from the Christian religion, and the destruction of the Christian Church." (New Witness for God, pp. 113-4).
Testimony of Prophecy to the Universal Apostasy:Clear as the fact is made in this historical review that there was a complete and universal apostasy from the religion established in the Dispensation of the Meridian of Time; and clear as is the proof from the same review that the Church of Christ then established was destroyed, there is yet another line of evidence pointing to the same solemn fact that I cannot altogether omit, though often used in our literature, viz., the testimony of prophecy to the apostasy from the Christian religion, and the destruction of the Church of Christ.
The Apostles themselves through the inspiration of the Holy Ghost were fully aware that such an apostasy would take place, as the following several predictions bear witness: Paul passing through Ephesus admonished the Elders of that Church to take heed to thhe flock "over which the Holy Ghost hath made you overseers; * * * * * for I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them."[A]
[Footnote A: Acts xx:28-30.]
Paul's Predictions:TO Timothy Paul said: "The Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron; forbidding to marry and commanding to abstain from meats."[A]And again: "I charge the to preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long suffering and doctrine. For the time will come when they will not endure sound doctrine, but after their own lusts they shall heap to themselves teachers, having itching ears, and they shall turn away their ears from the truth, and shall be turned unto fables."[B]
[Footnote A: I Tim. iv:1, 2, 3.]
[Footnote B: II Tim. iv:1, 2, 3, 4.]
And still again he said to Timothy: "This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, highminded, lovers of pleasure more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away."[A]
[Footnote A: II Tim. iii:1-5.]
Peter's prophecy concerning the rise of false teachers among the saints, who privately would bring in damnable heresies, even denying the Lord who bought them, and by reason of whom the way of truth would be evil spoken of, we have already quoted.[A]
[Footnote A: See page xlviii, and II Peter i:3.]
Paul's Prophecy to the Thessalonians:Paul, in his second epistle to the Thessalonians, gives utterance to a prophecy which covers the whole ground of the absolute and universal apostasy of Christendom. A prophecy which, if the apostasy of so-called Christendom has not been complete and universal, proves beyond all question that the great Apostle of the Gentiles is a false prophet; or if fulfilled, then it proves that the Church of Christ, so far as it existed in the earth, was to be destroyed; that another and different religion was to be substituted for the Christian religion; that another church, one founded by men, was to take the place of the Church of Christ, a worldly church dominated by the very spirit of Lucifer, who, under its rule, would oppose and exalt himself above all that is called God; and sit in the temple of God, showing himself, so far as this world is concerned, that he is God. Moreover, Paul declared in this very prophecy I am about to quote that the forces which would ultimately bring to pass this universal apostasy from the Christian religion—"the mystery of iniquity"—was already at work even in his day. With this introduction, which is also to be considered as my comment upon and interpretation of the passage, I quote Paul's great prediction on the universal Apostasy.
Now we beseech you brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto Him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the Son of Perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. Remember yet not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth (hindereth) will let (hinder), until he be taken out of the way. And then shall that wicked be revealed, whom the Lord shall consume with the spirit of His mouth, and shall destroy with the brightness of His coming: even him whose coming is after the working of Satan with all power and signs and lying wonders, and with all deceiveableness of unrighteousness in them that perish; because they receive not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believe not the truth, but had pleasure in uprighteousness.[A]
[Footnote A: II Thes. ii:1-12.]
Isaiah's Great Prophecy:A more ancient prophet than Paul also predicted a like condition of the world in the last days. "Behold," says Isaiah, "the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof. And it shall be, as with the people, so with the priest. * * * * * The land shall be utterly emptied and utterly spoiled: for the Lord hath spoken this word. The earth mourneth and fadeth away, the world languisheth and fadeth away, the haughty people of the earth do languish. The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate: therefore the inhabitants of the earth are burned, and few men left."[A]
[Footnote A: Isaiah xxiv:1-16.]
Clearly all this prophecy of Isaiah's has not yet been fulfilled; for the earth, however much it may have been defiled under the inhabitants thereof, has not yet been burned, and but few men left. That is a judgment that still hangs over the world; and will come upon it as sure as the Lord has spoken the word; and that, too, because men have transgressed the laws; because they have changed the ordinances; because they have broken—not the covenant made with Moses, or with Abraham—but because they have broken the everlasting covenant; of which covenant the blood of Christ is the sign and seal.[A]in other words, they have broken the Gospel covenant—departed from the Gospel faith—hence the predicted judgment.
[Footnote A: Heb. xiii:10.]
Yet a few shall escape. As the prophet in another place in this remarkable chapter says—referring to the general desolation of the earth and its inhabitants—"When thus it shall be in the midst of the land among the people, there shall be as the shaking of an olive tree, and as the gleaning of grapes when the vintage is done. They shall lift up their voices, they shall sing for the majesty of the Lord, they shall cry aloud from the sea. From which it is to be understood that there will be a few even in those disastrous times, whose righteousness will call down the favor of God. And though the earth shall reel to and fro like a drunkard, and the transgressions thereof shall be heavy upon it; though the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth; though as prisoners they shall be gathered into the pit, and will not be visited for many days; though the moon shall be confounded, and the sun ashamed, yet shall the Lord of Hosts reign in Mount Zion and in Jerusalem, and before his ancients gloriously." (Isaiah xxiv:20-23.)
If I did not think these two great prophecies foretold completely the universal apostasy of Christendom, I should be tempted to enter into the consideration of the great prophecies to be found in the book of Daniel and the book of Revelation, and show how to both of these prophets, as well as unto Paul and other New Testament writers, the Lord revealed the rise of an earth-power that would not only open his mouth in blasphemy against God, to blaspheme His name and them who dwell in heaven;[A]who would speak great words against the Most High, and so magnify itself as to stand up against the Prince of princes—[B]but who would also make war with the saints and "prevail against them;"[C]who would "wear out the saints of the Most High;"[D]"destroy the mighty and the holy people;"[E]"make war with the saints and overcome them."[F]But believing that the two passages quoted at length entirely cover the subject prophetically, I shall not here enter into further prophetic proofs either of the corruptions of the Christian religion or the destruction of the Christian Church, deeming that what has already been set forth sufficient on that head.
[Footnote A: Rev. xiii:6.]
[Footnote B: Dan. vii:25; viii:25.]
[Footnote C: Dan. vii:21.]
[Footnote D: Dan. viii:25.]
[Footnote E: Dan. viii:24.]
[Footnote F: Rev. xiii:7.]
Notwithstanding the above remark I think it will be to the advantage of the student to have placed before him in parallel form the predictions of St. John and Daniel, to which allusion is made.
Concluding Reflections on the Whole Period Covered by the Dispensations as Far as Developed:The sum of the whole matter, thus far, is:—The purpose of man's creation and the plan of his redemption, were known to God and the immense host of the spirits of men before the creation of the earth. Adam came to the new creation, the earth, under the divine commandment to people it with his offspring. From Adam to Messiah numerous dispensations of the Gospel were given to men; but these dispensations were limited in their effectiveness, owing to the proneness of men to reject the truth, and to walk in darkness rather than light because their deeds were evil. Yet God left not Himself without witnesses in the earth; for there were a few in all dispensations that honored Him and his righteous laws. Finally, when the appointed time was come, Jesus of Nazareth, the Son of God, came and made the appointed Atonement for the sins of the world and brought men under the dominion of His mercy, as well those who lived before his coming, as those who lived after that event. He taught the Gospel; He brought life and immortality to light; He brought into existence His Church, and then ascended on high to His Father. For a time the Gospel in its purity was preached in the world by the chosen Apostles, though even in their days men began to mar it with their vain philosophies, their doctrines of science, falsely so called; and when the Apostles were all fallen asleep, then corruptions ran riot in the Church, doctrines of men were taught for the commandments of God; a church made by men was substituted for the Church of Christ; a church full of pride and worldliness; a church which, while it clung to forms of godliness, ran riot in excesses and abominations—until spiritual darkness, fell like a pall over the nations; and thus they lay for ages. In vain men sought to establish reforms, and through them bring back the religion of Jesus Christ, and the Church of Christ. To do that, however, was beyond the power of these men, however good their intentions. The Gospel taken from the earth, divine authority lost, the Church of Christ destroyed, there was but one way in which all these could be restored, viz.: By reopening the heavens and dispensing again a knowledge of the Gospel; by once more conferring divine authority upon men, together with a commission to teach all the world, and re-establish the Church of Christ on earth. In a word, it would require the incoming of the Dispensation of the Fullness of Times to restore all things, and gather together in one all things in Christ, both in heaven and in earth. Such a Dispensation is promised of God, as we have seen; and it now only remains to add that such dispensation was committed to the Prophet Joseph Smith; and this brings us to the outline development of that dispensation in Part VI.
(Scripture Reading Exercise.)
LIFE AND CHARACTER OF CONSTANTINE—HIS INFLUENCE ON THE CHRISTIAN CHURCH.
(A Lecture.[A])
[Footnote A: Of all the abused terms in our "Mormon" vocabulary, perhaps this term "lecture" is the most abused. It is defined in the Dictionaries as "a discourse read or pronounced on any subject: especially, a formal or methodical discourse used for instruction." It includes the idea of careful preparation and literary excellence; but we style the most ordinary effort of our public speakers "lecturers." An error that should be corrected. When a "lecture" is announced, it should be understood that a treat is in store for the Quorum and their invited guests. See suggestion in a former lesson.]
Suggestions to the Speaker:In Lesson XXX some suggestions as to "plans" for discourses were considered. Continuing the subject, we quote from the authority (Mr. Pittinger) so often cited in these pages. On the undesirability of allowing the plan of the discourse to appear, he says:
"There may be occasions when a speaker is justified in announcing his divisions and subdivisions, but such cases are exceptions. Hearers do not care how a discourse is constructed, so it comes to them warm and pulsating with life. To give the plan of a speech before the speech itself is contrary to the order of nature. We are not required first to look upon a grisly skeleton before we can see a graceful, living body. There is a skeleton inside each body, but during life it is well hidden, and there is no reason that the speaker should anticipate the work of the tomb. It is hardly less objectionable to name the parts of the discourse during the progress of the discussion, for—continuing the former illustration—bones that project through the skin are very unlovely. The only case, I presume to think, where it is justifiable to name the parts of a discourse, either before or during its delivery, is where the separate parts have an importance of their own, in addition to their office of contributing to the general object. Much of the proverbial "dryness" of sermons arises from the preacher telling what he is about to remark, firstly, before he actually makes the remark thus numbered. Whenever we hear a minister read his text, announce his theme, state the parts into which he means to divide it, and then warn us that the first head will be subdivided into a certain number of parts, each of which is also specified in advance, we prepare our endurance for a severe test. What great speeches require are deep, strong appeals to the hearts of the people, through which shines the radiance of great truths and the lightning of intense convictions. These can all find their place in the most logically constructed address if the logic be not brought out and paraded in its offensive nakedness. No matter if the orator's mode of work is less understood. A tree is far more beautiful and impressive when covered with waving foliage, even if some of the branches are hidden. Let the tide of eloquence flow on in an unbroken stream, bearing with it all hearts, but giving no indication of the manner in which it is guided; or, better still, let it move with the impetus of the cannon-ball, but without proclaiming in advance the mark toward which it is flying. The plan should go just as far as the intended speech, that we may know exactly where to stop. Then we can arise with confidence, for we are sure that we have something to say; we know what it is, and, most important of all, we will know when it is finished. Most of the objections urged against extempore speaking apply only to speeches that have no governing plan. But when a firm and clear plan is prearranged, there is no more danger of saying what we do not intend, or of running into endless digressions, than if every word was written. Indeed, there is no better way of guarding against undue discursiveness in a written speech than by arranging such a plan before beginning to write. But it may be urged that this laborious preparation—this careful placing of every thought—will require as much time as to write in full. It may at first. The mind needs to be drilled into the work, and it will be of great value even as a mental discipline. No study of logic or of metaphysics will give such practical insight into the nature of the mind's workings as this prearrangement of thoughts and words to frame a speech. But the work grows continually easier with practice, until the mature speaker will save three-fourths or even more than that proportion of the time consumed by the speech-writer. The speech is now clearly indicated. A plan has been prepared that fixes each item in its proper place. There is no further danger of the looseness and desultoriness with which extempore speech has been reproached. Yet there is abundant room for the inspiration of the moment. It is possible, in all the fire of utterance, to leave the beaten track and give expression to any new ideas that may be called up by the ardor of speech. But a sure foundation is laid—a course is marked out which has been deeply premeditated, ant which gives certainty to all we say." (Extempore Speech, Pittinger. pp. 173-4-5-6.)
* * * *
Clearness in Speech:In Lesson XXX we dealt with ambiguity of speech through the use of too many pronouns: in this Lesson we propose to show the ambiguity that arises from the uncertainty of antecedents of pronouns.
Pronouns Must Have Unmistakable Antecedents:"A pronoun may be used a great number of times without destroying coherence, if it refers always to the same antecedent. In the following passage from Macaulay, "he" is used twelve times; yet the passage is firmly coherent:
"The situation of William was very different. He could not, like those who had ruled before him, pass an Act in the spring and violate it in the summer. He had, by assenting to the Bill of Rights, solemnly renounced the dispensing power; and he was restrained, by prudence as well as by conscience and honour, from breaking the compact under which he held his crown. A law might be personally offensive to him: it might appear to him to be pernicious to his people: but, as soon as he had passed it, it was, in his eyes, a sacred thing. He had, therefore, a motive, which preceding kings had not, for pausing before he passed such a law. They gave their word readily, because they had no scruple about breaking it. He gave his word slowly, because he never failed to keep it." (Macaulay: History of England.)
There is much danger that in some way the antecedent of a pronoun will be left uncertain. If the antecedent is shifted, if the pronoun stands without any antecedent, or with only a vague antecedent, or if the word to which it refers grammatically is not the word to which it refers in sense, ambiguity surely results. The following sentences are cases in point:
"Either way will be difficult, for the President will want the Secretary of War to be inferior in rank to the commanding general, as he will be more of a personal appointee, and so he will have a better control over the army."
Corrected:"Either way will be difficult, for the President will want the Secretary of War to be inferior in rank to the commanding general, because then the former will be more of a personal appointee, and he himself will so gain a better control over the army."
The first "he" refers to the Secretary of War, the second to the President; the shift in antecedent produces complete obscurity.
No doubt Banquo was ambitious, but it did not master him as it did Macbeth.
Corrected:No doubt Banquo was ambitious, but ambition (or the craving for advancement) did not master him as it did Macbeth.
In the original form, "it" is without an antecedent, because a pronoun may not refer grammatically to an adjective. The reader is left to supply the noun "ambition" from the use of the adjective "ambitious."
We went to the Capitol determined to vote against him, but got there too late for our votes to count, which seemed to our adherents a most unwise policy.
Corrected:We went to the Capital determined to vote against him, though this determination seemed to our adherents a most unwise policy, but we got there too late for our votes to count.
"Which" is here ambiguous, because its antecedent is vague. Speaking strictly, it has no antecedent, for "which" may not refer grammatically to a phrase or a clause, but, like all pronouns, must have one word as its antecedent. Disregarding, however, the grammatical fault, we may still condemn the sentence, because "which" may mean either the determination to cast a negative vote or the carelessness of coming late.
1. They (the Danes) did not care for grammar, and, consequently, their influence unsettled the inflections of the language and prepared the way for their complete disappearance.
Corrected.They (the Danes) did not observe the rules of grammar, and, consequently, their influence unsettled the language and prepared the way for the complete disappearance of inflection.
2. General Johnson's father, also a soldier, died in battle before his twentieth year.
Corrected.General Johnson's father, also a soldier, died in battle before his son was twenty.
In the first sentence, "their" refers grammatically to "the Danes," in sense to "inflections;" in the second, "his" refers grammatically to "father," in sense to "General Johnson." Be careful to make a pronoun refer grammatically to the word it modifies in sense. In all these cases, rewriting has increased the number of words, but when clearness is at stake, to think of the number of words is a "penny-wise, pound-foolish policy." (Composition and Rhetoric, Herrick and Damon, pp. 305-7.)
The Dispensation of the Fullness of Times.
NOTE I.
(Scripture Reading Exercise.)
OPENING OF THE DISPENSATION.
ANALYSIS.
REFERENCES.
I. Joseph Smith's Vision.
Pearl of Great Price--writings of Joseph Smith--"History of the Church," Vol. I, ch. i. Doc. & Cov. Sec. i.
II. Status of the Christian World Announced.
New Witness for God, ch. x, note 3.
III. The American Scriptures Revealed and Translated.
History of the Church. Vol. I, ch. ii; Vol. IV. ch. xxxi. Pearl of Great Price, p. 81 et seq, and note 5.
1. Dispensation of the Fullness of Times:A "dispensation," in a general way, has been already defined (Lesson VII, note I.) By "Dispensation of the Fullness of Times" is meant the dispensation which includes all others; and gathers to itself all things which bear any relation whatsoever to the work of God. Also it is the last dispensation, the one in which will be gathered together in one all things in Christ, both which are in heaven and which are on earth; even in Him. It is the dispensation which will see fulfilled all the decrees of God respecting the salvation of men and the redemption of the earth itself; and bears such relation to all other dispensations of the Gospel as the ocean does to all earth's streams. It receives and reunites them all in itself. (History of the Church, Vol. I, pp. 25-6.)
2. The Announcement of the Universal Apostacy:It is a most startling announcement with which the Prophet Joseph Smith begins his message to the world. Concerning the question, he asked God—"Which of all the sects is right, and which shall I join?" he says:
"I was answered that I must join none of them, for they were all wrong, and the personage who addressed me said that all their creeds were an abomination in His sight: that those professors were all corrupt: that 'they draw near to me with their lips, but their hearts are far from me; they teach for doctrines the commandments of men: having a form of godliness, but they deny the power thereof."[A]
[Footnote A: History of the Church, Vol. I, p. 6.]
This is a tremendous arraignment of all Christendom. It charges a condition of universal apostasy from God; especially upon Christendom that was dwelling in a fancied security of being the farthest removed from the possibility of such a charge was it severe. Each division of the so-called Christian Church felicitating itself with the flattering unction that its own particular society possessed the enlightened fullness of the Christian religion. While the boldness of this declaration of the young Prophet is astounding, upon reflection it must be conceded that just such a condition of affairs in the religious world is consistent with the work he, under the direction of divine Providence, was about to inaugurate. Nothing less than a complete apostasy from the Christian religion would warrant the establishment of the Church of Jesus Christ of Latter-Day Saints. Of sects there were already enough in existence. Division and subdivision had already created of confusion more than enough, and there was no possible excuse for the introduction of a new Christian sect. But if men through apostasy had corrupted the Christian religion and lost divine authority to administer the ordinances of the Gospel, it was of the utmost importance that a new dispensation of the true Christian religion should be given to the world. It should also be observed at this point, that Joseph Smith, then but a boy, scarcely removed from childhood, was not himself pronouncing judgment upon the status of Christendom. It was not he who declared the sects to be all wrong, their creeds an abomination, and the professors thereof corrupt. He of all persons, both on account of his extreme youthfulness and his lack of general information, was among the least qualified to pronounce upon such a question. Indeed, he himself confesses his unfitness for such an office. His seeking knowledge from God upon this very question—"which of all the sects is right?" is a confession of his own inability to determine the matter. No human wisdom was sufficient to answer that question. No man in all the world was so pre-eminent as to be justified in proclaiming the divine acceptance of one church in preference to another, or God's rejection of them all. Divine wisdom alone was sufficient to pass judgment upon such a question; and there is peculiar force in the circumstance that the announcement which Joseph Smith makes with reference to this subject is not formulated by him nor by any other man, but is given to him of God. God has been the judge of apostate Christendom, Joseph Smith but His messenger, to herald that judgment to the world.
3. Far Reaching Effect of First Direct Revelation in Modern Times:"How little that fair-haired boy, Joseph Smith, standing there in the unpruned forest, with the sunlight stealing through the trees about him, realized the burden placed upon his shoulders that morning by reason of the visitation he received in answer to his prayer!
Here is not the place for argument, that is to come later; but let us consider the wide-sweeping effect of this boy's vision upon the accepted theology of Christendom.
First, it was a flat contradiction to the assumption that revelation had ceased, that God had no further communication to make to man.
Second, it reveals the errors into which men had fallen concerning the personages of the Godhead. It makes it manifest that God is not an incorporeal being without form, or body, or parts; on the contrary, he appeared to the Prophet in the form of a man, as he did to the ancient prophets. Thus after centuries of controversy the simple truth of the Scriptures, which teach that man was created in the likeness of God—hence God must be the same in form as man—was reaffirmed.
Third, it corrected the error of the theologians respecting the oneness of the persons of the Father and the Son. Instead of being one person as the theologians teach, they are distinct persons, as much so as any father and son on earth; and the oneness of the Godhead referred to unity of purpose and of will; the mind of the one being the mind of the other, and so as to the wrill and other attributes.
The announcement of these truths, coupled with that other truth proclaimed by the Son of God, viz., that none of the sects and churches of Christendom were acknowledged as the church or kingdom of God, furnish the elements for a religious revolution that will affect the very foundations of modern Christian theology. In a moment all the rubbish concerning theology which had accumulated through all the centuries since the Gospel and authority to administer its ordinances had been taken from the earth, was grandly swept aside—the living rocks of truth were made bare upon which the Church of Christ was to be founded—a New Dispensation of the Gospel was about to be committed to the earth—God had raised up a Witness for himself among the children of men." (New Witness, pp. 173-4.)
4. Joseph Smith's Description of the Book of Mormon:"The records (in plates of the Book of Mormon) were engraven on plates which had the appearance of gold, each plate was six inches wide and eight inches long, and not quite so thick as common tin. They were filled with engravings, in Egyptian characters, and bound together in a volume as the leaves of a book, with three rings running through the whole. The volume was something near six inches in thickness, a part of which was sealed. The characters on the unsealed part were small, and beautifully engraved. The whole book exhibited many marks of antiquity in its construction, and much skill in the art of engraving. With the records was found a curious instrument, which the ancients called "Urim and Thummim," which consisted of two transparent stones set in the rim of a bow fastened to a breast plate. Through the medium of the Urim and Thummim I translated the record by the gift and power of God.
In this important and interesting book the history of ancient America is unfolded, from its first settlement by a colony that came from the Tower of Babel, at the confusion of languages, to the beginning of the fifth century of the Christian Era. We are informed by these records that America in ancient times has been inhabited by two distinct races of people. The first were called Jaredites, and came directly from the Tower of Babel. The second race came directly from the city of Jerusalem, about six hundred years before Christ. They were principally Israelites, of the descendants of Joseph. The Jaredites were destroyed about the time that the Israelites came from Jerusalem, who succeeded them in the inheritance of the country. The principal nation of the second race fell in battle towards the close of the fourth century. The remnant are the Indians that now inhabit this country. This book also tells us that our Saviour made His appearance upon this continent after His resurrection; that He planted the Gospel here in all its fullness, and richness, and power, and blessing; that they had Apostles, Prophets, Pastors, Teachers, and Evangelists; the same order, the same priesthood, the same ordinances, gifts, powers, and blessings, as were enjoyed on the eastern continent, that the people were cut off in consequence of their transgressions, that the last of their prophets who existed among them was commanded to write an abridgment of their prophecies, history, etc., and to hide it up in the earth, and that it should come forth and be united with the Bible for the accomplishment of the purposes of God in the last days." (History of the Church, Vol. IV, pp. 537-8.)
(Scripture Reading Exercise.)
ESTABLISHMENT OF THE CHURCH.
ANALYSIS.
REFERENCES.
I. Restoration of the Aaronic Priesthood.
Pearl of Great Price, pp, 98-151 and note.
II. Restoration of the Melchisedek Priesthood.
History of the Church, Vol. 1 ch. v. See Note 1.
III. Power and Authority of Priesthood.
History of the Church. Vol. ch. v and note at pp. 40-42.
IV. Organization of the Church.
Doc. and Cov. Sec. vii:20 and Ibid 18, 19. Also Sec. 84.
History of the Church, Vol. 2 chs. viii, ix. Doc. and Cov. Sec. xx. Outlines of Ecclesiastical History, pp. 316-334 and note.
1. Priesthood:"Priesthood is power which God gives to man, by which man becomes an agent of God; an authorized officer in his kingdom, with the right and power to teach the laws of the kingdom, and administer the ordinances by which foreigners and aliens are admitted to citizenship. It gives man the right and power to act in God's stead,—thus: If a man endowed with the proper degree of the priesthood takes one who believes the gospel and baptizes him for the remission of sins in the name of the Father, Son and Holy Ghost, the act of that authorized servant of God is just as valid as if the Lord Jesus Christ himself did it, and remission of sins will follow. So also if an authorized servant of God lays on hands to impart the Holy Ghost, the Holy Ghost will be given, inasmuch as all is done as the law of the Lord directs. So in preaching, exhorting, warning; whether it be by God's own voice, or the voice of his servants, it is the same. Man through receiving the priesthood becomes God's agent; and the Lord is bound to recognize the ministrations of his agents so long as they act in accordance with the terms by which they hold that agency. Such is priesthood." (Outlines, p. 364.)
"The power and authority of the Higher or Melchisedek Priesthood, is to hold the keys of all the spiritual blessings of the church—To have the privilege of receiving the mysteries of the kingdom of heaven—to have the heavens opened unto them—to commune with the general assembly and church of the first born, and to enjoy the communion and presence of God the Father, and Jesus the Mediator of the new covenant. The power and authority of the lesser, or Aaronic priesthood, is to hold the keys of the ministering 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." (Doc. & Cov. Sec. 107, vers. 18-20.)
2. Reflections on the Restoration of the Aaronic Priesthood:The same qualities of directness and simplicity, are to be observed in the ordination of Joseph Smith and Oliver Cowdery to the Aaronic Priesthood, by John the Baptist. This is the more surprising when the circumstances connected with that event are taken into account. The Aaronic Priesthood had not been upon the earth for many centuries; it is to be restored by the great forerunner of Messiah, whose business it is to prepare the way before him; he descends out of heaven in a pillar of light, and appears to Joseph Smith and Oliver Cowdery and lays his hands upon them—I am bold to affirm it as my steadfast belief that any mere enthusiast or imposter would have taken advantage of these really dramatic circumstances to have indulged in something theatrical in the ceremony of ordination that was to follow. Some reference to the long absence of the Priesthood from the earth; some glowing words relative to its importance; the awful solemnity of conferring part of God's power on men; the honor these men received in having it bestowed upon them—the temptation to the mere enthusiast or imposter to have indulged in some extravagant expression would have been simply irresistible. But hear what the angel said:
Upon you, my fellow-servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels and the gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness. That was all, except that the messenger explained that he acted under the direction of Peter, James and John, that a higher Priesthood would later be conferred upon them, and commanded them each to baptize the other.
The simplicity, directness and appropriateness of this ordination in the presence of such temptation to introduce pomp and ceremony, stamp it with the seal of truth. It is just such an ordination as we would expect—upon due reflection—an angel to make, full, covering all necessary ground, but simple and direct." (New Witness for God, pp. 225-6.)
The Line of the Restoration of the Meichisedek Priesthood:The promise to confer upon Joseph and Oliver the Melchisedek Priesthood was fulfilled; but as there is no definite account of the event in the history of the Prophet Joseph, or, for matter of that, in any of our annuals, the evidences of the fact of their ordination to the higher or Melchisedek Priesthood promised them by John the Baptist, are presented now, together with a consideration of the place where, and the time when, the great event occurred.
The Prophet Joseph, in a communication to the Church, under date of September 6, 1842, makes undoubted allusion to the restoration of the Melchisedek Priesthood in the course of an ecstatic review of the great things God had revealed to him. He said: "And again, what do we hear? Glad tidings from Cumorah; Moroni, an angel from heaven, declaring the fulfillment of the prophets—the book to be revealed. A voice of the Lord in the wilderness of Fayette, Seneca county, declaring the three witnesses to bear record of the book. The voice of Michael on the hanks of the Susquehanna, detecting the devil when he appeared as an angel of light. The voice of Peter, James and John in the wilderness between Harmony, Susquehanna county, and Colesville, Broome county, on the Susquehanna river, declaring themselves as possessing the keys of the kingdom, and of the Dispensation of the Fullness of Times." (Doctrine and Covenants, Sec. cxxviii:20.)
In one of the early revelations given to the Prophet Joseph, the Lord makes most direct reference to the restoration of the higher Priesthood through the ministration of Peter, James and John. The subject matter of the revelation is the Sacrament of the Lord's Supper; and in the course of it the Lord promises to "drink of the fruit of the vine" with his servants on earth to whom the revelation is addressed; "and with Moroni, * * * * and also Michael, or Adam, the father of all. * * * * * and also with Peter, and James, and John, whom I have sent unto yon, by whom I have ordained you and confirmed you to be Apostles, and special witnesses of my name, and bear the keys of your ministry, and of the same things which I revealed unto them: unto whom I have committed the keys of my kingdom, and a dispensation of the Gospel for the last times; and for the fullness of times." (Doctrine and Covenants, Sec. xxvii.) This revelation was given some time early in August, 1830, but only the first four verses were written at that time. The rest of it was written in September of that year. (See chapters xi of this volume.) These two allusions—the one by the Prophet and the other by the Lord—to the restoration of the Melchisedek Priesthood not only make clear the fact that the Melchisedek Priesthood was restored in accordance with the promise of John the Baptist when conferring the Aaronic Priesthood, but they make it possible to fix upon the place where, and approximately the time when, the event occurred. Undoubtedly the place where the ordination was performed was on the banks of the Susquehanna river, in the wilderness between Colesville, in Broome county, New York, and Harmony, in Susquehanna county Pennsylvania; for it is there the Prophet says the voice of Peter, James and John was heard declaring themselves as "possessing the keys of the kingdom, and of the dispensation of the Fullness of Times;" for which appearing and declaration there could be no other occasion than the ordination of Oliver and Joseph to the Melchisedek Priesthood in fulfillment of the promises made by John the Baptist. The time at which the ordination took place was evidently between the 15th of May, 1829, and August, 1830. The last named date is the one under which the Lord so definitely referred to the circumstance of having sent Peter, James and John to ordain Joseph and others to be Apostles, even special witnesses of His name, and unto whom he had committed the keys of the kingdom. Hence the time of the ordination must have been between those two dates.
From information contained in other revelations, however, this period within which the Melchisedek Priesthood was restored may be considerably reduced. In April, 1830, a revelation was given concerning the organization and government of the Church, and in that revelation the Lord said: "Which commandments (i. e. to organize the Church) were, given to Joseph Smith, Jun., who was called of God, and ordained an Apostle of Jesus Christ, to be the first Elder of this Church; and to Oliver Cowdery, who was also called of God, an Apostle of Jesus Christ, to be the second Elder of this Church, and ordained under his hand." (Doctrine and Covenants, Sec. xx:2, 3.) This allusion to the ordination of these men to the apostleship reduces the time of their ordination to the period between the 15th of May, 1829, and April 6, 1830.
But the time within which the ordination took place may be still further reduced. In a revelation bearing the date of June, 1829, making known the calling of the Twelve, the Lord said: "I speak unto you, even as unto Paul mine Apostle, for you are called even with that same calling with which he was called." As this could scarcely be said of men who had not been ordained to the same holy apostleship as that held by Paul, and consequently to the Melchisedek Priesthood, the conclusion is reasonable that the ordination promised by John the Baptist, doubtless occurred some time between May 15, 1829, and the expiration of the month of June of that same year. (History of the Church, vol. I, pp. 40-41, note.)
3. The Organization of the Church of Christ:In all things, the two young men, Joseph Smith and Oliver Cowdery, waited for direction from the Lord, and hence did not undertake to organize the church until he commanded them. It was in obedience to a commandment from the Lord, therefore, that they appointed the sixth day of April, 1830, as the time to organize the church. Several persons who had been baptized, and a few of their friends, met at the house of Peter Whitmer, Sen., in Fayette, Seneca county, in the state of New York, to affect that organization. The meeting was opened by solemn prayer after which, according to previous commandments, the Prophet Joseph called upon the brethren present to know if they would accept himself and Oliver Cowdery as their teachers in the things of the Kingdom of God; and if they were willing that they should proceed to organize the church according to the commandment of the Lord. To this they consented by unanimous vote. Joseph then ordained Oliver an Elder of the Church of Jesus Christ; after which Oliver ordained Joseph an Elder of the said church. The sacrament was administering and those who had been previously baptized were confirmed members of the church and received the Holy Ghost by the laying on of hands. Some enjoyed the gift of prophecy, and all rejoiced exceedingly. (See Note 4, end of section.)
While the church was yet assembled a revelation was received from the Lord, directing that a record be kept in the church, and that in it Joseph be called a seer, a translator, a prophet, an apostle of Jesus Christ, an elder of the church; and the church was commanded to give heed to all his words and commandments which he should receive from the Lord; accepting his word as the word of God in all patience and faith. On condition of their doing this the Lord promised them that the gates of hell should not prevail against the church; but on the contrary he would disperse the powers of darkness from before them and shake the heavens for their good.
4. The Voice of God and the Voice of the People in Church Government:Thus the church was organized; and in that organization we see the operation of two mighty principles—the voice of God; the consent of the people. At the time that Joseph and Oliver received instruction to ordain each other to be elders of the church, they were told to defer their ordination until such time as would be practicable to get their brethren who had been and who would be baptized assembled together: for they must have the sanction of their brethren before they ordained each other elders of the Church; and their brethren must decide by vote whether they would accept them (Joseph and Oliver) as spiritual teachers. Thus, notwithstanding Joseph and Oliver had been ordained apostles under the hands of Peter, James and John, and had doubtless re-ordained each other as already stated, yet when it came to being ordained Elders of the church, and made the spiritual leaders of it, it must be done by the common consent of the church; and thus early we see enforced that law which says: All things shall be done by common consent in the church, by much prayer and faith. But no sooner was the church organized than a prophet, a seer, a translator, is appointed and the church commanded to give heed to his words, and to receive them as coming from the mouth of the Lord himself. Here in the very inception of the church organization is clearly established the great truth, the grand principle, that in the government of the church there is to be a union of the voice of God and the consent or voice of the people. Notvox populi, vox Dei;norvox Dei, vox populi;butvox Dei et vox populi.[A](Outlines, pp. 319-21.)
[Footnote A: The voice of God and the voice of the people.]
(Scripture Reading Exercise.)
DOCTRINAL AND ORGANIC DEVELOPMENT (Note 1).
ANALYSIS.
REFERENCES.
I. The Name of the Church:
1. The Church of Christ.
2. The Church of the Latter Day Saints.
3. The Church of Jesus Christ of Latter Day Saints.
History of the Church, Vol. II p. 79, 62—See title of minutes as also minutes and footnote; also Ibid pp. 79, 249. Doc. & Cov. Sec. cxv. and History of the Church Vol. III, pp. 23-4 and note 2, note 1.
II. The first officers of the Church:
1. Elders.
2. Priests.
3. Teachers.
4. Deacons.
Doc. & Cov. Sec. xx. New Witness for God, ch. xxiv.
III. Subsequent additions of officers and Councils.
1. The Presidency of the Church.
2. High Priests.
3. Bishops.
4. Standing High Councils.
5. Councils of the Seventy.
Doc. & Cov. Sec. xx; 65-67. Also Ibid Secs, lxxxiv, cvii; cxxiv, (Presidency.)
Doc. & Cov. Sec. xx; 2, 3. History of the Church Vol. I pp. 76-78. Ibid 243 and foot note. Ibid p. 267. Ibid p. 334 (Doc. & Cov. Sec. xc; 6. And Vol. II p. 176. Doc. & Cov. Sec. cvii-22.)
History of the Church Vol. I pp. 175-6 and foot notes.
Doc. and Cov. Sec. xli; 9 and foot note lxxii; 1-15.
Doc. & Cov. Sec. cii. History of the Church, Vol. II ch. ii.
Doc. & Cov. Sec. xviii, also Sec. cvii. History of the Church, Vol. II, ch. xiii. And the foot notes. Also Seventy's Year Book No. 1, Lesson i, ii, iii.
1. Development of the Church and its Doctrine:Only the merest outline can be indicated on the Doctrinal and Organic development of the Church in this and the succeeding (which is the concluding) LESSON of this Year Book. It should be understood, however, that we have been merely led up to the Dispensation of the Fullness of Times, not into it. These sketches are merely traced to give something like completeness to our outline History of the Dispensations, but it should be remembered of course that they are outlines throughout, and that these of the last dispensation, the most incomplete.
2. The Evolution of the Name of the Church:"For thus shall my Church be called in the last days, even the Church of Jesus Christ of Latter-day Saints." It will be observed that the Lord gives to the Church its official name, "The Church of Jesus Christ of Latter-day Saints." Previous to this the Church had been called "The Church of Christ," "The Church of Jesus Christ," "The Church of God," and by a conference of Elders held at Kirtland in May, 1834, (see Church History, vol. 2 pp. 62-3), it was given the name "The Church of the Latter-day Saints." All these names, however, were by this revelation brushed aside, and since then the official name given in this revelation has been recognized as the true title of the Church, though often spoken of as "The Mormon Church," the "Church of Christ," etc. The appropriateness of this title is self evident, and in it there is a beautiful recognition of the relationship both of the Lord Jesus Christ and of the Saints to the organization. It is "The Church of Jesus Christ." It is the Lord's. He owns it. He organized it. It is the Sacred Depository of His truth. It is His instrumentality for promulgating all those spiritual truths with which He would have mankind acquainted. It is also His instrumentality for the perfecting of the Saints, as well as for the work of the ministry. It is His in all these respects. But it is an institution which also belongs to the Saints. It is their refuge in principle, doctrine; and they have joint ownership in it with Jesus Christ, which ownership is beautifully recognized in the latter part of the title. "The Church of Jesus Christ of Latter-day Saints," is equivalent to "The Church of Jesus Christ;" and "The Church of the Latter-day Saints." (History of the Church, vol. III, p. 24.)
3. The Presidency:The idea of Presidency of the Church like all things else seems to have passed through a course of development. At the first organization effected on the 6th of April, 1830, Joseph Smith and Oliver Cowdery were sustained as the First and Second Elders of the Church (Doc. & Cov. Sec. xx and Sec. xxi, History of the Church, vol. I, pp. 76-78.) Subsequently on the 25th of January, 1832, Joseph Smith was ordained President of the High Priesthood at a conference at Amherst, Ohio; in which position he was sustained by a general conference of the Church held in Zion (Independence, Mo.), on the 26th of April, 1832. On March 8th, 1833, a revelation was given announcing Sidney Rigdon and Frederick G. Williams to be equal with the Prophet in holding the keys of the kingdom (Doc. & Cov. Sec. xc:6); on the 18th of the same month, these brethren expressed the desire to be ordained to their office. "Accordingly," remarked the Prophet, "I laid my hands on Brother Sidney and Frederick, and ordained them to take part with me in holding the keys of this last kingdom and to assist in the Presidency of the High Priesthood, as my counselors." (History of the Church, vol. I, p. 334.)
On the 5th of December, 1834, Oliver Cowdery was brought into the Presidency of the High Priesthood—which is also the Presidency of the Church—taking his place as "Second Elder" of the Church (see History of the Church vol. II, p. 176 and foot note). In pursuance of this arrangement it will be found on the title page of the "Doctrine and Covenants" Issued at Kirtland in August, 1835, that these four brethren are set forth is the Presiding Elders of the Church, as follows:
Compiled byJoseph Smith, Junior,Oliver Cowdery,Sidney Rigdon,Frederick G. Williams,(Presiding Elders of Said Church).
Compiled by
Joseph Smith, Junior,
Oliver Cowdery,
Sidney Rigdon,
Frederick G. Williams,
(Presiding Elders of Said Church).
On March the 28th, 1835, however, a revelation was received in which it is said: "Of the Melchisedek Priesthood, three presiding High Priests, chosen by the body, appointed and ordained to that office, and upheld by the conference, faith, and prayer of the church, form a quorum of the Presidency of the church." (Doc. & Cov., Sec. 107, ver. 22.) And to this law the matter of Presidency of the High Priesthood and of the Church, the latter always goes with the former, has been conformed.
4. The Evolution of Church Government:Next to the evidence of divine authority furnished by the spirit of church government is the manner in which that government was brought into existence. "Governments," remarks Herbert Spencer, "are not made, they grow." A remark which is as true of ecclesiastical as of civil government: and although the growth of the church government founded by Joseph Smith was rapid, it was, nevertheless, a growth, a development; it was not made. What I mean is there was no plan more or less elaborate formed by the prophet, a mental creation of officers with duties assigned, powers defined and authority limited, and then an organization effected in accordance with such a plan. On the contrary the organization at the beginning was extremely simple. Before the church was organized both the Melchisedek and Aaronic Priesthood had been conferred on Joseph Smith, but the only officer known to the church at its organization, April 6th, 1830, were elders, priests, teachers and deacons. It was not until the 4th of February, 1831, that a bishop was appointed, and then of course by revelation. Then in November following it was made known that other bishops were to be appointed. The first high council in the church was not organized until February 17th, 1834. The quorum of the Twelve Apostles and quorums of Seventy were not organized until the winter of 1835. Thus throughout, an officer was appointed today and his duties defined; another officer was appointed tomorrow or next year and an explanation given of his duties and perhaps a limit fixed to his authority, Thus line was given upon line, precept upon precept: the prophet and those co-operating with him being apparently unconscious that they were gradually developing a system of government, each part of which was beautifully adjusted to every other part and to the whole. This gives evidence that if there was no general plan for this organization in the mind of Joseph Smith, there was a plan in the mind of God who through the instrumentality of this man was founding his church. Joseph Smith, under God's direction, was building better than he knew. He as well as others associated with him were called upon to lay the foundation of a great work—how great they knew not. One may stand so close to a mountain that he perceives neither the vastness of the pile nor the grandeur of its outlines. Not until one recedes from it some distance does the magnificence of its snow-capped peaks, the solemnity of its rugged cliffs, and deep ravines stir the sensibilities of the soul. So with this work established through the labors of Joseph Smith and his associates. They stood too close to it to comprehend its greatness; too absorbed in its parts to contemplate much less fully understand the meaning and harmony of the whole. It was not until the work was well advanced towards its completion, and men had receded some distance from it in time that they began to be aware that out of the parts given to them developed so sublime a system of ecclesiastical government, the like of which was not to be found in all the world." (A New Witness for God, pp. 255-7.)
(Scripture Reading Exercise.)
DOCTRINAL AND ORGANIC DEVELOPMENT (Continued.)
ANALYSIS.
REFERENCE.
IV. Organization of Stakes of Zion.
1. Zion.
2. Stakes of Zion.
Book of Mormon, III Nephi, ch. xxi:20-25. Missouri Persecutions, chs. ii, iii. Doc, & Cov. Sec. lvii:1-5. History of the Church, Vol. I, pp. 188-191.
History of the church, Vol. II, pp. 513-514 and note.
V. Doctrinal Growth.
New Witness for God, chs. xiv and xv. See also History of the Church, Vol. IV. Introduction, pp. xxxiii-xli and note.
VI. The Order and Presidency of all Dispensations.
History of the Church, Vol. IV Introduction, pp. xxxix-xli; Mormon Doctrine of Deity, pp.
Zion:The word Zion is variously employed: "This is Zion, the pure in heart." (Doc. & Cov.) In this instance the word refers to a people who are declared to be the pure in heart. In the south part of Jerusalem is a hill frequently spoken of in Jewish scripture as Zion, or Mount Zion. Then Enoch the seventh from Adam gathered the righteous and built a city, "that was called the city of Holiness, even Zion." The Lord in speaking to Enoch about the great events to take place in the last days, in which He would come to the earth in His glory, said He would with righteousness and truth sweep the earth as with a flood to gather His elect to "an holy city. * * * and it shall be called Zion, a new Jerusalem." The Nephite prophet, Moroni, tells us that Ether in vision saw the days of the coming of the Son of Man, and that "he spake concerning a new Jerusalem upon this land (America)," that was to built up unto the remnant of the seed of Joseph. (Ether xiii.) Jesus also after his resurrection, when He visited the Nephites on the American continent, told them that He would establish them upon this land, and if the Gentiles would not harden their hearts, but would repent of their sins, they should be included in the covenant, and should assist in building up the city New Jerusalem. (III Nephi xx.) The word Zion, then, is applied to a people; it is the name of a hill in the south part of Jerusalem; it is the name of a city built by Enoch and his people; it is to be the name of a city built in the last days by the saints of the Most High upon the continent of America. (Missouri Persecutions; also Outlines of Eccl. History, pp. 349-50.)
The Land of Zion:"When the Book of Mormon was revealed and it became known that the Americas were precious lands of promise, and that God had such a high destiny for the two continents as is described in the Book of Mormon, that among other things America was the place where the Zion of God should be built in the last days, the brethren in those early days very naturally became anxious to know where the city of Zion would be located. After much striving for the knowledge, the place of Zion was at last revealed to them. The Lord indicated the place for the commencement of the building of Zion, and the place for the temple upon which the glory of God should rest by day and by night. This place was declared to be near Independence, Jackson county, Missouri. The site for the temple and the land around about was dedicated under the supervision of the prophet, and the Saints in the eastern states were commanded to gather to this place. They did so, and lived there some three years when their enemies rose up against them and expelled them from the land under circumstances of great cruelty and hardship. The Saints, who had been driven from their homes, accounted themselves exiles from Zion, and there was much disappointment in Israel because, apparently the promises of God had failed them; for they looked forward to an unbroken possession of the land, notwithstanding the word of the Lord to the contrary. (See Introduction to Volume III of the History of the Church, pp. xxxii-xxxix.) Shortly after this, three years later, a still further removal was made into the counties of northern Missouri, and finally, as you know, the entire Church was expelled from the state of Missouri and had to take refuge in Illinois. The prophet with his usual activity began the establishment of stakes of Zion in Illinois, especially at Nauvoo and vicinity. Meantime the Saints were questioning much concerning Zion, and the privilege of dwelling therein. At the April conference, preceding his martyrdom, the prophet alluded to these disappointments, and he spake of Zion at considerable length. I want to read to you his words on that occasion. The Saints had too narrow a conception of Zion, and of the purpose of God with reference to her; and hence the prophet, in the course of his remarks, said:
"You know there has been a great discussion in relation to Zion, where it is, and where the gathering of the dispensation is, which I am now going to tell you. The prophets have spoken and written upon it, but I will make a proclamation that will cover a broader ground. The whole of America is Zion itself, from north to south, and is described by the prophets who declared that it is Zion, where the mountain of the Lord shall be, and it shall be the center of the land. I have received instructions from the Lord that from henceforth wherever the elders of Israel shall build up churches and branches unto the Lord, throughout the states (having reference to the United States, of course) there shall be a stake of Zion. In the great cities, as Boston, New York, etc., there shall be stakes. It is a glorious proclamation, and I reserved it to the last, and designed it to be understood that this work shall commence after the washings and anointings and endowments have been performed here (i. e. in Nauvoo)."
The martyrdom of the prophet and the exodus to the mountains consequent upon that martyrdom made it impossible to carry out this policy of building up stakes of Zion in Boston, New York and other eastern cities. The Church found that it had all it could do in establishing itself in the valleys of the Rocky mountains, where it might fulfill the predictions of the prophet of this dispensation, to the effect that the Saints would become a great and powerful people in the midst of the Rocky mountains. Sometimes, however, I have wondered if we have not too much set our hearts upon these valleys, upon this state of Utah and these surrounding states; and if—like the Saints in the earlier history of the Church, when inhabiting Jackson county, we have not limited our conceptions of Zion by lines that are altogether too narrow. Last fall, as I journeyed through the eastern states, through New England, and in the south, and realized that in the southern states there are more than 10,000 of our people, and in the Eastern States mission more than 3,000, and in the Northern States mission a still greater number than in the Eastern States, I wonder if it would not be possible to establish stakes of Zion in the eastern and southern states as well as in Canada, in Mexico, in Oregon, in Arizona, or Colorado. Would it not be just as legitimate to establish stakes of Zion in South Carolina, in Florida, in Vermont or New York, as it is to establish stakes of Zion in these other places I have named? The whole land of America, the two great continents, is Zion, the land of Joseph; and I believe that the elements are forming, that God is so tempering the minds of men, so making them receptive of the truth, that by a strong, intelligent proclamation of the gospel, that God has entrusted to His Church, it may become possible for stakes of Zion to be established all over this land." (Defense of the Faith and the Saints, pp. 437-440.)
A Stake of Zion:A Stake of Zion is a division of the church territorially that embraces several wards[A]and branches. There is no set number of wards or branches necessary to constitute a Stake. That is arranged according to convenience. The Stake is presided over by a president, who is a High Priest, assisted by two other High Priests as counselors. They constitute the Presidency of the Stake, and preside over the organization in that Stake much in the same way that the President of the Church presides over the entire church; but is subject of course to the general authorities of the church.
[Footnote A: Wards: The Stakes are divided into ecclesiastical wards, presided over by a bishopric, consisting of a bishop aided by two high priests as counselors, unless the bishop is a literal descendant of Aaron, in which event he has authority to act as bishop without counselors. The bishopric has a direct general presidency over the quorums of the lesser priesthood in his ward, and presides even over those holding the Higher Priesthood as members of his ward; but not over the quorums of the Higher Priesthood as quorums.]
In each Stake is a Standing High Council, over which the Presidency of the Stake—or the President or either one of the counselors, when circumstances render it impossible or inconvenient for all to be present—preside. This forms the highest judicial tribunal in the Stake.
One or more Patriarchs are appointed to confer upon the people patriarchal blessings within the Stake. The High Priests are organized into a quorum with a presidency over them as already explained. The Elders are organized into one or more quorums, according as they are numerous enough for one or a number of quorums; and with the High Priests constitute the standing ministry in the Stake. (Outlines, pp. 374-375.)
Fitness in Doctrine Development:"Not only did our Prophet start right but he continued right. He not only received the gospel through the ministration of an angel; but he received his authority to preach it, administer its ordinances and build up the Church of Christ from those who last held the keys of that authority on earth. From John, who when on earth was called the Baptist, now raised from the dead and become an angel of God, he received the Aaronic Priesthood, which gave him power to preach repentance and baptize for the remission of sins, from Peter, James and John, the three chief apostles of the dispensation ushered in by the personal ministry of the Lord Jesus, he received the keys of the Melchisedek Priesthood—the Holy Apostleship, which gave him power to establish the church of Christ to the uttermost and regulate all its affairs; from Moses he received the keys of the gathering of Israel from the four quarters of the' earth and the leading of the ten tribes from the land of the north; from Elijah the keys of the priesthood to turn the hearts of the fathers to the children, and the hearts of the children to the fathers, according to the prediction of Malachi. Thus he was called and ordained of God through divinely appointed agents as was Aaron, and therefore fulfilled the law which provides that those who minister for men in things pertaining to God, must be called of God as Aaron was, by prophecy and revelation. In this development of the work of God, one sees a fitness of things. Look for a moment at the work God has proposed to himself to accomplish: The time has come for the restoration of the Gospel; for the re-establishment of his church; for the ushering in of the Dispensation of the Fullness of Times in which he has promised to gather together in one all things in Christ, "both which are in heaven, and which are on earth." A reign of peace, a reign of righteousness is about to be inaugurated—the Millennium which the scriptures promised—long looked for by earth's troubled children—despaired of—given up—is about to be realized! The remnant of Israel is to be gathered to Zion; Jerusalem is to be established, no more to be thrown down; the nations are to beat their swords into plow-shares, and their spears info pruning-hooks and nation shall not lift up sword against nation, nor shall they learn war any more—the earth is to rest from its wickedness. To bring this to pass, the cooperation of man is necessary—his obedience, his righteousness. To secure that obedience, that co-operation, faith is needed; and as faith is based on evidence, God proceeds to create the evidence by bringing a witness into existence who can not only testify of God's existence, but also of his purposes. He then enlarges the evidence by bringing forth the Book of Mormon, the voice of entire nations of people speaking out of the dust of ages, testifying that the Lord is God, that Jesus in the Christ, that the gospel is the power of God unto Salvation; and by thus increasing the evidence the foundation for faith was enlarged; and by establishing faith in the hearts of men the seed of obedience was planted. For faith is the incentive to action, the cause of obedience, and the foundation of all righteousness. When the work reached that stage of development that men could be taught repentance, and receive baptism for the remission of sins, who so qualified or who with more propriety could be sent to deliver the keys of the priesthood that is especially appointed to cry repentance and administer baptism than the teacher of repentance and the Baptists? Or, when the time came for the restoration of the apostleship, who could restore it save those who last held the keys of it on earth—Peter, James and John? Who so fit to restore the keys of the gathering of Israel and leading the ten tribes back from the north as Moses, the great prophet of Israel? Who so fitting to restore the keys of the priesthood which should turn the hearts of the fathers and children, towards each other as Elijah, of whom it was prophesied that he would do that work? Thus throughout there was a fitness in the development of the great work of God in the last days—an appropriateness to be observed in the personages employed to restore the keys of authority which opened up the several departments of the great dispensation. And it is to be observed, too, that this fitness of things as here pointed out was not the result of working to a well-matured plan in the mind of Joseph Smith; he was too young and too inexperienced to preconceive it all and then set himself at work to unfold it in such beautiful order. It was of course working to a well-matured plan, but the plan existed in the mind of God; and it was given to Joseph Smith piece-meal—incident followed incident without an apparent suspicion in his mind that each incident was a step in the progress of the mighty march of events matured in the mind of God—each key of authority, or part of the gospel but a fragment of a mighty and consistent whole that God was unfolding. The consistency and appropriateness of the development Joseph Smith never spoke of; it was left for others to note these things after the work was well advanced in he course of its development. The Prophet received the messengers God sent to him, and under their instruction proceeded with the unfoldment of the purposes of the Lord, and left it to others to admire the work and note the evidences of God's directing hand in the order of the events and the appropriateness of the parties entrusted with the introduction of the various departments of it." (New Witness for God, p. 219-222.)