SECTION II.
1. The Restoration of the Aaronic Priesthood.—While engaged in the work of translating the Book of Mormon, Joseph and Oliver found reference made in the record to baptism for the remission of sins; and on the 15th of May, 1829, they went into the woods to inquire of the Lord about it. While thus engaged a messenger from heaven descended in a cloud of light and announced himself to be John, the same that is called the Baptist,[10] in the New Testament. He placed his hands upon the heads of Joseph and Oliver and ordained them to the Aaronic Priesthood.[11] He explained that this priesthood held the keys of the ministration of angels, the gospel of repentance and of baptism for the remission of sins, but had not the power of laying on hands for the gift of the Holy Ghost. He promised them also that the priesthood he then conferred upon them should never be taken again from the earth, until the sons of Levi offer an offering unto the Lord in righteousness. [See note 1, end of section.]
2. John stated that he was acting under the direction of Peter, James and John, who held the keys of the Melchisedek Priesthood, which he said would in due time be conferred upon them. He then commanded Joseph to baptize Oliver, and afterwards Oliver to baptize Joseph.[12] After their baptism they were both filled with the spirit of prophecy and predicted many things concerning the rise and progress of the work. The angel also commanded them to each re-ordain the other to the Priesthood—Joseph to first ordain Oliver, and afterwards Oliver to ordain Joseph. To this commandment they were obedient, and thus the Aaronic Priesthood, the power from God which gives the right to those who receive it to preach repentance and to administer baptism for the remission of sins, was restored to men.
3. For a season, doubtless in order to avoid persecution, which constantly increased in bitterness, Joseph and Oliver kept their baptism and ordination to the Aaronic Priesthood a secret; but as men's minds were wrought upon to inquire after the truth, they at last let it be known that they had received authority to baptize for the remission of sins, and a number of people received the ordinance at their hands.
4. Restoration of the Melchisedek Priesthood.—Some time in June, 1829,[13] the promise made by John the Baptist to Joseph and Oliver, at the time he conferred the Aaronic Priesthood upon them—viz., that they should receive the higher or Melchisedek Priesthood, was fulfilled. This Priesthood was conferred upon them by Peter, James and John, probably in the wilderness between Harmony, Susquehanna county, and Colesville, Broome county, on the Susquehanna River.[14] [See note 2, end of section] It is quite evident from the prominence given to these three apostles in the New Testament, that they held the keys of this Priesthood; and that of the three Peter was the chief. To him the Lord said: "I will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven."[15] It was eminently proper therefore that these three apostles should be the ones to restore to the earth the Melchisedek Priesthood by conferring the apostleship upon Joseph and Oliver.
5. As after receiving their ordination under the hands of John the Baptist they were required to re-ordain each other, so after receiving the apostleship under the hands of Peter, James and John they re-ordained each other, Joseph first re-ordaining Oliver, and afterwards accepting re-ordination at his hands.[16]
6. The power and authority of this Melchisedek Priesthood [see note 3, end of section] is to hold the keys of all the spiritual blessings of the church, and those holding it have the privilege of receiving the mysteries of the kingdom of heaven—they have the right to have the heavens opened unto them—to commune with the general assembly and church of the First Born, and to enjoy the communication and presence of God the Father and Jesus the Mediator of the new covenant.[17] Hence, clothed with this power, Joseph and Oliver were authorized to organize the Church of Christ in the earth.
7. The Organization of the Church of Christ.—In all things, however, the two young men 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. Six persons[18] 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 effect that organization. The meeting was opened by solemn prayer, after which, according to previous commandment, 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;[19] after which Oliver ordained Joseph an elder of the said church. The sacrament was administered 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.]
8. While the church was yet assembled a revelation was received from the Lord,[20] 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.
9. 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[21] 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,[22] yet when it came to being ordained elders of the Church,[23] 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."[24] 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 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. Not vox populi, vox Dei;[25] nor vox Dei, vox populi;[26] but vox Dei et vox populi.[27]
10. Revelation on Church Government and Discipline.—Previous to the organization of the church, a very important revelation was given—in fact it was the revelation which pointed out the date on which the church was to be organized[28]—which teaches many important truths and points out the duties of the members of the church and also the duties of the officers of the church—so far as the officers of the church at that time had been given. That revelation announces the following doctrines:—
I. Of the Existence of God.—There is a God in heaven who is infinite and eternal from everlasting to everlasting—unchangeable; the framer of heaven and earth and all things which are in them.
II. Of the Creation and Fall of Man.—God created man male and female, after his own image, and in his own likeness created he them. He gave them commandment that they should love and serve him, and that he should be the sole object of their worship. But by the transgression of these holy laws man became sensual and devilish—fallen man.
III. Of Jesus Christ.—The Almighty God gave his Only Begotten Son as a ransom for fallen man, as it is written of him in the scriptures. He suffered temptations, but gave no heed to them; he was crucified, died, and rose again the third day; he ascended into heaven to sit on the right hand of his Father, to reign with almighty power according to the will of God. As many as believe on him and are baptized in his holy name—enduring in faith to the end—shall be saved. Not only those who believed after he came in the flesh; but all those who from the beginning believed in the words of the holy prophets, who testified of him in all things.
IV. Of the Holy Ghost and the Trinity.—The Holy Ghost beareth record of the Father and of the Son—is God's witness. The Father, Son and Holy Ghost constitute the Holy Trinity—one God or grand Presidency of heaven and earth, infinite, eternal.
V. Of Justification and Sanctification.—Justification and sanctification come through the grace of God, and are just and true principles. That is, the grace of God supplies the means or conditions of justification and sanctification, and it is for man to apply those means of salvation. The means or conditions of justification and sanctification are that men love and serve God with all their might, mind, and strength. That would lead them to exercise faith in God, repentance of sin and baptism for the remission of sins, laying on of hands for the Holy Ghost, and the pursuit of a godly life and conversation—the old conditions of salvation.[29]
VI. Of Falling from Grace.—It is possible for men to fall from grace and depart from the living God, therefore the saints are admonished to take heed and pray always, least they fall into temptation. Even those who are sanctified are cautioned to take heed.
VII. Of Baptism.—All who humble themselves before God, and desire to be baptized and come forth with broken hearts and contrite spirits, and witness before the church that they have truly repented of all their sins, and are willing to take upon them the name of Jesus Christ, having a determination to serve Him to the end, and truly manifest by their works that they have received of the spirit of Christ unto the remission of their sins—shall be received by baptism into the church.[30] No person, however, can be received into the church of Christ, unless he has arrived unto the years of accountability[31] before God, and is capable of repentance.
VIII. Of the Manner of Baptism.—The person who is called of God, and has authority from Jesus Christ to baptize, shall go into the water with the person who has presented him or herself for baptism, and shall say—calling him or her by name—"Having been commissioned of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen."[32] Then shall he immerse him or her, and come forth again out of the water.
IX. Of Confirmation.—Confirmation into the church follows baptism and is performed by the laying on of hands, by those who have authority in the church. The Holy Ghost is imparted in the same manner. There is no form of exact words given, so far as we know, for confirming persons into the church and imparting the Holy Ghost; but judging from the forms given for baptism, administering the sacrament, etc., a simple form would be most proper. But whatever other words are used, the following should not be omitted: I confirm you a member of the Church of Jesus Christ of Latter-day Saints; and say unto you, receive ye the Holy Ghost. Those officiating would of course be careful to do this in the name of Jesus Christ, or their administration would be of none effect.
X. Of the Duties of Members.—It is the duty of the members of the church to manifest righteousness by "a Godly walk and conversation;" to abstain from ill feeling toward each other, neither indulging in lying, back-biting nor evil speaking. It is also their duty to pray vocally and in secret. They are required to meet together often to partake of bread and wine in remembrance of the Lord Jesus, which is to be administered by the elder or priest[33] in the following manner: kneeling with the church he consecrates the emblems of the body and blood of Christ in these words:
BLESSING ON THE BREAD.
"O God, the Eternal Father, we ask thee in the name of thy Son Jesus Christ to bless and sanctify this bread to the souls of all those who partake of it, that they may eat in remembrance of the body of thy Son, and witness unto thee, O God, the Eternal Father, that they are willing to take upon them the name of thy Son, and always remember him, and keep his commandments which he has given them, that they may always have His Spirit to be with them. Amen."
BLESSING ON THE WINE.[34]
"O God, the Eternal Father, we ask thee in the name of thy Son Jesus Christ to bless and sanctify this wine to the souls of all those who drink of it, that they may do it in remembrance of the blood of thy Son, which was shed for them; that they may witness unto thee, O God, the Eternal Father, that they do always remember him, that they may have his Spirit to be with them. Amen."
XI. Of the Duties of Saints Respecting Children.—Every member of the church having children is required to bring them to the elders, before the church, who are to lay their hands upon them and bless them in the name of Jesus Christ.[35]
XII. Duties of Officers—Elders.[36]—Elders have authority to preside over meetings and conduct them as prompted by the Holy Ghost. They also have authority to teach and expound the scriptures; to watch over the church; to baptize; to lay on hands for the bestowal of the Holy Ghost; confirm those baptized, members of the church; administer the sacrament, and ordain other elders and also priests, teachers, and deacons.
—Priests.—It is the duty of priests to preach, teach, and expound scripture; to visit the home of each member and exhort them to pray vocally and in secret and attend to all duties. They may also baptize and administer the sacrament, ordain other priests, teachers and deacons, take the lead of meetings when no elder is present, and in a general way assist the elder; but they have no authority to lay on hands for the gift of the Holy Ghost or confirmation in the church.
—Teachers.—The teacher's duty is to always be with the church, watch over and strengthen it; to see that there is no iniquity in it, and that the members thereof meet together often and all do their duty. Teachers may warn, expound, exhort, teach and invite all to come unto Christ, and take the lead of meetings when no elder or priest is present; but they have not the authority to baptize, administer the sacrament or lay on hands.
—Deacons.—Deacons are appointed to assist the teachers in the performance of their duties. They may also warn, expound, exhort, teach and invite all to come unto Christ, but like teachers have no authority to baptize, administer the sacrament, or lay on hands.
XIII. Conferences.—The several elders comprising the church of Christ are to meet in conference once in three months, or from time to time as the said conference shall appoint, to do whatever church business is necessary. It is the duty of the several branches of the church to send one or more of their teachers [or other representatives] to attend the conferences of the church, with a list of the names of those who joined the church since the last conference, that a record of the names of the whole church may be kept by one who shall be appointed to that work; and the names of those who are expelled from the church are also to be sent up to the conferences, that their names may be blotted out of the general record of the church. Members removing from the church where they reside are to take a letter certifying that they are regular members in good standing, and that when signed by the regular authorities of the church from whence they move is to admit them into the fellowship of the Saints in the church to which they go. Such is the plan of government and discipline contained in the revelation given just previous to the organization of the church, and in it one may observe the outlines of that more complete organization of the church which will be treated more fully in another section. The above was sufficient for the church in its infancy.
11. Commencement of the Public Ministry.—On Sunday, the 11th of April, 1830, the first public discourse was preached. It was delivered by Elder Oliver Cowdery, at the house of Peter Whitmer, in Fayette. After the services six persons were baptized. Thus began the public ministry of the church.
12. First Miracle in the Church.—In this same month of April the first miracle in the church was performed. It occurred in this manner: The Prophet Joseph went on a visit to Mr. Joseph Knight, at Colesville, Broome County, New York. This gentleman had rendered the prophet some timely assistance while translating the Book of Mormon, and he was anxious that Mr. Knight and his family should receive the truth. While in Mr. Knight's neighborhood the prophet held a number of meetings. Among those who regularly attended was Newel Knight, son of Joseph Knight. He and the prophet had many serious conversations on the subject of man's salvation. In the meetings held the people prayed much, and in one of the aforesaid conversations with the prophet, Newel Knight promised that he would pray publicly. When the time came, however, his heart failed him, and he refused, saying that he would wait until he got into the woods by himself. The next morning when he attempted to pray in the woods, he was overwhelmed with a sense of having neglected his duty the evening before in not praying in the presence of others. He began to feel uneasy, and continued to grow worse both in mind and body, until upon reaching home his appearance was such as to alarm his wife. He sent for the prophet, who, when he came, found Newel in a sad condition and suffering greatly. His visage and limbs were distorted and twisted in every shape imaginable. At last he was caught up off the floor and tossed about most fearfully. The neighbors hearing of his condition came running in. After he had suffered for a time, the prophet succeeded in getting him by the hand, when immediately Newel spoke to him, saying he knew he was possessed of the devil, and that the prophet had power to cast him out. "If you know I can, it shall be done," replied the prophet; and then almost unconsciously he rebuked Satan and commanded him to depart from the man. Immediately Newel's contortions stopped, and he spoke out and said he saw the devil leave him and vanish from sight.
13.—"This was the first miracle which was done in this church or by any member of it," writes the prophet; "and it was done not by man, nor by the power of man, but it was done by God, and by the power of godliness; therefore let the honor and praise, the dominion and the glory, be ascribed to the Father, Son and Holy Spirit, for ever and ever. Amen."
14. The First Conference.—The first conference of the church was held the first day of June, 1830. About thirty members were in attendance, besides a number of unbaptized believers and others anxious to learn. The sacrament was administered, a number who had been baptized were confirmed, and brethren were called and ordained to various offices of the priesthood. The time was spent in prayer, singing, instruction and exhortation. The Holy Ghost was abundantly poured out upon the saints. Some prophesied, and others were wrapped in heavenly vision, until their bodily strength was exhausted. When restored they shouted hosannah to God and the Lamb, and related the glorious things they had seen and felt while in vision. [See note 4, end of section.] Thus the ministry of God's servants began to be confirmed by the signs and the gifts of the Holy Ghost following those who believed.
15. Errors of the Saints.—It would be unreasonable to suppose that the members of the church fell into no errors. Some time in the summer of 1830, while the prophet was still living in Harmony, Penn., and Oliver Cowdery was with the Whitmer family in New York, he received a letter from Oliver informing him that he [Oliver] had discovered an error in one of the revelations, and added: "I command you in the name of God to erase these words [having named the passage] that no priestcraft be among us."[37] The prophet wrote immediately, asking by what authority Oliver took it upon himself to command him to alter or erase, to add to, or diminish a revelation or commandment from Almighty God. Joseph followed his letter in a few days, and was grieved beyond measure to find that the whole Whitmer family sustained Oliver in the position he had taken. By labor and perseverance, however, he convinced them that they were in error and the difficulty was settled.
16. Scarcely had this trouble subsided when another arose. In the month of August, 1830, in consequence of persecution having grown extremely bitter in Harmony and vicinity, the prophet removed with his family to Fayette, New York, at the invitation of the Whitmers, to live with them. On arriving there he learned that Hyrum Page was in possession of a stone which he called a seer stone, and through which he was receiving revelations for the church in respect to the up-building of Zion, church government, etc. The Whitmers and the inconstant Oliver accepted these revelations and much harm was being done. A conference was to convene on the first of September, but before it assembled the prophet inquired of the Lord and obtained a revelation on the subject, which was directed more especially to Oliver Cowdery.[38] In regard to the subject in hand, it contained the following: Oliver was to be heard by the church in all things whatsoever he taught by the Comforter, concerning the revelations and commandments; and if led by the Comforter to teach by way of commandment, he had permission to do it; "But thou shalt not write by way of commandment," said the Lord to him, "but by wisdom. And thou shalt not command him who is at thy head and at the head of the church." No one was to receive commandments and revelations in the church, that is for the church, except Joseph the prophet; for the Lord had given him the keys of the mysteries and revelations, until he appointed unto the church another in his stead. Oliver was commanded to take Hyrum Page aside by himself and tell him that the revelations which he had written from that stone were not of the Lord, but that Satan had deceived him, and they must be given up, for he had not been appointed to receive revelations, neither would any one be appointed contrary to the church covenants, which provided that all things must be done in order and by common consent of the church.
17. During the conference the subject of the revelations from Hyrum Page's seer stone was discussed, and after much consideration, the whole church, including Hyrum Page, renounced the stone and all things connected with it; and the church was made to understand more clearly that there is but one on the earth at a time who is authorized to receive the word and commandment of the Lord for the Church.[39]
NOTES.
1. The Visitation of John the Baptist.—On a sudden, as from the midst of eternity, the voice of the Redeemer spake peace to us, while the vail was parted and the angel of God came down clothed with glory, and delivered the anxiously looked for message, and the keys of the gospel of repentance! What joy! What wonder! What amazement! While the world was racked and distracted—while millions were groping as the blind for the wall, and while all men were resting on uncertainty, as a general mass, our eyes beheld, our ears heard. As in the blaze of day; yes, more—above the glitter of the May sunbeam which then shed its brilliancy over the face of nature! Then this voice, though mild, pierced to the center, and his words, "I am thy fellow servant," dispelled every fear. We listened, we gazed, we admired! 'Twas the voice of an angel from glory, 'twas a message from the Most High! And as we heard we rejoiced, while his love enkindled upon our souls, and we were wrapped in the vision of the Almighty! Where was room for doubt? Nowhere; uncertainty had fled, doubt had sunk more more to rise, while fiction and deception had fled forever! * * * Think for a moment what joy filled our hearts, and with what surprise we must have bowed (for who would not have bowed the knee for such a blessing) when we received under his hand the holy priesthood as he said, "Upon you, my fellow servants, in the name of Messiah, I confer this priesthood and this authority, which shall remain upon the earth, that the sons of Levi may yet offer an offering to the Lord in righteousness."—Oliver Cowdery.
2. Melchisedek Priesthood Restored.—We cannot fix the exact date when this priesthood was restored, but it occurred sometime between the 15th of May, 1829, and the 6th of April, 1830. We can approximate within a few months of the exact time, but no further, from any of the records of the church. Joseph, the Prophet, designates the place, where their ordination took place, in his address to the saints, written September 6th, 1842, as follows: "Again what do we hear? * * * the voice of Peter, James and John in the wilderness between Harmony, Susquehanna county, and Colesville, Broome county, on the Susquehanna River, declaring themselves as possessing the keys of the kingdom and of the dispensation of the fullness of times." And in a revelation given September, 1830, referring to Joseph and Oliver, the Lord said, in reference to partaking again of the sacrament on the earth, that the "hour cometh that I will drink of the fruit of the vine with you on the earth, and with Moroni, * * * and also with Elias, * * * and also with John, the son of Zacharias, * * * and also with Peter, James and John whom I have sent unto you, by whom I have ordained you and confirmed you apostles and especial witnesses of my name." It would appear from the instructions given in the revelation, dated June, 1829, [Doc. and Cov. sec. xviii] that the apostleship had been conferred on Joseph Smith, Oliver Cowdery, and David Whitmer. If this supposition is correct, it reduces the period of uncertainty when this glorious event actually took place to a few weeks, or from the middle of May to the end of June.—Joseph F. Smith, "Contributor," vol. x, p. 310.
3. Why the Higher Priesthood is Called After Melchisedek.—There are in the church two Priesthoods * * * Why the first is called the Melchisedek Priesthood, is because Melchisedek was such a great high priest. Before his day it was called the Holy Priesthood, after the order of the Son of God; but out of respect or deference to the name of the Supreme Being, to avoid the too frequent repetition of his name, they the church, in ancient days called that priesthood after Melchisedek, or the Melchisedek Priesthood.—Doc. and Cov. sec. cvii.
4. Visions at the First Conference of the Church.—Among those who received visions was Newel Knight, who was so completely overcome by the power of the spirit that he had to be laid on a bed, being unable to help himself. "By his own account of the transaction," says the prophet, "he could not understand why we should lay him on the bed, as he felt no sensibility of weakness. He felt his heart filled with love, with glory, and pleasure unspeakable, and could discern all that was going on in the room; when all of a sudden a vision of futurity burst upon him. He saw there represented the great work which through my instrumentality was yet to be accomplished. He saw heaven opened, and beheld the Lord Jesus Christ, seated on the right hand of the majesty on high, and had it made plain to his understanding that the time would come when he would be admitted into His presence to enjoy his society for ever and ever."
REVIEW.
1. Relate the circumstances which led to the restoration of the Aaronic priesthood.
2. What explanation did the angel make concerning this priesthood?
3. What reason have you for believing that John the Baptist would be among the resurrected saints spoken of by Matthew? (Note.)
4. Under whose direction did John say he was acting?
5. What promise did he make to them about the Melchisedek priesthood?
6. What commandment did the angel then give to Joseph and Oliver?
7. How were these baptisms performed? (Note.)
8. What commandment did the angel give in relation to re-ordination?
9. What course did Joseph and Oliver pursue after their ordination?
10. About what time was the Melchisedek Priesthood restored? (Note 2.)
11. By whom and in what locality was it restored?
12. What made it especially appropriate that these three apostles should restore that Priesthood?
13. What is the power or authority of the Melchisedek priesthood?
14. What particular power did this Priesthood give to Joseph and Oliver?
15. When was the church organized?
16. How many persons effected the organization?
17. Were six persons all who had been baptized up to that date—6th of April, 1830?
18. Relate the circumstances connected with the organization of the church.
19. What was the organization called?
20. When was the phrase "of Latter-day Saints," added as a part of the name of the church?
21. What spiritual manifestations were experienced at the organization of the church? (Note 4.)
22. What important revelation was given immediately after the church was organized?
23. What two great principles are seen operating at the organization of the church?
24. What can you say of the union of these two principles in church government?
25. What revelation is it that commanded the organization of the church? (Note.)
26. State what that revelation says upon the existence of God.
27. —Of the creation of man.
28. —Of Jesus Christ.
29. —Of the Holy Ghost.
30. —Of justification and sanctification.
31. —Of falling from grace.
32. —Of baptism.
33. —Of the manner of baptism.
34. —Of confirmation.
35. —Of the duties of members.
36. —Of the duties of parents respecting their children. (Note.)
37. —Of the duties of officers—elders. (Note.)
38. —Of priests.
39. —Of teachers.
40. —Of deacons.
41. —Of conferences.
42. In what manner did the public ministry of the church begin?
43. Relate the first miracle performed in the church.
44. When was the first conference of the church held, and what occurred?
45. What error did Oliver Cowdery and the Whitmer family fall into?
46. How was Hyrum Page deceived by Lucifer?
47. What great principle concerning revelations to the church was brought out by these errors?
SECTION III.
1. First Mission to the Lamanites.—At the conference held in Fayette, New York, September, 1830, the first mission to the Lamanites was appointed. In the revelation[40] which corrected the evils introduced by Hiram Page's "seer stone," Oliver Cowdery was appointed to a mission to the Lamanites; and before the conference was adjourned another revelation as given appointing Parley P. Pratt, Peter Whitmer, Jun., and Ziba Peterson to accompany him. Great promises are contained in the Book of Mormon concerning the Lamanites, and the elders at that conference hoped that the time had come for their fulfillment. [See note 1, end of section].
2. En route for their field of labor—the western part of the State of Missouri—the elders of the Lamanite mission stopped at Kirtland, in the north-eastern part of Ohio. Here they found a society of reformed Baptists, sometimes called Campbellites, after Alexander Campbell, the chief founder of the new sect. Their pastor was Sidney Rigdon. Elder Parley P. Pratt had formerly been a member of this sect, and he presented to his former co-religionists the Book of Mormon, and with his associates preached the fullness of the gospel to them, which, finally Mr. Rigdon and nearly all his congregation accepted.
3. The Lamanite mission continued its journey westward, and in mid-winter reached the city of Independence, in the western borders of Missouri. Crossing the frontier, several meetings were held with the Delaware Indians, which had the effect of arousing the jealousy of the sectarian missionaries among them. Such was their influence with the Indian agents that they succeeded in getting the elders banished from the territory. Returning to Independence, they sent one of their number, Parley P. Pratt, to report their labors to the prophet.
4. The First Commandment to Gather.—In December, 1830, the Lord gave a revelation[41] to the church in New York, requiring the Saints in that state to move into Ohio by the time Oliver Cowdery returned from his mission to the Lamanites. This is the first direct commandment to the church to gather. During the winter of 1830-31, the Saints obeyed this commandment, the most of them settling in Kirtland. The Prophet Joseph and his family arrived there about the first of February, 1831. Before the coming of the New York Saints there was a church at Kirtland of about one hundred members, most of whom had been drawn from the Campbellite sect.
5. The First Bishops of the Church.—On the 4th of February, 1831, the Lord by revelation[42] commanded that Edward Partridge should be "appointed by the voice of the church, and ordained a bishop." Edward Partridge was a merchant in Kirtland, of whom the prophet said: "He was a pattern of piety, and one of the Lord's great men, known by his steadfastness and patient endurance to the end;" and of whom the Lord said, in the revelation appointing him bishop—"His heart is pure before me, for he is like unto Nathaniel of old, in whom there is no guile." He was required to give up his business of merchant, and devote all his time in the labors of the church. He was not to be the only bishop in the church, however, as in the November following (1831), the Lord said: "There remaineth * * * other bishops to be set apart unto the church, to minister even according to the first."[43] In December of that year, Newel K. Whitney was appointed a bishop over the church in Kirtland and vicinity [see note 2, end of section]; while Edward Partridge was bishop in Zion and the regions round about.
6. The Bishopric.—Although nothing is said in the revelation which appointed Edward Partridge bishop about the rights and powers of his office in the church, yet here, doubtless, will be the most proper place to speak of bishops in respect to their rights and authority.
I. The bishopric is the presidency of the Aaronic Priesthood;[44] and since that Priesthood has most to do with administering the "outward ordinances, the letter of the gospel,"[45] the bishops will find their chief employment in the temporal affairs of the church. Indeed the Lord plainly says: "The office of a bishop is in administering all temporal things."[46] By ministering in temporal things we mean attending to the tithing, caring for the poor, and when the law of consecration shall be observed by the church, the bishops will receive the consecrations, settle people on their possessions, divide their inheritances unto them,[47] keep the Lord's store-house, etc. [See note 3, end of section].
II. The bishops are also to be judges among the people, to sit in judgment on trangressors, to hear testimony and give decisions according to the laws of the kingdom which are given by the prophets of God.[48] The bishop's court is the first court of record in the church; that is, a record is kept of the trial and preserved; whereas in any investigation of difficulties that may be had before the teachers or others, no record is kept. An appeal lies from the bishop's courts to the high council having jurisdiction. For want of a better expression we may say there are several kinds of bishops; first, the general presiding bishop of the church; second, traveling Bishops; third, local or ward bishops.[49]
III. Presiding Bishop of the Church:—This bishop is the president of the Aaronic Priesthood throughout the church; he has a jurisdiction over all other bishops, priests, teachers and deacons; and a general supervision of the temporal affairs of the church, subject, of course, to the counsel of the presidency of the Melchisedek Priesthood. Of right this bishop should be the first-born among the sons of Aaron; "For the first-born holds the right of the presidency over this [the Aaronic] priesthood, and the keys or authority of the same. No man has a legal right to this office, to hold the keys of this priesthood, except he be a literal descendant and the first-born of Aaron."[50] But before the first-born among the literal descendants of Aaron can legally officiate in this calling, he must first be designated by the first presidency of the Melchisedek priesthood; second, he must be found worthy of the position, and that includes his capacity to fill the office with ability, honor and dignity; third, he must be ordained under the hands of the first presidency of the Melchisedek Priesthood.[51] But by virtue of the decree concerning the right of the priesthood descending from father to son, the first-born of the sons of Aaron may claim their anointing, if at any time they can prove their lineage or do ascertain it by revelation from the Lord under the hands of the First Presidency.[52] A literal descendant of Aaron when appointed as above described may act without counselors, except in a case where a president of the High priesthood after the order of Melchisedek is tried. In that event he is to be assisted by "twelve counselors of the High priesthood."[53] But when no literal descendant of Aaron can be found, as a high priest of the Melchisedek priesthood has authority to officiate in all the lesser offices, he may officiate in the office of bishop; provided he is called, set apart and ordained unto that power under the hands of the first presidency of the Melchisedek priesthood, and is assisted by two other high priests as counselors.[54] This bishop, whether a descendant of Aaron or a high priest appointed to officiate in that calling, cannot be tried or condemned for any crime save before the first presidency of the church. If he be found guilty on testimony that cannot be impeached, he is to be condemned.[55] These are the powers, prerogatives and privileges of the presiding bishop of the church.
IV. Traveling Bishops:—These are bishops appointed to preside as such over large districts of country in which there are a number of branches of the church, and among which they would be expected to travel, to set in order temporal affairs and preside over those holding the Aaronic priesthood. Newel K. Whitney when called to preside over the church at Kirtland and the regions round about was a traveling bishop, and best illustrates this order of bishops. Some eight or ten months after his ordination he was called upon by the Lord to travel among all the churches of the east, searching after the poor, to administer to their wants by humbling the rich and the proud.[56] He was also sent to the cities of New York, Albany and Boston, to warn the inhabitants thereof of judgments to come and to preach the gospel.
V. Local or Ward Bishops:—By local bishops we mean those ordained and set apart to preside over a single ward or branch of the church; and whose jurisdiction is strictly limited to that ward or branch. Both traveling and local bishops must either be high priests or literal descendants of Aaron. If the latter, then from among the first-born of the sons of Aaron.[57] In the event of their being descendants of Aaron, they would possess the same privileges in their sphere as the presiding bishop does in his; that is, they could act without counselors but must be found worthy men designated and ordained by the first presidency of the church, or by their direction. If high priests appointed to act in these bishoprics, then they must be designated and set apart by the same authority as literal descendants of Aaron, and assisted by two counselors who are also high priests. They would form the presidency over the Aaronic priesthood in the districts over which they preside, have an oversight of all the temporal concerns thereof, and in addition to that act as the common judge in that ward or district assigned to them.
7. Zion.—The Book of Mormon prophecies predict the founding of a glorious city upon the American continent to be called New Jerusalem, or Zion. [See note 4, end of section.][58] It was but natural, therefore, that the first elders of the church should be anxious to learn where it was to be built and seek to find it. The Book of Mormon, while clearly predicting that the city will be established, fails to give its location. In March, 1831, however, the Saints were commanded to gather up their riches that they might purchase an inheritance that the Lord promised to point out to them some time in the future, the New Jerusalem—"a city of refuge, a place of safety for the Saints of the Most High"[59]—Zion. In June, 1831, a conference convened at Kirtland, and the Lord called twenty-eight elders to go through the Western States by different routes, two by two, preaching by the way, baptizing by water and the laying on of hands by the water side.[60] They were to meet in western Missouri to hold a conference, and if faithful the Lord promised to reveal to them the place of the city of Zion.
8. About the middle of July the Prophet Joseph and a number of these brethren arrived at Independence, meeting with Oliver Cowdery and his associates—the mission to the Lamanites. A few days afterwards a revelation was received[61] declaring Missouri to be the land which God had appointed for the gathering of the Saints, the land of promise, the place of the city of Zion, Independence being the "center place." The site of the temple which the Lord has decreed shall be built in this generation, upon which his glory shall rest, and in which the sons of Moses and of Aaron shall offer an acceptable offering to the Lord—was declared to be a short distance west of the court house. On the morning of the 3rd of August, 1831, the Prophet Joseph with the other elders that had arrived at Independence, met at the temple site and dedicated it as the place for the building of a temple. [See notes 5 and 6, end of section].
Meantime a company of Saints known as the Colesville Branch—from their having lived at Colesville, Broome County, New York—had arrived in Missouri, and having received instructions to purchase the lands in the regions round about Zion, they secured a tract of land in a fertile prairie some ten or twelve miles west of Independence, in Kaw township, not far from the present location of Kansas City. On the 2nd of August—the day preceding the dedication of the temple site—in the settlement of the Colesville Saints, the first log was laid for a house, as the foundation of Zion. The log was carried by twelve men in honor of the Twelve Tribes of Israel; and Elder Sidney Rigdon consecrated and dedicated the land of Zion for the gathering of the Saints. [See note 7, end of section].
9. The Law of Consecration.—It is said of the early Christian saints that they "were of one heart and of one soul; neither said any of them that aught of the things which he possessed was his own; but they had all things common."[62] It was doubtless a desire to imitate this condition of affairs which led the followers of Sidney Rigdon, at Kirtland, to establish the "common stock" plan of living. That is, the whole community attempted to live together as one family, having all things in common. Nearly all the "family" joined the church; and when the Prophet settled in Kirtland, about the 1st of February, 1831, he persuaded them to abandon that plan of living, for the more perfect law of the Lord.[63] The more perfect law was the law of consecration.
10. The preparations for the introduction of this law was first made by the appointment of a bishop, who should have authority to administer in temporal things. The bishop was called by revelation on the 4th of February, 1831.[64] On the 9th of the same month the Lord in a revelation gave the first instructions about the law of consecration.[65] From that and subsequent revelations we summarize the following in relation to that law:
I. The person desiring to make the consecration brings his possessions to the bishop and delivers them unto him—consecrates them unto the Lord, giving them up absolutely, with a deed and a covenant that cannot be broken.[66]
II. The person so consecrating his possessions, whether they be much or little, if it be a full consecration, has claim upon the bishop for stewardship out of the consecrated properties of the church, an inheritance for himself and his family,[67] from the management of which, by industry and economy—for this law contemplates industry and economy on the part of those who embrace it[68]—they may obtain a livelihood. But the possessions consecrated are the Lord's, or else the consecrations are vain, and the whole proceedings farcical.[69] The inheritance given to the individual is given to him as his stewardship, of which he must render an account unto the bishop.[70] The steward is responsible for his stewardship in time and in eternity unto the Lord.[71] The stewardships are to be secured to those to whom they are given by a written deed, that they may not be deprived of their inheritance.[72]
III. After men have received their stewardships the income from them, over and above that which is needful for the support of themselves and their families, is also to be consecrated unto the Lord and taken to the Lord's store house to be distributed to the poor to supply stewardships to those who have not yet received them, to purchase lands for the public benefit, to build houses of worship, temples, etc., etc.[73]
IV. In the event of any steward needing means to improve his stewardship, or for any other righteous purpose, he has a claim upon the Lord's store-house, and so long as he is in full fellowship with the church, and is a wise and faithful steward, on application to the treasurer of the general fund, he is to be supplied with that which he needs; the treasurer, of course, being accountable to the church for his management of the general fund, and subject to removal in the event of incompetency or transgression.[74]
V. Each steward is independent in the management of his stewardship. He must pay for that which he buys; he can insist on payment for that which he sells. He has no claim upon the stewardship of his neighbor; his neighbor has no claim upon his stewardship; but both have claim, as also have their children—when they shall become of age and start in life for themselves[75]—upon the surplus in the Lord's store-house to aid them in the event of their needing assistance.[76] The various churches, or branches of the church, are each to be independent in the management of their respective store-houses,[77] subject of course to a general supervision of the presiding bishop of the church and of the first presidency thereof.
11. Reflections.—Such is the law of consecration and stewardship given to the church as early as the first and second year of its existence in this last dispensation; under which law, and under no other, the Saints are to build up the Zion of God, the New Jerusalem upon this continent.[78] The law is designated to humble the rich and the proud and raise the poor and the lowly,[79] that men might be equal in temporal possessions according to their families, their circumstances, their wants and their needs.[80] There is enough in the earth and more than enough[81] to supply the necessities and the reasonable luxuries desired by man if the wealth created by his industry was but more equally distributed. The plan which the Lord has revealed to accomplish this, however, does not aim at the destruction of the individuality of men. It makes no attempt to control men in the detail management of their stewardships, or the disposal of their time, or to set taskmasters over them, but only to control and dispose of the surplus arising from their labors in the management of their respective stewardships.
12. In consequence of the unsettled state of the church arising from the persecutions and drivings inflicted upon the Saints during the time they were settling in Missouri, coupled with their inexperience, their pride, covetousness, greed and disobedience, they failed to live up to the requirements of the law of consecration, and in 1838 the lesser law of tithing was given, and has obtained in the Church unto this day. This law of tithing requires that the Saints pay first their surplus property to the bishop, and after that those who have been so tithed shall pay one-tenth of their income annually. This is the law of tithing now binding on the church.[82]
NOTES.
1. Promises to the Lamanites.—Then shall the remnant of our seed know concerning us, how that we came out from Jerusalem, and that they are descendants of the Jews. And the gospel of Jesus Christ shall be declared among them; wherefore they shall be restored unto the knowledge of their fathers, and also to the knowledge of Jesus Christ, which was had among their fathers. And then shall they rejoice; for they shall know that it is a blessing unto them from the hand of God; and their scales of darkness shall begin to fall from their eyes; and many generations shall not pass away among them, save they shall be a white and delightsome people.—Prophecy of Nephi, Nephi II, ch. xxx.
2. Newel K. Whitney's Appointment to be Bishop.—Though in natural gifts few men were better qualified for such a position, he nevertheless distrusted his ability, and deemed himself incapable of discharging the high and holy trust. In his perplexity he appealed to the prophet: "I cannot see a bishop in myself, Brother Joseph; but if you say it's the Lord's will, I'll try." "You need not take my word alone," answered the prophet, kindly, "go and ask Father for yourself." Newel felt the force of this mild rebuke, but determined to do as he was advised and seek to obtain the knowledge for himself. His humble, heartfelt prayer was answered. In the silence of night and the solitude of his own chamber, he heard a voice from heaven: "Thy strength is in me." The words were few and simple, but for him they had a world of meaning. His doubts were dispelled like the dew before the dawn. He straightway sought the prophet, told him he was satisfied and was willing to accept the office to which he had been called.
3. The Sphere of the Aaronic Priesthood.—The lesser priesthood is a part of or an appendage to the greater, or the Melchisedek priesthood, and has power in administering outward ordinances. The lesser or Aaronic priesthood can make appointments for the greater, in preaching, can baptize, administer the sacrament, attend to the tithing, buy lands, settle people on possessions, divide inheritances, look after the poor, take care of the properties of the church, attend generally to temporal affairs, act as common judges in Israel and assist in ordinances of the temple, under the direction of the greater or Melchisedek priesthood. They hold the keys of the administering of angels and administer in outward ordinances, the letter of the gospel and the baptism of repentance for the remission of sins.—Items on Priesthood. John Taylor.
4. Zion.—The word Zion is variously employed: "This is Zion, the pure in heart." (Doc. and 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 be 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 of Zion, or 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.
5. Western Missouri (1831).—It was a country whose richness and fertility of soil far surpassed anything which they [the Saints] had ever before seen. It was a country abounding with springs and rivulets of the purest kind of water, whose crystal streams flowed in luxuriant abundance in almost every grove and prairie. A great variety of the most excellent timber bordered upon the rivers and water-courses. These shady and delightful groves were from one to three miles in width, extending many miles in length, while the rich rolling prairies, covered with a gorgeous profusion of wild flowers of every varied hue, lay spread around among the intervening groves. Their grassy surfaces extending for miles, presented the delightful appearance of a sea of meadows. It was a new country; but few inhabitants had as yet formed settlements within its borders. These consisted principally of emigrants from the Southern States.—Orson Pratt.
6. The Temple Site.—Taking the road running west from the court house for a scant half mile, you come to the summit of a crowning hill, the slope of which to the south and west is quite abrupt and very gradual toward the north and east. * * * This is the temple site. It was upon this spot on the third day of August, 1831, that Joseph Smith, Sidney Rigdon, Edward Partridge, W. W. Phelps, Oliver Cowdery, Martin Harris and Joseph Coe and another person whose name I cannot learn, for there were eight in all—men in whom the Lord was well pleased, assembled to dedicate this place as the temple site in Zion. The eighty-seventh Psalm was read. Joseph [the prophet] then dedicated the spot where is to be built a temple on which the glory of God shall rest. Yea the great God hath so decreed it, saying "Verily, this generation shall not all pass away until an house shall be built unto the Lord, and a cloud shall rest upon it, which cloud shall be even the glory of the Lord, which shall fill the house. * * * And the sons of Moses, and also the sons of Aaron shall offer an acceptable offering and sacrifice in the house of the Lord, which house shall be built unto the Lord in this generation upon the consecrated spot as I have appointed." (Doc. and Cov., sec. lxxxiv: 5, 31.)—Missouri Persecutions—Roberts.
7. The Founding of Zion.—Thus the work of building up Zion commenced, and though the commencement was humble in the extreme, the final result shall be the erection of a city that shall be the crowning glory of the whole earth; a city from which shall go forth the law of the Lord unto all nations, for is it not written: "Out of Zion shall go forth the law" (Isaiah ii)? It shall be a city of refuge, for the Lord has said: "Every man who will not take up his sword against his neighbor, must needs flee to Zion for safety." The wicked will consider her inhabitants terrible, while the righteous out of every nation will come into it with songs of everlasting joy in their hearts. (Doc. and Cov., sec. xlv.)—Missouri Persecutions—Roberts.
REVIEW.
1. When and under what circumstances was the first mission appointed to the Lamanites?
2. What important circumstance occurred in the experience of the Lamanite mission en route for the west?
3. What success attended the mission to the Lamanites?
4. When was the first commandment given to the Church to gather?
5. To what place did the church first gather?
6. Who was the first Bishop in the church?
7. What was his character?
8. State what you can of the sphere of labor belonging to the bishopric.
9. What can you say of bishops as judges in Israel?
10. How many kinds of bishops are there?
11. Tell what you can of the authority, rights and powers of the presiding bishop of the church.
12. What difference exists in respect to a bishop who is a literal descendant of Aaron and one who holds the office by virtue of holding the high priesthood?
13. Is being a descendant of the first-born among the sons of Aaron all sufficient to qualify a man to be a bishop?
14. What is the exception to the rule that a bishop who is a literal descendant of Aaron can act without counselors?
15. Describe traveling Bishops.
16. Give an example of such a bishop in the Church.
17. What is meant by local bishops?
18. Describe their power and jurisdiction.
19. How did the first elders of the church learn that Zion was to be built in America?
20. What various significations are attached to the word Zion? (Note 4).
21. What circumstances led a number of the elders to western Missouri?
22. What was revealed to them there?
23. Where is Zion located?
24. Describe the land of Zion. (Note 5).
25. What promises are made respecting a temple in that land? (Note 6).
26. What caused the people in Kirtland before they heard the gospel to have all things in common?
27. What course did Joseph Smith take relative to this subject? (Note).
28. In what way were the people prepared for the introduction of the law of consecration?
29. Describe the law of consecration.
30. What purposes are designed to be accomplished in the law of consecration?
31. What circumstances prevented the successful operation of this law in Missouri?