SECTION IV.
1. Persecution.—From the very commencement the work of the Lord in these last days met with the most violent opposition. No sooner did Joseph Smith declare that he had received a revelation from God than it brought upon him the ridicule and wrath of many who heard of it. The stream of hatred grew broader and deeper as the work progressed. Joseph himself endured many vexatious persecutions, and those who believed in his teachings were doomed to share them. The first general persecution of the church, however, occurred in Missouri.
2. The people among whom the Saints settled in Jackson county, Missouri, were ignorant, jealous, bigoted, and superstitious. They were also given to Sabbath-breaking, drunkenness, profanity, horse racing and gambling. It will be seen at once, therefore, that there could be but little fellowship between them and the Saints. (See note 1, end of section.) Moreover, they were principally from the Southern states, and slaveholders; and as the Saints were from the free states of the north, they were inclined to be suspicious of them. It was an easy matter therefore, for demagogues to persuade the Missourians that it was the design of the Saints to supplant them in the possession of the country.
3. Expulsion of the Saints from Jackson County.—The saints themselves were not as prudent as they should have been. Many boasted that God would destroy the wicked and give their possessions as inheritances unto the righteous. Many more failed to live up to the moral precepts of the gospel, and were disobedient to the counsels of the Lord. This gave the wicked great power over them, and the result was that the jealously and wrath which had been burning for some time in the hearts of the old settlers finally broke out into deeds of violence. Almost the entire population about Independence arose and drove the Saints from the county under circumstances of the utmost cruelty.[83] Twelve hundred people were driven from their possessions; and about two hundred of their homes and one grist mill were burned. This was in the fall and winter of 1833-34. [See note 2, end of section.]
4. Zion's Camp.—The excited Saints found a temporary abode in Clay County—the next county north of Jackson—and in the meantime the Lord commanded the Prophet Joseph to gather up the strength of the Lord's house—the young and middle-aged men in the church—for the purpose of going to the assistance of their brethren in Missouri, and to redeem Zion.[84] In the spring of 1834, therefore, about one hundred and fifty of the brethren from the churches in the eastern states assembled at New Portage, Ohio, about fifty miles from Kirtland; and this number was increased to about two hundred by the time the camp reached Missouri. They took with them money to purchase lands, food and clothing to assist their destitute brethren, and it was also the determination of the camp to help their exiled friends maintain their possessions when the governor of Missouri re-instated them upon their lands.[85] But en route to Missouri the brethren did not live up to the requirement made of the camp. Some of them were disobedient, even rebellious towards the prophet, and the Lord was not well pleased with them.
5. As the camp approached Jackson county it was met by delegations inquiring into their designs for approaching Jackson county. Various reports had been spread abroad in respect to their intentions, and some of them were of a character to create alarm. In order to correct these false reports the brethren made the following statement:
In the first place it is not our intention to commit hostilities against any man, or set of men; it is not our intention to injure any man's person or property except in defending ourselves. * * * It is our intention to go back upon our lands in Jackson county by order of the executive of the state, if possible. We have brought our arms with us for the purpose of self-defense, as it is well known to almost every man of the state, we have every reason to put ourselves in an attitude of defense, considering the abuse we have suffered in Jackson county. We are anxious for a settlement of the difficulties existing between us, upon honorable and constitutional principles.[86]
6. The brethren also made a proposition to submit their losses to a committee of impartial arbitrators, and another to buy out those of the old settlers who could not live with them. But before matters were brought to an investigation and adjustment the Lord in a revelation to the prophet,[87] gave instructions which led to the abandonment of any attempt at that time to redeem Zion.
7. The Lord in this revelation declared that Zion might have been redeemed by that time, had it not been for the transgressions of his Saints. They had not been obedient to the requirements made of them. They had withheld their means, and in their hearts had said concerning the Saints in Zion, "Where is their God? Behold he will deliver them in time of trouble, otherwise we will not go up unto Zion, and we will keep our moneys." Besides these evidences of a want of faith, they lacked that unity required by the law of the celestial kingdom, and it is only through the observance of that law that Zion can be redeemed. The Lord, therefore, commanded the elders to wait a season for the redemption of Zion, until the Saints should obtain more experience, learn obedience, and until means could be raised to purchase all the lands in Jackson county that could be purchased and also in the surrounding counties; and until the Lord's army had become very great, and sanctified before him. And when this was done the Lord promised to hold his people guiltless in taking possession of that which was their own; and they should possess it forever. He had permitted the elders composing the camp to come thus far, for a trial of their faith; and now he had prepared a great endowment for them in the house which he had commanded to be built in Kirtland. Those who could stay in Missouri were to do so, but those who had left their families in the east were at liberty to return. In obedience to the commandment to await for a season the redemption of Zion, the Camp of Zion was disbanded early in the morning of the 25th of June. A number remained in Missouri, but the most of the camp returned to the east.
8. Relieved now of the immediate responsibility of redeeming Zion, the brethren who returned from Missouri and the churches in the east devoted their attention to building up Kirtland as a stake of Zion, and completing the temple, the foundation of which had been laid about a year before.[88] The declaration of the Lord in that revelation given on Fishing river, Missouri, to the effect that he had prepared a great endowment for the faithful elders in the house which he had commanded them to build in Kirtland, hastened the work, as they were anxious to receive those spiritual blessings.
9. High Councils.—Meantime the Lord had given many important revelations in respect to the priesthood and the organization of the church. In February, 1834—a few months previous to Zion's Camp starting for Missouri—the first high council of the church was organized. This council was appointed by revelation for the purpose of settling important difficulties that might arise in the church, and which could not be settled in the bishops' courts to the satisfaction of the parties.
10. The high council is composed of twelve high priests, presided over by one or three presidents, as circumstances may determine. The high council cannot act unless seven of its members are present; but seven have the power to appoint other high priests to act temporarily in the place of absent councilors. Whenever a high council is organized, the twelve members draw lots for their places. Those who draw the even numbers—two, four, six, eight, ten, twelve—are to stand in behalf of the accused; those drawing the odd numbers in behalf of the accuser. In every case the accused has a right to half the council to prevent injury or injustice. The councilors who represent the accused and accuser respectively, do not become partisans bent on winning their case irrespective of its righteousness or justice; on the contrary, every man is to speak according to equity and truth; and aside from that is merely to see that each party to the issue involved has justice accorded him, and that he be not subjected to insult or injury. [Note 3, end of section.]
11. Whenever the council convenes to act on any case, the twelve councilors are to consider whether it is very difficult or not. If it be not a difficult case, then only two of the councilors, one for the accused and accuser respectively, are appointed to speak. But if the case is accounted difficult, then four are appointed to speak; if still more difficult, six; but in no case are more than six to speak. In all cases both the accuser and accused are to have the privilege of speaking for themselves, after the evidence is all in and the councilors appointed to speak have all spoken.
12. The evidence all in, the speakers for the accused and the accuser having spoken, as also the accused and the accuser, the president gives a decision according to the understanding he has of the case and calls upon the twelve councilors to sustain it by vote. But should the councilors who have not spoken, or any one of them, discover an error in the decision of the president, they have the right to manifest it and the case has a re-hearing. If after a careful re-hearing, additional light is thrown upon the case, the decision is altered accordingly. "But in case no additional light is given, the first decision shall stand, the majority of the council having power to determine the same."[89] Such are the general outlines of the organization of a high council and the manner of procedure before it. [Notes 4 and 5, end of section.]
13. Different Kinds of High Councils.—There are three kinds of high councils in the church. They are similar in organization, and the manner of procedure is practically the same before them all; but they differ in authority and jurisdiction.
I. The Traveling High Council.—This Council consists of the twelve apostles of Jesus Christ. They are a traveling presiding high council; and, laboring under the first presidency of the church, they have the right to build up the church, and regulate all the affairs of the same in all the world.[90] Whenever they sit as a high council, there is no appeal from their decisions—that is, they can only be called in question by the general authorities of the church in the event of transgression.[91]
II. The Standing High Councils at the Stakes of Zion.—The church is divided into branches or wards with appropriate officers; and these branches, wards, and settlements of the Saints are grouped for convenience into stakes of Zion. In each stake there is a standing high council, limited in its jurisdiction to the affairs of that particular stake where it is located.
III. Temporary High Councils.—The high priests abroad, that is, outside of the organized stakes of Zion, whenever the parties to a difficulty, or either of them request it, and the high priests abroad deem the case of sufficient importance to justify such action, are authorized to organize a temporary high council to try the case, appointing one of their own number to preside over the council during its continuance. Otherwise the council is to be organized after the pattern and proceed in the same manner as those at the stakes of Zion. "It shall be the duty of said council to transmit immediately, a copy of its proceedings, with a full statement of the testimony accompanying their decision, to the high council of the seat of the first presidency of the church. Should the parties, or either of them, be dissatisfied with the decision of said council, they may appeal to the high council of the seat of the first presidency of the church, and have a re-hearing, which case shall then be conducted according to the former pattern written, as though no such decision had been made."[92]
14. Organization of the Quorum of Twelve Apostles.—As early as June, 1829, the Lord revealed that there would be twelve especial witnesses or apostles called to preach the gospel to the nations of the earth. But it was not until several months after the prophet returned from the Zion's Camp expedition that such a quorum was organized. In the month of February, 1835, however, a general conference was called, and the three especial witnesses to the Book of Mormon selected the men—under the inspiration of the Holy Ghost, for they were appointed to that mission by revelation—who were to constitute the quorum of the twelve apostles[93] or especial witnesses.
15. Organization of Quorums of Seventies.—In the same month—February, 1835—the first quorum of seventies was organized by the Prophet Joseph and his two counselors and others. Shortly afterwards the second quorum was also organized. These quorums, as would be inferred from their being called seventies' quorums, consist of seventy men. Seven presidents preside over each quorum, and the first seven presidents—the presidents of the first quorum—preside over all the quorums of seventy in the church.
16. About a month after the organization of these quorums—28th of March, 1835—a revelation was given,[94] in which the duties of the apostles and seventies are made clear, as well as the duties of other officers.[95] We have now, however, reached a point in the historical development of the church of Christ where we can consider it as a system of ecclesiastical government; and to that consideration the next section is devoted.
NOTES
1. Character of the Old Settlers in Jackson County.—Speaking of his arrival in Independence and meeting with Oliver Cowdery and other brethren there, the Prophet Joseph says: "It seemed good and pleasant for brethren to meet together in unity. But our reflections were great, coming as we had from a highly cultivated state of society in the East, and standing now upon the confines and western limits of the United States, and looking into the vast wilderness of those that sat in darkness; how natural it was to observe the degradation, leanness of intellect, ferocity and jealousy of a people that were nearly a century behind the time and to feel for those who roamed about without the benefit of civilization, refinement or religion; yea, and to exclaim in the language of the prophets, 'when will the wilderness blossom as a rose? When will Zion be built up in her glory, and where will thy temple stand, unto which all nations shall come in the last days?'"—Missouri Persecutions—Roberts.
2. Persecution in Jackson County.—The month of November, 1833, was big with important events for the members of the Church in Jackson County. That month witnessed the expulsion of twelve hundred American citizens from their homes which they had purchased from the general government. The events of that month branded the sovereign state of Missouri with an infamy that will cling to her as long as the name is remembered on earth or in heaven; and when her officials of that period shall stand before the bar of God, gouts of blood will be found on their ministerial vestments—it will be the stain, too, of innocent blood! * * * Early in the spring the mob burned the houses belonging to the Saints. According to the testimony of Lyman Wight (Times and Seasons for 1843, p. 264), two hundred and three dwelling houses and one grist mill were so destroyed.—Missouri Persecutions—Roberts.
3. Fair Dealing in High Councils.—The council should try no case without both parties being present, or having had an opportunity to be present; neither should they hear one party's complaint before his case is brought up for trial; neither should they suffer the character of any one to be exposed before the high council without the person being present and ready to defend him or herself; that the minds of the councilors be not prejudiced for or against any one whose case they may possibly have to act upon.—Joseph Smith, Hist. under date of July 11, 1840.
4. Order in High Councils.—In ancient days councils were conducted with strict propriety; no one was allowed to whisper, be weary, leave the room or get uneasy in the least until the voice of the Lord by revelation, or the voice of the council by the spirit was obtained. * * * It was understood in ancient days that if one man could stay in the council, another could; and if the president could spend his time, the members could also.—Joseph Smith, Hist. under date of Feb. 12, 1834.
5. Just Judgment Demanded in High Councils.—No man is capable of judging a matter in council unless his own heart is pure; and we frequently are so filled with prejudice, or have a beam in our own eye, that we are not capable of passing right decisions. * * * Our acts are rendered, and at a future day they will be laid before us; and if we should fail to judge right, and injure our fellow beings, they may be there perhaps, and condemn us. There they are of great consequence, and to me the consequence appears to be of force beyond anything which I am able to express.—Joseph Smith, Hist. under date of Feb. 12, 1834.
REVIEW.
1. What can you say of the opposition which the work of God has met with in these last days?
2. Where did the first general persecution begin?
3. What was the character of the people in western Missouri? (Note.)
4. Relate the expulsion of the Saints from Jackson county.
5. What event brought Zion's Camp into existence?
6. Relate its history.
7. What prevented Zion's Camp from redeeming Zion?
8. When was the first high council organized?
9. For what purpose are such councils organized?
10. Describe the high council.
11. What are the privileges of the accused and accuser before the council?
12. What rule obtains as to the decision of the president of the council?
13. What is to be the course of the high council in respect to deportment, fair dealing and judgment? (See notes 3, 4 and 5.)
14. How many kinds of high councils are there?
15. Describe each.
16. When did the Lord first reveal that there would be a quorum of twelve apostles called?
17. When and in what manner were the members of this quorum selected?
18. When were seventies' quorums first organized?
19. State what you can concerning the presidency of the seventies' quorums.
SECTION V.
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.[96] 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.
2. Spirit of Government by the Priesthood.—The government of the priesthood is exercised through the channels of love, knowledge and righteousness. The rights of the priesthood are inseparably connected with the powers of heaven, and the powers of heaven can only be controlled upon the principles of righteousness.[97] No power can or ought to be maintained by virtue of the priesthood, only by persuasion, by long-suffering, by gentleness and meekness and by love unfeigned; by kindness and pure knowledge, which shall greatly enlarge the soul without hypocrisy and without guile; reproving betimes with sharpness, when moved upon by the Holy Ghost; and then showing forth afterwards an increase of love, lest those reproved esteem those reproving as enemies.[98] Such is the spirit of government under the priesthood: it may be summed up in this: men are to be taught correct principles and then govern themselves.[99]
3. The Church.—From the gospel and the priesthood comes the church. The church is the medium through which the gospel is promulgated—by which it is made known among the children of men. It is the system of government by which those who accept the gospel are controlled in things religious. It is the government of God on earth pertaining to religious affairs. The Lord had clothed it with his authority, which is his power; and it hath authority not only to teach the gospel, but to execute its laws, and inflict the penalties attached to a violation thereof—at least so far as dealing with the membership of trangressors is concerned; as for other penalties that will fall upon the violators of divine law, the Father hath reserved that to himself, and will in his own time and way vindicate his own laws, having due regard to the relative claims of justice and mercy. The authority of the church comes from the priesthood, and may be said to be the collected authority of all the quorums of the priesthood combined—the aggregation of God's authority in the earth, in relation to things religious. Such is the church.
4. Divisions of the Priesthood.—In the church of Christ there are two grand divisions of priesthood; or rather its powers are grouped under two great heads—for all priesthood comes from God, is power from him, and therefore cannot properly be regarded as two different priesthoods.[100] The two divisions of priesthood are named respectively the Melchisedek priesthood[101] and the Aaronic priesthood.[102] The Melchisedek priesthood ministers more especially in spiritual things; it holds the keys of all the spiritual blessings of the church, is entitled to receive the mysteries of the kingdom of heaven, to commune with the church of the First Born, and enjoy the communion and presence of God the Father, and his Son Jesus Christ.[103] The Aaronic priesthood ministers more especially in temporal things; it holds the keys, however, of the ministering of angels and the baptism of repentance for the remission of sins.[104]
5. Officers of the Priesthood.—The officers of the Melchisedek priesthood are apostles, seventies, patriarchs, high priests, elders. The officers of the Aaronic priesthood are bishops, priests, teachers, deacons. Of necessity there are presidents, or presiding officers growing out of, or appointed from among those who are ordained to the several offices in these two priesthoods.[105]
6. Presidencies in the Melchisedek Priesthood—First Presidency.—Since of necessity there are presiding officers growing out of the priesthood, there is a president appointed from the high priesthood to preside over that priesthood, he is called president of the high priesthood of the church; or, the presiding high priest over the high priesthood of the church.[106] This president of the high priesthood also presides over the whole church; he is a seer, a revelator, a translator and a prophet, having all the gifts of God which he bestows upon the head of the church.[107] Two other high priests[108] associated with the president of the high priesthood as counselors, all being appointed and ordained to that office, and upheld by the confidence, faith and prayer of the church, form the quorum of the first presidency of the church,[109] and they preside over all quorums, over Zion and all the stakes thereof; over all wards and branches and missions of the church in all the world. The president in his quorum is to be like unto Moses,[110] therefore he is the prophet and law-giver unto the church—the mouthpiece of God unto it.
7. The Traveling Presiding High Council.—The twelve apostles, or special witnesses of the name of Christ in all the world, are a traveling, presiding high council, and have the power to officiate in the name of the Lord, under the direction of the first presidency of the church, to build up the church and regulate all the affairs of the same in all nations. In all large branches of the church, or the stakes of Zion, they are authorized to ordain patriarchs, as they may be designated unto them by revelation; it is the duty of the twelve also to ordain and set in order all other officers in the church. These twelve apostles form the second general presiding quorum in the church, and are equal in authority and power to the quorum of the first presidency.[111]
8. The Presiding Quorum of Seventy.—The seventy are appointed to act in the name of the Lord under the direction of the traveling high council in building up the church and regulating all the affairs of the same in all nations.[112] The quorum of seventy is presided over by seven presidents, and the senior of the seven—that is, the senior by ordination, not by age—presides over the six. This quorum is equal in authority to the traveling high council—the quorum of the twelve apostles.[113] In addition to presiding over the first quorum of seventy—to which quorum they belong—the first seven presidents were authorized in the beginning to choose other seventy, besides the first, until seven times seventy had been chosen—if the labor in the ministry required it[114]—and preside over them. Each quorum has its council of seven presidents; but the first seven presidents preside over all these quorums and all their presidents. The seventies are special witnesses for the Lord in all the world,[115] and are especially chosen to preach the gospel abroad; the responsibility of declaring the great message of God unto the world rests upon them particularly, laboring, of course, under the direction of the twelve; and the twelve are to call upon the seventy in preference to any others when they have need of assistance to fill the calls for preaching and administering the gospel.[116]
9. We have spoken of these three quorums being equal in authority; but every decision made by either of them, in order to make such decision of the same power or validity one with the other, must be by unanimous voice of the respective quorums; that is every member in each quorum must be agreed to its decisions, or such decisions are not entitled to the same blessings as the decisions of the quorum of the first presidency. When circumstances render it impossible to be otherwise, a majority may form a quorum.[117] The decisions of these quorums of course are to be made in righteousness, in holiness and lowliness of heart. If so made there is no appeal from their decision; but in case that any decision of these quorums is made in unrighteousness, it may then be brought before a general assembly of the several quorums of the priesthood which constitute the spiritual authorities of the church.
10. Patriarchs.—These officers hold the keys of blessings in the church. The order of this priesthood was confirmed to be handed down from father to son, and rightly belongs to the literal descendants of the chosen seed, to whom the promises were made.[118] There is one general and a number of local patriarchs in the church. The first is patriarch to the whole church, and he may minister in any branch or stake in it, his jurisdiction in blessing the people being co-extensive with the church. He holds the keys of the patriarchal blessings upon the heads of all the Lord's people. And whomsoever he blesses shall be blessed, and whomsoever he curses shall be cursed; and whatsoever he binds on earth shall be bound in heaven; and whatsoever he looses on earth shall be loosed in heaven.[119] He holds the sealing blessings of the church, "even the Holy Spirit of promise," whereby men are sealed up unto the day of redemption; that they may not fall, notwithstanding the hour of temptation that may come upon them.[120] The local patriarchs referred to above are patriarchs appointed and ordained by the apostles to hold and exercise the powers of giving patriarchal blessings to the Saints within the branches and stakes of Zion in which they are appointed to minister in this calling, but they are not to minister outside of their respective districts. Hence they call them local patriarchs. They possess the same powers in blessing within the district where they are appointed to labor as the general patriarch of the church does in his wider sphere.
11. High Priests.—The quorums of high priests are designed to qualify those who shall be appointed standing presidents over different stakes in Zion, and abroad.[121] They may travel and preach the gospel if they choose, for high priests have power to preach and administer all the ordinances of the gospel; but their calling is more especially to preside. To them belongs the sphere of presidency of government in the church. From these quorums, so far as the most suitable men can be found in them, are chosen men to act as bishops—where no literal descendant of Aaron can be found,—the bishops' counselors; presidents of stakes and their counselors; and also high counselors. When men more suitable for these positions are found in other quorums of the priesthood, then they are ordained high priests, and appointed to the presiding positions enumerated. In every stake there is a high priests' quorum, presided over by a president and two counselors. There is no specific number necessary to form a quorum of high priests, the quorum includes all high priests within a stake or branch where it exists, be they many or few. The quorum organization is for convenience, for discipline, and for training its members in the art of government. Since to the high priests belongs the sphere of government, we know of no position in the church which calls for higher qualities of heart and mind than that of high priests. It is an office that requires the combination of wisdom and executive ability, a combination the rarest among men. The world has had untold thousands of learned men and orators, and multitudes of men with special great gifts; but it has had comparatively few blessed with that combination of gifts which makes men successful rulers; and yet those qualities which make men rulers are the qualities to be looked for and developed in high priests.
12. Elders.—Elder is the lowest office in the Melchisedek Priesthood. It is an office that is an appendage to the Melchisedek Priesthood.[122] Yet the Elder has the power to preach the gospel, baptize, lay on hands for the Holy Ghost, administer the sacrament, and preside when there is no high priest present.[123] Ninety-six Elders constitute a quorum.[124] The quorum is presided over by a president and two counselors, whose duty it is to instruct them in the duties of their office. There may be any number of quorums of Elders in a branch or stake of Zion, as there is no limit whatsoever in the revelations. The elders constitute a standing ministry in Zion and her stakes.[125] They are not under obligations to travel abroad as the seventies are; but may be called upon to preside from time to time as circumstances may require.[126]
13. Presidencies in the Aaronic Priesthood.—The Aaronic priesthood, as already remarked,[127] has to do more especially with the temporal affairs of the church; and the general presidency of it is the presiding bishopric of the church. The local bishops in like manner preside over the Aaronic priesthood within their respective districts. The powers, rights, duties and responsibilities of the bishops have been treated at some length in Section III, Part IV, under the caption THE BISHOPRIC, and to the paragraphs on that subject the student is directed.
14. Priests.—Forty-eight Priests of the Aaronic order of priesthood constitute a quorum. The president of this quorum is to be a bishop, for that is one of the duties of his calling to sit in council with this quorum and teach the members thereof their duties.[128] There is no limit to the number of quorums of priests in the church; there may be such a quorum in every ward or branch.
15. Teachers.—Twenty-four Teachers constitute a quorum. They are presided over by a president and two counselors, who are to teach them the duties of their office.[129]
16. Deacons—Twelve deacons form a quorum. The quorum is presided over by a president and two counselors, who are to instruct them in the duties of their office.[130] The offices of teacher and deacon are appendages[131] to the Aaronic priesthood, as the office of elder and bishop are appendages to the Melchisedek priesthood.[132] What is meant by appendage to the priesthood is an addition to the regular quorums of the priesthood. When so added they become part of the organization but in a subordinate way. Then elders may assist high priests in their duties when called upon, and may officiate in their stead when there is no high priest present; but when the high priest is present the elder has no right to act in his stead unless called upon. The teacher may assist the priest in his duties, as the deacon may assist the teacher in his duty,[133] but in that event the lesser quorums act in subordination to the ones they are authorized to assist. They were quorums added to the regular organization of the priesthood, when the duties were so multiplied that the higher and regular quorums could not discharge them. By creating these appendages to the priesthood men could be called into requisition whose wisdom and experience would not justify placing upon them all the authority with the accompanying responsibility of the higher offices of the priesthood.
17. Territorial Division of the Church.—The church in relation to the territory it occupies, for convenience in government, is divided into stakes of Zion, wards and branches.
I. Stakes.—A stake of Zion is a division of the church territorially that embraces several wards 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 organizations 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.
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.[134]
The elders are organized into one or more quorums, according as they are numerous enough for one or a number of quorums;[135] and with the high priests constitute the standing ministry in the stake.
II. 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.[136] 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. The bishopric of a ward, like the bishopric of the church, has to do chiefly with temporal affairs; but in nearly all cases, in fact, so far as we know, in all cases at present in the church, the bishops are high priests acting in that capacity; and since in acting as bishops they do not lose their position as high priests they have a right to minister in both temporal and spiritual affairs. It may be well to remark, however, in passing, that wherein bishops do take the lead in spiritual concerns they do it by virtue of the high priesthood which they hold, which is the proper authority to act in spiritual matters.
The ward officers consist of a quorum of priests, of teachers and of deacons. Their powers and duties have already been explained.[137] They labor under the direction of the bishop, and are the standing ministers within the ward, to be with and watch over the church to see that each member thereof does his duty and that no iniquity is allowed to creep into the church, to corrupt it. At present in many wards there are not enough men to fill up the quorums of the lesser priesthood, and members of the high priesthood are frequently found officiating as teachers, etc.
Each ward is divided up into teachers' districts, and two teachers appointed to take charge of each district, and visit every family and member within it, to see that all are doing their duty; that they live, so far as may be, in peace with all men; that they are prayerful; diligent in attending public worship; and that they are honest, sober and hold no hardness against their neighbors.
III. Branches.—Branches are organizations established chiefly out in the world where there are no regularly organized stakes. The elders while abroad on missions in order to preserve in the faith those who receive the gospel, organize branches, set apart elders or priests to preside, and also ordain as many other elders, priests, teachers and deacons to assist the president of the branch as may be deemed necessary. These officers discharge the same duties in a branch that they would in a fully organized ward. Branches are also sometimes organized in outlying districts of large wards where there are not enough people to justify a complete ward organization, and yet the district is too far removed from the ward to permit the members living there to enjoy the advantages of the adjacent ward organization. In such an event the branch is usually placed under the care of the neighboring ward.
18. Helps in Government.—In addition to these regular and direct means of ecclesiastical government in the church, there are also "helps in government," or appendages to the church organization. The chief of these are:
I. Female Relief Societies.—A woman's association organized in each ward to relieve the poor in their distress, and visit the sick and afflicted.
II. Sunday Schools.—In every ward also is a Sunday School, in which the young are taught in the gospel and educated in church discipline.
III. Y. M. and Y. L. M. I. A.—In nearly all wards also are Young Men's and Young Ladies' Mutual Improvement Associations for the instruction of the young in theology, science, history and literature; and, in fact, in all things that tend to the development and refinement of the mind of man; but the main object of these organizations is to establish the young of both sexes in a knowledge of the truth of the gospel.
IV. Primary Associations.—Primary Associations are ward organizations for juveniles too young to be connected with the Improvement Associations, and were established to train the young in such moral precepts and conduct as are suitable to their years.
19. The Church Judiciary System.—So long as men are imperfect just so long will difficulties and misunderstandings arise among them. And these things will beget bitterness of feeling, enmities and animosities unbecoming those striving to be saints; and hence the church must be purged of these things. Moreover, although man by nature is a religious creature, he is prone to be forgetful of religious duty; and unless a wholesome church discipline be enforced he is liable to become neglectful of his religious obligations. To settle difficulties, then, which may arise between members on the one hand, and to enforce church discipline on the other, there exists in the church an ecclesiastical judiciary system, that is most admirably adapted to answer the purposes for which it exists.
20. First, as to the settlement of difficulties arising between members of the church. The law of the Lord requires that if a brother or sister offend another, the one offended should go alone to the one who gave offense and tell him his fault; if he repents and seeks forgiveness, and makes restitution, then the one offended must forgive his brother and become reconciled. In the event of the offender being stubborn and impenitent; or maintaining that he has done no wrong, then the one aggrieved should take others with him, one or more,[138] and in their presence, and with whatever assistance they can render, seek justice of and reconciliation with his brother. If the offender refuse to make restitution and reconciliation, then the matter may be taken to the bishop's court for settlement.[139] Here the matter is put on trial, the statements of the respective parties received, and the testimony of witnesses admitted and a decision rendered by the bishop according to his understanding of the case.
21. In the event of either party being dissatisfied with the bishop's decision, they may appeal to the high council of the stake. But if dissatisfied parties neither take an appeal to the high council nor comply with the bishop's decision, then they stand in danger of losing their fellowship in the church, for if men will not respect the decisions of the ecclesiastical courts, then the officers thereof must vindicate their decrees and make the courts respected by punishing those who would treat them with contempt.
22. If the case be appealed to the high council of the stake, it is heard on its merits in the manner already described in section four of this part, under the caption HIGH COUNCILS, which see. The parties or either of them may appeal to the first presidency of the church, who will direct in what manner the case shall be disposed of; but the parties must abide that decision or lose their standing in the church.
23. Now as to those who neglect their duties; who do not so much offend against individuals as against the church, by failing to live up to the regulations it prescribes for its members. It is especially the duty of the teachers, priests and bishopric to labor very assiduously to preserve their people in the faith, and by patient watchfulness; by teaching and admonition; by warning and reproof, when necessary, keep alive the spirit of the gospel in the hearts of the saints. If, however, in spite of all these efforts to preserve the church members in an active performance of their duties men will grow careless and transgress the law of the Lord, they are amenable to the church courts and may be tried for their fellowship. In that case they would have the same rights in the courts and the same rights to appeal as in the case of difficulty between members.
24. The only real punishment which is within the power of the church to inflict is to disfellowship or excommunicate its members. In the former case the offender is merely suspended from the privileges of church communion; this punishment may be inflicted by the bishop, until satisfaction is made by the offender. In the latter case—excommunication—the person absolutely loses his membership in the church, together with all the priesthood he holds; and if he ever regains a standing it will be by baptism and confirmation as at the first.
25. Of course to those who hold lightly their standing in the church, suspension of fellowship, or excommunication has no especial terror; but to the man of faith, whose full hopes of eternal life with all its advantages stand or fall with his standing in the church of Christ, no greater punishment can threaten him. He remembers that the Lord hath said: "Wo unto them who are cut off from my church, for the same are overcome of the world."[140] And, again: "Inasmuch as ye are cut off by transgressions, ye cannot escape the buffetings of Satan, until the day of redemption."[141] The punishment, then, of excommunication is a serious one in the estimation of the faithful; and since man in his imperfect state is influenced to righteousness by his fear of punishment, as well as by his hope of reward, the punishment of excommunication has a wholesome effect in preserving the discipline of the church.
26. Conferences of the Church.—There are two general conferences of the church each year, one convening on the 6th of April, and the other on the 6th of October. Conferences are convened every three months in all the stakes of Zion; and in the respective wards once a year. The chief purposes of holding these conferences, aside from the giving of instructions by the general authorities, who are usually present, is to sustain by vote the officers of the church. The principle of common consent operating in the church government has already been explained;[142] and it only remains to say that the means by which this "common" consent is expressed—voting to sustain those proposed for the several offices—virtually amounts to an election. The elective principle in government or in societies, is not only carried out by direct means; it may be carried out by indirect means. It is just as much a fact under the form of popular acceptance as of popular choice.[143] It is in the form of popular acceptance that the elective principle exists in the church.
27. Reflections.—If a good system for the organization and administration of authority, and an equally good system for the security of liberty is the test of a good plan of government, then this ecclesiastical government we have described must be recognized as of the very highest order. It is elaborate in organization, but simple in its operations. There is in it a most excellent assemblage of means to transmit the will of the central power into all departments of the society; and, on the other hand, an equally efficient assemblage of means for transmitting the response of the society to the central organized power. And as the whole government exists by the common consent of the church members, and elections by popular acceptance are frequent, the liberties of the people composing the church are secured. Where these facts exist, the highest order of government must result. And we may say, in conclusion, that the formation of a free ecclesiastical government on so extensive a scale is one of the most interesting problems of humanity. "It requires such refined prudence [to form such a government], such comprehensive knowledge, and such perspicacious sagacity, united with such almost illimitable powers of combination, that it is nearly in vain to hope for qualities so rare to be congregated in a solitary mind."[144] Indeed it is in vain to hope for these powers in an uninspired mind. It is a task too difficult for mere human ingenuity. And when it is remembered that Joseph Smith's knowledge of government and history in his early life was exceedingly limited; and that this system of church government was given piece-meal—as will be seen by its gradual development as portrayed in this work[145]—it is absurd to accredit it to a boy's native ingenuity. It was not a system marked out in theory and then organized. On the contrary, line was given upon line, precept upon precept. An officer was given today and his duties explained; another given at another time, when the development of the work required his services, and his duties explained. After a lapse of years men began to discover that these fragments of government constituted a most elaborate yet simple system—a consistent whole, based on the highest and truest principles of government; a system that while it was suited to the conditions of the church in the earlier years of its existence, yet is capable of answering the needs of the organization should it be so expanded as to fill the earth. This is a fact as astonishing to the world as it is gratifying to the Saints. The church is its own witness that the mind which fashioned it is divine. It is too great in its organization, and yet too simple in its administration to be the creation of an uninspired mind, especially of a mind so narrow in its knowledge and inexperienced in affairs related to government as that of Joseph Smith. No, neither the hand of man nor the mind of man created it; it came from God, and bears the impress of its divine creation.
REVIEW.
1. What is priesthood?
2. What is the spirit of the government by the priesthood?
3. For what was the church instituted?
4. What powers and authority appertains unto it?
5. How is the priesthood divided?
6. Why was the higher priesthood named after Melchisedek?
7. What are the powers of the Melchisedek priesthood—of the Aaronic?
8. Enumerate the officers of the respective priesthoods.
9. What constitutes the first presidency of the church?
10. What are the rights and powers of the first presidency?
11. What are the rights and powers of the twelve apostles?
12. What is the mission and calling of the seventies?
13. What are the duties and the special calling of the patriarchs?
14. What are the powers and special duties of the high priests—of elders?
15. What can you say of presidencies in the Aaronic priesthood?
16. What are the privileges and duties of priests?—of teachers?—of deacons?
17. What is the significance of "appendage" in connection with priesthood?
18. What can you say of the territorial divisions of the church?
19. Describe the stake organization—the organization of the ward—of the branch.
20. What institutions are recognized as helps in government?
21. What can you say of the church judiciary system?
22. State how difficulties are to be settled in the church.
23. What are the means of punishment legitimately within the right of the church to exercise?
24. What can you say of the effectiveness of church punishment?
25. What regular conferences are held by the church?
26. What can be said of the church as an ecclesiastical system of government?
SECTION VI.
Having paused to consider the church as a system of ecclesiastical government, it now remains for us to return to the historical development of the work of the Lord as connected with the dispensation of the fullness of times.
1. The Kirtland Temple.—During the winter of 1835-36 the temple at Kirtland was completed. This was the first temple built by the church in this dispensation. It was a stone structure, eighty by sixty, and fifty feet to the square. At the front was a tower one hundred and ten feet high. There were two main halls fifty-five by sixty-five feet; four vestries in the front, two on each floor. There was also an attic, divided into five rooms. During the winter of 1835-6 a high school was conducted in Kirtland by H. M. Hawes, Professor of Greek and Latin,[146] and the rooms in the attic were used as class rooms and for the meetings of the various quorums of the priesthood. [See note 1, end of section.]
2. Dedication of the Temple.—On Sunday, the 27th of March, 1836, the temple was dedicated with imposing ceremonies, beginning early in the morning—eight o'clock—and continuing all day. As all the Saints could not be admitted at once, the Thursday following, March 31st, the ceremonies were repeated. The service consisted of singing, prayer, preaching, prophesying, speaking in tongues, sustaining the several officers of the church by votes of acceptance and confidence, the offering of a special dedicatory prayer,[147] partaking of the Lord's Supper, rendering the grand shout of Hosanna,[148] etc. The Spirit of the Lord was poured out in great power upon the Saints, and spiritual manifestations were abundant.
3. Spiritual Manifestations in the Temple.—Frederick G. Williams, counselor in the first presidency, testified that while Elder Rigdon was making the opening prayer, an angel entered the window, and took a seat between himself and Patriarch Joseph Smith, father of the prophet, and remained there during the prayer.
David Whitmer, one of the three especial witnesses to the Book of Mormon, also saw angels in the house.
Apostle Brigham Young gave a brief address in tongues.
Apostle David W. Patten, interpreted the address, and gave an exhortation in tongues himself.
At a meeting in the evening George A. Smith—afterwards an apostle and counselor to President Brigham Young—arose and began to prophesy, when a noise was heard like the sound of a rushing mighty wind, which filled the temple, and all the congregation simultaneously arose, being moved upon by an invisible power; many began to speak in tongues, and prophesy; others saw glorious visions. The Prophet Joseph saw that the temple was filled with angels, which fact he declared to the congregation. The people of the neighborhood came running together—hearing an unusual sound within, and seeing a bright light like a pillar of fire resting upon the temple—and were astonished at what was transpiring.
Wednesday night—30th March—while the meeting in the temple was in charge of the twelve apostles, the brethren continued exhorting, prophesying and speaking in tongues all night. The Savior made his appearance to some, while angels ministered to others, and it was a Pentecost and an endowment long to be remembered.[149]
4. Restoration of the Keys of Former Dispensations.—Sunday, the 3rd of April, one week following the first dedication services, there was a series of most glorious visions and revelations given in the temple. After the sacrament was administered to the congregation, the curtains dividing the main hall were dropped and the Prophet Joseph and Oliver Cowdery retired into the pulpit and bowed in solemn and silent prayer. After prayer they both beheld the Lord Jesus Christ standing upon the breastwork of the pulpit. He announced himself as the First and the Last, the one who liveth and the one who was slain—their advocate with the Father. He declared his acceptance of the temple, and promised to appear unto his servants and speak unto them with his own voice, if the Saints would but keep his commandments, and not pollute the temple, the fame of which he declared should spread to foreign lands.[150]
5. The Appearing of Moses.—After this vision closed the heavens were again opened and Moses appeared before them and committed unto them 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.[151]
6. The Appearing of Elias.—Then Elias appeared and committed the dispensation of the gospel of Abraham, saying that in them and in their seed all generations after them should be blessed.
7. The Appearing of Elijah.—As soon as the above vision closed, another opened before them, and Elijah the Prophet, who was taken to heaven without tasting death, stood before them, and said that the time had fully come which Malachi had spoken of, saying, that before the great and dreadful day of the Lord should come, he, Elijah, would be sent to turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse.[152] "Therefore," said Elijah, to Joseph and Oliver, "the keys of this dispensation are committed into your hands, and by this ye may know that the great and dreadful day of the Lord is near, even at the doors."[153]
NOTES.
1. Inner Courts of Kirtland Temple.—There was a peculiarity in the arrangement of the inner court which made it more than ordinary impressive—so much so that a sense of sacred awe seemed to rest upon all who entered; not only the Saints but strangers also manifested a high degree of reverential feeling. Four pulpits stood one above another, in the center of the building, from north to south, both on the east and west ends; those on the west for the presiding officers of the Melchisedek priesthood, and those on the east for the Aaronic: and each of these pulpits was separated by curtains of white painted canvas, which were let down and drawn up at pleasure. In front of each of these two rows of pulpits was a sacrament table for the administration of that sacred ordinance. In each corner of the court was an elevated pew for the singers, the choir being distributed into four compartments. In addition to the pulpit curtains, were others, intersecting at right angles, which divided the main ground-floor hall into four equal sections, giving to each one half of one set of pulpits.—Eliza R. Snow.
REVIEW.
1. When was the Kirtland Temple completed?
2. Give a description of it. (Note 1.)
3. For what were the attic rooms used?
4. What branches were taught in the temple school? (Note.)
5. Describe the dedicatory services.
6. State what spiritual manifestations occurred during the dedicatory services.
7. Describe the vision of the Savior given to the Prophet Joseph and Oliver Cowdery in the temple.
8. Relate the appearing of Moses—of Elias—of Elijah.