THE Dispensation of the Fullness of Times.
NOTE I.
LESSON LI.
(Scripture Reading Exercise.)
OPENING OF THE DISPENSATION.
ANALYSIS.
I. Joseph Smith's Vision.
II. Status of the Christian World Announced.
III. The American Scriptures Revealed and Translated.
REFERENCES.
"Pearl of Great Price"--writings of Joseph Smith--"History of the
Church," Vol. I, ch. i. Doc. & Cov. Sec. i.
New Witness for God, ch. x, note 3.
History of the Church. Vol. I, ch. ii; Vol. IV. ch. xxxi. Pearl of
Great Price, p. 81 et seq, and note 5.
NOTES.
_1. Dispensation of the Fullness of Times:_ A "dispensation,"
in a general way, has been already defined (Lesson VII, note I.) By
"Dispensation of the Fullness of Times" is meant the dispensation
which includes all others; and gathers to itself all things which
bear any relation whatsoever to the work of God. Also it is the last
dispensation, the one in which will be gathered together in one all
things in Christ, both which are in heaven and which are on earth;
even in Him. It is the dispensation which will see fulfilled all the
decrees of God respecting the salvation of men and the redemption of
the earth itself; and bears such relation to all other dispensations of
the Gospel as the ocean does to all earth's streams. It receives and
reunites them all in itself. (History of the Church, Vol. I, pp. 25-6.)
_2. The Announcement of the Universal Apostacy:_ It is a most
startling announcement with which the Prophet Joseph Smith begins his
message to the world. Concerning the question, he asked God--"Which of
all the sects is right, and which shall I join?" he says:
"I was answered that I must join none of them, for they were all wrong,
and the personage who addressed me said that all their creeds were an
abomination in His sight: that those professors were all corrupt: that
'they draw near to me with their lips, but their hearts are far from
me; they teach for doctrines the commandments of men: having a form of
godliness, but they deny the power thereof."[A]
[Footnote A: History of the Church, Vol. I, p. 6.]
This is a tremendous arraignment of all Christendom. It charges a
condition of universal apostasy from God; especially upon Christendom
that was dwelling in a fancied security of being the farthest removed
from the possibility of such a charge was it severe. Each division
of the so-called Christian Church felicitating itself with the
flattering unction that its own particular society possessed the
enlightened fullness of the Christian religion. While the boldness of
this declaration of the young Prophet is astounding, upon reflection
it must be conceded that just such a condition of affairs in the
religious world is consistent with the work he, under the direction
of divine Providence, was about to inaugurate. Nothing less than
a complete apostasy from the Christian religion would warrant the
establishment of the Church of Jesus Christ of Latter-Day Saints. Of
sects there were already enough in existence. Division and subdivision
had already created of confusion more than enough, and there was no
possible excuse for the introduction of a new Christian sect. But if
men through apostasy had corrupted the Christian religion and lost
divine authority to administer the ordinances of the Gospel, it was of
the utmost importance that a new dispensation of the true Christian
religion should be given to the world. It should also be observed at
this point, that Joseph Smith, then but a boy, scarcely removed from
childhood, was not himself pronouncing judgment upon the status of
Christendom. It was not he who declared the sects to be all wrong,
their creeds an abomination, and the professors thereof corrupt. He of
all persons, both on account of his extreme youthfulness and his lack
of general information, was among the least qualified to pronounce upon
such a question. Indeed, he himself confesses his unfitness for such an
office. His seeking knowledge from God upon this very question--"which
of all the sects is right?" is a confession of his own inability to
determine the matter. No human wisdom was sufficient to answer that
question. No man in all the world was so pre-eminent as to be justified
in proclaiming the divine acceptance of one church in preference to
another, or God's rejection of them all. Divine wisdom alone was
sufficient to pass judgment upon such a question; and there is peculiar
force in the circumstance that the announcement which Joseph Smith
makes with reference to this subject is not formulated by him nor by
any other man, but is given to him of God. God has been the judge of
apostate Christendom, Joseph Smith but His messenger, to herald that
judgment to the world.
_3. Far Reaching Effect of First Direct Revelation in Modern
Times:_ "How little that fair-haired boy, Joseph Smith, standing
there in the unpruned forest, with the sunlight stealing through the
trees about him, realized the burden placed upon his shoulders that
morning by reason of the visitation he received in answer to his prayer!
Here is not the place for argument, that is to come later; but let
us consider the wide-sweeping effect of this boy's vision upon the
accepted theology of Christendom.
First, it was a flat contradiction to the assumption that revelation
had ceased, that God had no further communication to make to man.
Second, it reveals the errors into which men had fallen concerning the
personages of the Godhead. It makes it manifest that God is not an
incorporeal being without form, or body, or parts; on the contrary, he
appeared to the Prophet in the form of a man, as he did to the ancient
prophets. Thus after centuries of controversy the simple truth of
the Scriptures, which teach that man was created in the likeness of
God--hence God must be the same in form as man--was reaffirmed.
Third, it corrected the error of the theologians respecting the oneness
of the persons of the Father and the Son. Instead of being one person
as the theologians teach, they are distinct persons, as much so as any
father and son on earth; and the oneness of the Godhead referred to
unity of purpose and of will; the mind of the one being the mind of the
other, and so as to the wrill and other attributes.
The announcement of these truths, coupled with that other truth
proclaimed by the Son of God, viz., that none of the sects and churches
of Christendom were acknowledged as the church or kingdom of God,
furnish the elements for a religious revolution that will affect the
very foundations of modern Christian theology. In a moment all the
rubbish concerning theology which had accumulated through all the
centuries since the Gospel and authority to administer its ordinances
had been taken from the earth, was grandly swept aside--the living
rocks of truth were made bare upon which the Church of Christ was to be
founded--a New Dispensation of the Gospel was about to be committed to
the earth--God had raised up a Witness for himself among the children
of men." (New Witness, pp. 173-4.)
_4. Joseph Smith's Description of the Book of Mormon:_ "The
records (in plates of the Book of Mormon) were engraven on plates
which had the appearance of gold, each plate was six inches wide and
eight inches long, and not quite so thick as common tin. They were
filled with engravings, in Egyptian characters, and bound together in
a volume as the leaves of a book, with three rings running through the
whole. The volume was something near six inches in thickness, a part of
which was sealed. The characters on the unsealed part were small, and
beautifully engraved. The whole book exhibited many marks of antiquity
in its construction, and much skill in the art of engraving. With the
records was found a curious instrument, which the ancients called "Urim
and Thummim," which consisted of two transparent stones set in the rim
of a bow fastened to a breast plate. Through the medium of the Urim and
Thummim I translated the record by the gift and power of God.
In this important and interesting book the history of ancient America
is unfolded, from its first settlement by a colony that came from the
Tower of Babel, at the confusion of languages, to the beginning of the
fifth century of the Christian Era. We are informed by these records
that America in ancient times has been inhabited by two distinct races
of people. The first were called Jaredites, and came directly from
the Tower of Babel. The second race came directly from the city of
Jerusalem, about six hundred years before Christ. They were principally
Israelites, of the descendants of Joseph. The Jaredites were destroyed
about the time that the Israelites came from Jerusalem, who succeeded
them in the inheritance of the country. The principal nation of the
second race fell in battle towards the close of the fourth century.
The remnant are the Indians that now inhabit this country. This
book also tells us that our Saviour made His appearance upon this
continent after His resurrection; that He planted the Gospel here in
all its fullness, and richness, and power, and blessing; that they had
Apostles, Prophets, Pastors, Teachers, and Evangelists; the same order,
the same priesthood, the same ordinances, gifts, powers, and blessings,
as were enjoyed on the eastern continent, that the people were cut off
in consequence of their transgressions, that the last of their prophets
who existed among them was commanded to write an abridgment of their
prophecies, history, etc., and to hide it up in the earth, and that it
should come forth and be united with the Bible for the accomplishment
of the purposes of God in the last days." (History of the Church, Vol.
IV, pp. 537-8.)
LESSON XLII.
(Scripture Reading Exercise.)
ESTABLISHMENT OF THE CHURCH.
ANALYSIS.
I. Restoration of the Aaronic Priesthood.
II. Restoration of the Melchisedek Priesthood.
III. Power and Authority of Priesthood.
IV. Organization of the Church.
REFERENCES.
Pearl of Great Price, pp, 98-151 and note.
History of the Church, Vol. 1 ch. v. See Note 1.
History of the Church. Vol. ch. v and note at pp. 40-42.
Doc. and Cov. Sec. vii:20 and Ibid 18, 19. Also Sec. 84.
History of the Church, Vol. 2 chs. viii, ix. Doc. and Cov. Sec. xx.
Outlines of Ecclesiastical History, pp. 316-334 and note.
NOTES.
_1. Priesthood:_ "Priesthood is power which God gives to man,
by which man becomes an agent of God; an authorized officer in his
kingdom, with the right and power to teach the laws of the kingdom,
and administer the ordinances by which foreigners and aliens are
admitted to citizenship. It gives man the right and power to act in
God's stead,--thus: If a man endowed with the proper degree of the
priesthood takes one who believes the gospel and baptizes him for the
remission of sins in the name of the Father, Son and Holy Ghost, the
act of that authorized servant of God is just as valid as if the Lord
Jesus Christ himself did it, and remission of sins will follow. So also
if an authorized servant of God lays on hands to impart the Holy Ghost,
the Holy Ghost will be given, inasmuch as all is done as the law of
the Lord directs. So in preaching, exhorting, warning; whether it be
by God's own voice, or the voice of his servants, it is the same. Man
through receiving the priesthood becomes God's agent; and the Lord is
bound to recognize the ministrations of his agents so long as they act
in accordance with the terms by which they hold that agency. Such is
priesthood." (Outlines, p. 364.)
"The power and authority of the Higher or Melchisedek Priesthood, is to
hold the keys of all the spiritual blessings of the church--To have the
privilege of receiving the mysteries of the kingdom of heaven--to have
the heavens opened unto them--to commune with the general assembly and
church of the first born, and to enjoy the communion and presence of
God the Father, and Jesus the Mediator of the new covenant. The power
and authority of the lesser, or Aaronic priesthood, is to hold the keys
of the ministering angels, and to administer in outward ordinances, the
letter of the gospel--the baptism of repentance for the remission of
sins, agreeable to the covenants and commandments." (Doc. & Cov. Sec.
107, vers. 18-20.)
_2. Reflections on the Restoration of the Aaronic Priesthood:_
The same qualities of directness and simplicity, are to be observed
in the ordination of Joseph Smith and Oliver Cowdery to the Aaronic
Priesthood, by John the Baptist. This is the more surprising when the
circumstances connected with that event are taken into account. The
Aaronic Priesthood had not been upon the earth for many centuries; it
is to be restored by the great forerunner of Messiah, whose business it
is to prepare the way before him; he descends out of heaven in a pillar
of light, and appears to Joseph Smith and Oliver Cowdery and lays his
hands upon them--I am bold to affirm it as my steadfast belief that
any mere enthusiast or imposter would have taken advantage of these
really dramatic circumstances to have indulged in something theatrical
in the ceremony of ordination that was to follow. Some reference to
the long absence of the Priesthood from the earth; some glowing words
relative to its importance; the awful solemnity of conferring part
of God's power on men; the honor these men received in having it
bestowed upon them--the temptation to the mere enthusiast or imposter
to have indulged in some extravagant expression would have been simply
irresistible. But hear what the angel said:
Upon you, my fellow-servants, in the name of Messiah, I confer the
Priesthood of Aaron, which holds the keys of the ministering of angels
and the gospel of repentance, and of baptism by immersion for the
remission of sins; and this shall never be taken again from the earth,
until the sons of Levi do offer again an offering unto the Lord in
righteousness. That was all, except that the messenger explained that
he acted under the direction of Peter, James and John, that a higher
Priesthood would later be conferred upon them, and commanded them each
to baptize the other.
The simplicity, directness and appropriateness of this ordination in
the presence of such temptation to introduce pomp and ceremony, stamp
it with the seal of truth. It is just such an ordination as we would
expect--upon due reflection--an angel to make, full, covering all
necessary ground, but simple and direct." (New Witness for God, pp.
225-6.)
_The Line of the Restoration of the Meichisedek Priesthood:_ The
promise to confer upon Joseph and Oliver the Melchisedek Priesthood
was fulfilled; but as there is no definite account of the event in the
history of the Prophet Joseph, or, for matter of that, in any of our
annuals, the evidences of the fact of their ordination to the higher or
Melchisedek Priesthood promised them by John the Baptist, are presented
now, together with a consideration of the place where, and the time
when, the great event occurred.
The Prophet Joseph, in a communication to the Church, under date of
September 6, 1842, makes undoubted allusion to the restoration of the
Melchisedek Priesthood in the course of an ecstatic review of the great
things God had revealed to him. He said: "And again, what do we hear?
Glad tidings from Cumorah; Moroni, an angel from heaven, declaring the
fulfillment of the prophets--the book to be revealed. A voice of the
Lord in the wilderness of Fayette, Seneca county, declaring the three
witnesses to bear record of the book. The voice of Michael on the hanks
of the Susquehanna, detecting the devil when he appeared as an angel
of light. The voice of Peter, James and John in the wilderness between
Harmony, Susquehanna county, and Colesville, Broome county, on the
Susquehanna river, declaring themselves as possessing the keys of the
kingdom, and of the Dispensation of the Fullness of Times." (Doctrine
and Covenants, Sec. cxxviii:20.)
In one of the early revelations given to the Prophet Joseph, the Lord
makes most direct reference to the restoration of the higher Priesthood
through the ministration of Peter, James and John. The subject matter
of the revelation is the Sacrament of the Lord's Supper; and in the
course of it the Lord promises to "drink of the fruit of the vine" with
his servants on earth to whom the revelation is addressed; "and with
Moroni, * * * * and also Michael, or Adam, the father of all. * * * * *
and also with Peter, and James, and John, whom I have sent unto yon, by
whom I have ordained you and confirmed you to be Apostles, and special
witnesses of my name, and bear the keys of your ministry, and of the
same things which I revealed unto them: unto whom I have committed
the keys of my kingdom, and a dispensation of the Gospel for the last
times; and for the fullness of times." (Doctrine and Covenants, Sec.
xxvii.) This revelation was given some time early in August, 1830,
but only the first four verses were written at that time. The rest of
it was written in September of that year. (See chapters xi of this
volume.) These two allusions--the one by the Prophet and the other by
the Lord--to the restoration of the Melchisedek Priesthood not only
make clear the fact that the Melchisedek Priesthood was restored in
accordance with the promise of John the Baptist when conferring the
Aaronic Priesthood, but they make it possible to fix upon the place
where, and approximately the time when, the event occurred. Undoubtedly
the place where the ordination was performed was on the banks of the
Susquehanna river, in the wilderness between Colesville, in Broome
county, New York, and Harmony, in Susquehanna county Pennsylvania; for
it is there the Prophet says the voice of Peter, James and John was
heard declaring themselves as "possessing the keys of the kingdom, and
of the dispensation of the Fullness of Times;" for which appearing and
declaration there could be no other occasion than the ordination of
Oliver and Joseph to the Melchisedek Priesthood in fulfillment of the
promises made by John the Baptist. The time at which the ordination
took place was evidently between the 15th of May, 1829, and August,
1830. The last named date is the one under which the Lord so definitely
referred to the circumstance of having sent Peter, James and John to
ordain Joseph and others to be Apostles, even special witnesses of His
name, and unto whom he had committed the keys of the kingdom. Hence the
time of the ordination must have been between those two dates.
From information contained in other revelations, however, this
period within which the Melchisedek Priesthood was restored may be
considerably reduced. In April, 1830, a revelation was given concerning
the organization and government of the Church, and in that revelation
the Lord said: "Which commandments (i. e. to organize the Church) were,
given to Joseph Smith, Jun., who was called of God, and ordained an
Apostle of Jesus Christ, to be the first Elder of this Church; and
to Oliver Cowdery, who was also called of God, an Apostle of Jesus
Christ, to be the second Elder of this Church, and ordained under his
hand." (Doctrine and Covenants, Sec. xx:2, 3.) This allusion to the
ordination of these men to the apostleship reduces the time of their
ordination to the period between the 15th of May, 1829, and April 6,
1830.
But the time within which the ordination took place may be still
further reduced. In a revelation bearing the date of June, 1829, making
known the calling of the Twelve, the Lord said: "I speak unto you,
even as unto Paul mine Apostle, for you are called even with that same
calling with which he was called." As this could scarcely be said of
men who had not been ordained to the same holy apostleship as that held
by Paul, and consequently to the Melchisedek Priesthood, the conclusion
is reasonable that the ordination promised by John the Baptist,
doubtless occurred some time between May 15, 1829, and the expiration
of the month of June of that same year. (History of the Church, vol. I,
pp. 40-41, note.)
_3. The Organization of the Church of Christ:_ In all things, the
two young men, Joseph Smith and Oliver Cowdery, waited for direction
from the Lord, and hence did not undertake to organize the church until
he commanded them. It was in obedience to a commandment from the Lord,
therefore, that they appointed the sixth day of April, 1830, as the
time to organize the church. Several persons who had been baptized,
and a few of their friends, met at the house of Peter Whitmer, Sen.,
in Fayette, Seneca county, in the state of New York, to affect that
organization. The meeting was opened by solemn prayer after which,
according to previous commandments, the Prophet Joseph called upon
the brethren present to know if they would accept himself and Oliver
Cowdery as their teachers in the things of the Kingdom of God; and
if they were willing that they should proceed to organize the church
according to the commandment of the Lord. To this they consented by
unanimous vote. Joseph then ordained Oliver an Elder of the Church
of Jesus Christ; after which Oliver ordained Joseph an Elder of the
said church. The sacrament was administering and those who had been
previously baptized were confirmed members of the church and received
the Holy Ghost by the laying on of hands. Some enjoyed the gift of
prophecy, and all rejoiced exceedingly. (See Note 4, end of section.)
While the church was yet assembled a revelation was received from the
Lord, directing that a record be kept in the church, and that in it
Joseph be called a seer, a translator, a prophet, an apostle of Jesus
Christ, an elder of the church; and the church was commanded to give
heed to all his words and commandments which he should receive from the
Lord; accepting his word as the word of God in all patience and faith.
On condition of their doing this the Lord promised them that the gates
of hell should not prevail against the church; but on the contrary he
would disperse the powers of darkness from before them and shake the
heavens for their good.
_4. The Voice of God and the Voice of the People in Church
Government:_ Thus the church was organized; and in that organization
we see the operation of two mighty principles--the voice of God; the
consent of the people. At the time that Joseph and Oliver received
instruction to ordain each other to be elders of the church, they were
told to defer their ordination until such time as would be practicable
to get their brethren who had been and who would be baptized assembled
together: for they must have the sanction of their brethren before
they ordained each other elders of the Church; and their brethren must
decide by vote whether they would accept them (Joseph and Oliver) as
spiritual teachers. Thus, notwithstanding Joseph and Oliver had been
ordained apostles under the hands of Peter, James and John, and had
doubtless re-ordained each other as already stated, yet when it came to
being ordained Elders of the church, and made the spiritual leaders of
it, it must be done by the common consent of the church; and thus early
we see enforced that law which says: All things shall be done by common
consent in the church, by much prayer and faith. But no sooner was the
church organized than a prophet, a seer, a translator, is appointed and
the church commanded to give heed to his words, and to receive them as
coming from the mouth of the Lord himself. Here in the very inception
of the church organization is clearly established the great truth, the
grand principle, that in the government of the church there is to be a
union of the voice of God and the consent or voice of the people. Not
_vox populi, vox Dei;_ nor _vox Dei, vox populi;_ but _vox
Dei et vox populi._[A] (Outlines, pp. 319-21.)
[Footnote A: The voice of God and the voice of the people.]
LESSON XLIII.
(Scripture Reading Exercise.)
DOCTRINAL AND ORGANIC DEVELOPMENT (Note 1).
ANALYSIS.
I. The Name of the Church:
1. The Church of Christ.
2. The Church of the Latter Day Saints.
3. The Church of Jesus Christ of Latter Day Saints.
II. The first officers of the Church:
1. Elders.
2. Priests.
3. Teachers.
4. Deacons.
III. Subsequent additions of officers and Councils.
1. The Presidency of the Church.
2. High Priests.
3. Bishops.
4. Standing High Councils.
5. Councils of the Seventy.
REFERENCES.
History of the Church, Vol. II p. 79, 62--See title of minutes as also
minutes and footnote; also Ibid pp. 79, 249. Doc. & Cov. Sec. cxv. and
History of the Church Vol. III, pp. 23-4 and note 2, note 1. Doc. &
Cov. Sec. xx. New Witness for God, ch. xxiv.
Doc. & Cov. Sec. xx; 65-67. Also Ibid Secs, lxxxiv, cvii; cxxiv,
(Presidency.)
Doc. & Cov. Sec. xx; 2, 3. History of the Church Vol. I pp. 76-78. Ibid
243 and foot note. Ibid p. 267. Ibid p. 334 (Doc. & Cov. Sec. xc; 6.
And Vol. II p. 176. Doc. & Cov. Sec. cvii-22.)
History of the Church Vol. I pp. 175-6 and foot notes.
Doc. and Cov. Sec. xli; 9 and foot note lxxii; 1-15.
Doc. & Cov. Sec. cii. History of the Church, Vol. II ch. ii.
Doc. & Cov. Sec. xviii, also Sec. cvii. History of the Church, Vol. II,
ch. xiii. And the foot notes. Also Seventy's Year Book No. 1, Lesson i,
ii, iii.
NOTES.
_1. Development of the Church and its Doctrine:_ Only the merest
outline can be indicated on the Doctrinal and Organic development of
the Church in this and the succeeding (which is the concluding) LESSON
of this Year Book. It should be understood, however, that we have
been merely led up to the Dispensation of the Fullness of Times, not
into it. These sketches are merely traced to give something like
completeness to our outline History of the Dispensations, but it should
be remembered of course that they are outlines throughout, and that
these of the last dispensation, the most incomplete.
_2. The Evolution of the Name of the Church:_ "For thus shall my
Church be called in the last days, even the Church of Jesus Christ of
Latter-day Saints." It will be observed that the Lord gives to the
Church its official name, "The Church of Jesus Christ of Latter-day
Saints." Previous to this the Church had been called "The Church of
Christ," "The Church of Jesus Christ," "The Church of God," and by
a conference of Elders held at Kirtland in May, 1834, (see Church
History, vol. 2 pp. 62-3), it was given the name "The Church of the
Latter-day Saints." All these names, however, were by this revelation
brushed aside, and since then the official name given in this
revelation has been recognized as the true title of the Church, though
often spoken of as "The Mormon Church," the "Church of Christ," etc.
The appropriateness of this title is self evident, and in it there is
a beautiful recognition of the relationship both of the Lord Jesus
Christ and of the Saints to the organization. It is "The Church of
Jesus Christ." It is the Lord's. He owns it. He organized it. It is
the Sacred Depository of His truth. It is His instrumentality for
promulgating all those spiritual truths with which He would have
mankind acquainted. It is also His instrumentality for the perfecting
of the Saints, as well as for the work of the ministry. It is His in
all these respects. But it is an institution which also belongs to
the Saints. It is their refuge in principle, doctrine; and they have
joint ownership in it with Jesus Christ, which ownership is beautifully
recognized in the latter part of the title. "The Church of Jesus Christ
of Latter-day Saints," is equivalent to "The Church of Jesus Christ;"
and "The Church of the Latter-day Saints." (History of the Church, vol.
III, p. 24.)
_3. The Presidency:_ The idea of Presidency of the Church like
all things else seems to have passed through a course of development.
At the first organization effected on the 6th of April, 1830, Joseph
Smith and Oliver Cowdery were sustained as the First and Second Elders
of the Church (Doc. & Cov. Sec. xx and Sec. xxi, History of the Church,
vol. I, pp. 76-78.) Subsequently on the 25th of January, 1832, Joseph
Smith was ordained President of the High Priesthood at a conference
at Amherst, Ohio; in which position he was sustained by a general
conference of the Church held in Zion (Independence, Mo.), on the 26th
of April, 1832. On March 8th, 1833, a revelation was given announcing
Sidney Rigdon and Frederick G. Williams to be equal with the Prophet in
holding the keys of the kingdom (Doc. & Cov. Sec. xc:6); on the 18th
of the same month, these brethren expressed the desire to be ordained
to their office. "Accordingly," remarked the Prophet, "I laid my
hands on Brother Sidney and Frederick, and ordained them to take part
with me in holding the keys of this last kingdom and to assist in the
Presidency of the High Priesthood, as my counselors." (History of the
Church, vol. I, p. 334.)
On the 5th of December, 1834, Oliver Cowdery was brought into the
Presidency of the High Priesthood--which is also the Presidency of the
Church--taking his place as "Second Elder" of the Church (see History
of the Church vol. II, p. 176 and foot note). In pursuance of this
arrangement it will be found on the title page of the "Doctrine and
Covenants" Issued at Kirtland in August, 1835, that these four brethren
are set forth is the Presiding Elders of the Church, as follows:
_Compiled by_
Joseph Smith, Junior,
Oliver Cowdery,
Sidney Rigdon,
Frederick G. Williams,
(Presiding Elders of Said Church).
On March the 28th, 1835, however, a revelation was received in which it
is said: "Of the Melchisedek Priesthood, three presiding High Priests,
chosen by the body, appointed and ordained to that office, and upheld
by the conference, faith, and prayer of the church, form a quorum of
the Presidency of the church." (Doc. & Cov., Sec. 107, ver. 22.) And to
this law the matter of Presidency of the High Priesthood and of the
Church, the latter always goes with the former, has been conformed.
_4. The Evolution of Church Government:_ Next to the evidence
of divine authority furnished by the spirit of church government
is the manner in which that government was brought into existence.
"Governments," remarks Herbert Spencer, "are not made, they grow." A
remark which is as true of ecclesiastical as of civil government: and
although the growth of the church government founded by Joseph Smith
was rapid, it was, nevertheless, a growth, a development; it was not
made. What I mean is there was no plan more or less elaborate formed by
the prophet, a mental creation of officers with duties assigned, powers
defined and authority limited, and then an organization effected in
accordance with such a plan. On the contrary the organization at the
beginning was extremely simple. Before the church was organized both
the Melchisedek and Aaronic Priesthood had been conferred on Joseph
Smith, but the only officer known to the church at its organization,
April 6th, 1830, were elders, priests, teachers and deacons. It was
not until the 4th of February, 1831, that a bishop was appointed, and
then of course by revelation. Then in November following it was made
known that other bishops were to be appointed. The first high council
in the church was not organized until February 17th, 1834. The quorum
of the Twelve Apostles and quorums of Seventy were not organized until
the winter of 1835. Thus throughout, an officer was appointed today
and his duties defined; another officer was appointed tomorrow or
next year and an explanation given of his duties and perhaps a limit
fixed to his authority, Thus line was given upon line, precept upon
precept: the prophet and those co-operating with him being apparently
unconscious that they were gradually developing a system of government,
each part of which was beautifully adjusted to every other part and to
the whole. This gives evidence that if there was no general plan for
this organization in the mind of Joseph Smith, there was a plan in the
mind of God who through the instrumentality of this man was founding
his church. Joseph Smith, under God's direction, was building better
than he knew. He as well as others associated with him were called upon
to lay the foundation of a great work--how great they knew not. One may
stand so close to a mountain that he perceives neither the vastness of
the pile nor the grandeur of its outlines. Not until one recedes from
it some distance does the magnificence of its snow-capped peaks, the
solemnity of its rugged cliffs, and deep ravines stir the sensibilities
of the soul. So with this work established through the labors of Joseph
Smith and his associates. They stood too close to it to comprehend its
greatness; too absorbed in its parts to contemplate much less fully
understand the meaning and harmony of the whole. It was not until the
work was well advanced towards its completion, and men had receded some
distance from it in time that they began to be aware that out of the
parts given to them developed so sublime a system of ecclesiastical
government, the like of which was not to be found in all the world." (A
New Witness for God, pp. 255-7.)
LESSON XLIV.
(Scripture Reading Exercise.)
DOCTRINAL AND ORGANIC DEVELOPMENT (Continued.)
ANALYSIS.
IV. Organization of Stakes of Zion.
1. Zion.
2. Stakes of Zion.
V. Doctrinal Growth.
VI. The Order and Presidency of all Dispensations.
REFERENCE.
Book of Mormon, III Nephi, ch. xxi:20-25. Missouri Persecutions, chs.
ii, iii. Doc, & Cov. Sec. lvii:1-5. History of the Church, Vol. I, pp.
188-191.
History of the church, Vol. II, pp. 513-514 and note.
New Witness for God, chs. xiv and xv. See also History of the Church,
Vol. IV. Introduction, pp. xxxiii-xli and note.
History of the Church, Vol. IV Introduction, pp. xxxix-xli; Mormon
Doctrine of Deity, pp.
NOTES.
_Zion:_ The word Zion is variously employed: "This is Zion, the
pure in heart." (Doc. & Cov.) In this instance the word refers to a
people who are declared to be the pure in heart. In the south part of
Jerusalem is a hill frequently spoken of in Jewish scripture as Zion,
or Mount Zion. Then Enoch the seventh from Adam gathered the righteous
and built a city, "that was called the city of Holiness, even Zion."
The Lord in speaking to Enoch about the great events to take place in
the last days, in which He would come to the earth in His glory, said
He would with righteousness and truth sweep the earth as with a flood
to gather His elect to "an holy city. * * * and it shall be called
Zion, a new Jerusalem." The Nephite prophet, Moroni, tells us that
Ether in vision saw the days of the coming of the Son of Man, and that
"he spake concerning a new Jerusalem upon this land (America)," that
was to built up unto the remnant of the seed of Joseph. (Ether xiii.)
Jesus also after his resurrection, when He visited the Nephites on the
American continent, told them that He would establish them upon this
land, and if the Gentiles would not harden their hearts, but would
repent of their sins, they should be included in the covenant, and
should assist in building up the city New Jerusalem. (III Nephi xx.)
The word Zion, then, is applied to a people; it is the name of a hill
in the south part of Jerusalem; it is the name of a city built by Enoch
and his people; it is to be the name of a city built in the last days
by the saints of the Most High upon the continent of America. (Missouri
Persecutions; also Outlines of Eccl. History, pp. 349-50.)
_The Land of Zion:_ "When the Book of Mormon was revealed and it
became known that the Americas were precious lands of promise, and that
God had such a high destiny for the two continents as is described in
the Book of Mormon, that among other things America was the place where
the Zion of God should be built in the last days, the brethren in those
early days very naturally became anxious to know where the city of Zion
would be located. After much striving for the knowledge, the place of
Zion was at last revealed to them. The Lord indicated the place for
the commencement of the building of Zion, and the place for the temple
upon which the glory of God should rest by day and by night. This place
was declared to be near Independence, Jackson county, Missouri. The
site for the temple and the land around about was dedicated under the
supervision of the prophet, and the Saints in the eastern states were
commanded to gather to this place. They did so, and lived there some
three years when their enemies rose up against them and expelled them
from the land under circumstances of great cruelty and hardship. The
Saints, who had been driven from their homes, accounted themselves
exiles from Zion, and there was much disappointment in Israel because,
apparently the promises of God had failed them; for they looked forward
to an unbroken possession of the land, notwithstanding the word of the
Lord to the contrary. (See Introduction to Volume III of the History of
the Church, pp. xxxii-xxxix.) Shortly after this, three years later, a
still further removal was made into the counties of northern Missouri,
and finally, as you know, the entire Church was expelled from the state
of Missouri and had to take refuge in Illinois. The prophet with his
usual activity began the establishment of stakes of Zion in Illinois,
especially at Nauvoo and vicinity. Meantime the Saints were questioning
much concerning Zion, and the privilege of dwelling therein. At the
April conference, preceding his martyrdom, the prophet alluded to these
disappointments, and he spake of Zion at considerable length. I want
to read to you his words on that occasion. The Saints had too narrow a
conception of Zion, and of the purpose of God with reference to her;
and hence the prophet, in the course of his remarks, said:
"You know there has been a great discussion in relation to Zion, where
it is, and where the gathering of the dispensation is, which I am now
going to tell you. The prophets have spoken and written upon it, but I
will make a proclamation that will cover a broader ground. The whole
of America is Zion itself, from north to south, and is described by
the prophets who declared that it is Zion, where the mountain of the
Lord shall be, and it shall be the center of the land. I have received
instructions from the Lord that from henceforth wherever the elders of
Israel shall build up churches and branches unto the Lord, throughout
the states (having reference to the United States, of course) there
shall be a stake of Zion. In the great cities, as Boston, New York,
etc., there shall be stakes. It is a glorious proclamation, and I
reserved it to the last, and designed it to be understood that this
work shall commence after the washings and anointings and endowments
have been performed here (i. e. in Nauvoo)."
The martyrdom of the prophet and the exodus to the mountains consequent
upon that martyrdom made it impossible to carry out this policy of
building up stakes of Zion in Boston, New York and other eastern
cities. The Church found that it had all it could do in establishing
itself in the valleys of the Rocky mountains, where it might fulfill
the predictions of the prophet of this dispensation, to the effect
that the Saints would become a great and powerful people in the midst
of the Rocky mountains. Sometimes, however, I have wondered if we
have not too much set our hearts upon these valleys, upon this state
of Utah and these surrounding states; and if--like the Saints in the
earlier history of the Church, when inhabiting Jackson county, we have
not limited our conceptions of Zion by lines that are altogether too
narrow. Last fall, as I journeyed through the eastern states, through
New England, and in the south, and realized that in the southern states
there are more than 10,000 of our people, and in the Eastern States
mission more than 3,000, and in the Northern States mission a still
greater number than in the Eastern States, I wonder if it would not be
possible to establish stakes of Zion in the eastern and southern states
as well as in Canada, in Mexico, in Oregon, in Arizona, or Colorado.
Would it not be just as legitimate to establish stakes of Zion in South
Carolina, in Florida, in Vermont or New York, as it is to establish
stakes of Zion in these other places I have named? The whole land of
America, the two great continents, is Zion, the land of Joseph; and I
believe that the elements are forming, that God is so tempering the
minds of men, so making them receptive of the truth, that by a strong,
intelligent proclamation of the gospel, that God has entrusted to His
Church, it may become possible for stakes of Zion to be established all
over this land." (Defense of the Faith and the Saints, pp. 437-440.)
_A Stake of Zion:_ A Stake of Zion is a division of the church
territorially that embraces several wards[A] and branches. There is no
set number of wards or branches necessary to constitute a Stake. That
is arranged according to convenience. The Stake is presided over by a
president, who is a High Priest, assisted by two other High Priests as
counselors. They constitute the Presidency of the Stake, and preside
over the organization in that Stake much in the same way that the
President of the Church presides over the entire church; but is subject
of course to the general authorities of the church.
[Footnote A: Wards: The Stakes are divided into ecclesiastical wards,
presided over by a bishopric, consisting of a bishop aided by two
high priests as counselors, unless the bishop is a literal descendant
of Aaron, in which event he has authority to act as bishop without
counselors. The bishopric has a direct general presidency over the
quorums of the lesser priesthood in his ward, and presides even over
those holding the Higher Priesthood as members of his ward; but not
over the quorums of the Higher Priesthood as quorums.]
In each Stake is a Standing High Council, over which the Presidency
of the Stake--or the President or either one of the counselors, when
circumstances render it impossible or inconvenient for all to be
present--preside. This forms the highest judicial tribunal in the Stake.
One or more Patriarchs are appointed to confer upon the people
patriarchal blessings within the Stake. The High Priests are organized
into a quorum with a presidency over them as already explained. The
Elders are organized into one or more quorums, according as they are
numerous enough for one or a number of quorums; and with the High
Priests constitute the standing ministry in the Stake. (Outlines, pp.
374-375.)
_Fitness in Doctrine Development:_ "Not only did our Prophet
start right but he continued right. He not only received the gospel
through the ministration of an angel; but he received his authority
to preach it, administer its ordinances and build up the Church of
Christ from those who last held the keys of that authority on earth.
From John, who when on earth was called the Baptist, now raised
from the dead and become an angel of God, he received the Aaronic
Priesthood, which gave him power to preach repentance and baptize for
the remission of sins, from Peter, James and John, the three chief
apostles of the dispensation ushered in by the personal ministry of the
Lord Jesus, he received the keys of the Melchisedek Priesthood--the
Holy Apostleship, which gave him power to establish the church of
Christ to the uttermost and regulate all its affairs; from Moses he
received the keys of the gathering of Israel from the four quarters
of the' earth and the leading of the ten tribes from the land of the
north; from Elijah the keys of the priesthood to turn the hearts of
the fathers to the children, and the hearts of the children to the
fathers, according to the prediction of Malachi. Thus he was called
and ordained of God through divinely appointed agents as was Aaron,
and therefore fulfilled the law which provides that those who minister
for men in things pertaining to God, must be called of God as Aaron
was, by prophecy and revelation. In this development of the work of
God, one sees a fitness of things. Look for a moment at the work God
has proposed to himself to accomplish: The time has come for the
restoration of the Gospel; for the re-establishment of his church;
for the ushering in of the Dispensation of the Fullness of Times in
which he has promised to gather together in one all things in Christ,
"both which are in heaven, and which are on earth." A reign of peace,
a reign of righteousness is about to be inaugurated--the Millennium
which the scriptures promised--long looked for by earth's troubled
children--despaired of--given up--is about to be realized! The remnant
of Israel is to be gathered to Zion; Jerusalem is to be established,
no more to be thrown down; the nations are to beat their swords into
plow-shares, and their spears info pruning-hooks and nation shall not
lift up sword against nation, nor shall they learn war any more--the
earth is to rest from its wickedness. To bring this to pass, the
cooperation of man is necessary--his obedience, his righteousness. To
secure that obedience, that co-operation, faith is needed; and as faith
is based on evidence, God proceeds to create the evidence by bringing a
witness into existence who can not only testify of God's existence, but
also of his purposes. He then enlarges the evidence by bringing forth
the Book of Mormon, the voice of entire nations of people speaking out
of the dust of ages, testifying that the Lord is God, that Jesus in
the Christ, that the gospel is the power of God unto Salvation; and by
thus increasing the evidence the foundation for faith was enlarged; and
by establishing faith in the hearts of men the seed of obedience was
planted. For faith is the incentive to action, the cause of obedience,
and the foundation of all righteousness. When the work reached that
stage of development that men could be taught repentance, and receive
baptism for the remission of sins, who so qualified or who with more
propriety could be sent to deliver the keys of the priesthood that is
especially appointed to cry repentance and administer baptism than the
teacher of repentance and the Baptists? Or, when the time came for the
restoration of the apostleship, who could restore it save those who
last held the keys of it on earth--Peter, James and John? Who so fit
to restore the keys of the gathering of Israel and leading the ten
tribes back from the north as Moses, the great prophet of Israel? Who
so fitting to restore the keys of the priesthood which should turn
the hearts of the fathers and children, towards each other as Elijah,
of whom it was prophesied that he would do that work? Thus throughout
there was a fitness in the development of the great work of God in
the last days--an appropriateness to be observed in the personages
employed to restore the keys of authority which opened up the several
departments of the great dispensation. And it is to be observed, too,
that this fitness of things as here pointed out was not the result of
working to a well-matured plan in the mind of Joseph Smith; he was too
young and too inexperienced to preconceive it all and then set himself
at work to unfold it in such beautiful order. It was of course working
to a well-matured plan, but the plan existed in the mind of God; and
it was given to Joseph Smith piece-meal--incident followed incident
without an apparent suspicion in his mind that each incident was a step
in the progress of the mighty march of events matured in the mind of
God--each key of authority, or part of the gospel but a fragment of a
mighty and consistent whole that God was unfolding. The consistency and
appropriateness of the development Joseph Smith never spoke of; it was
left for others to note these things after the work was well advanced
in he course of its development. The Prophet received the messengers
God sent to him, and under their instruction proceeded with the
unfoldment of the purposes of the Lord, and left it to others to admire
the work and note the evidences of God's directing hand in the order of
the events and the appropriateness of the parties entrusted with the
introduction of the various departments of it." (New Witness for God,
p. 219-222.)
_Adam the President of All Dispensations to Our Earth:_ The
following remarks of the Prophet respecting man and his relation to
God, and the relationship of certain leading men to each other, in the
several dispensations of the Gospel which have been given, cannot fail
to be an interesting and instructive contribution and conclusion to
this lesson. The remarks under division I are taken from a discourse
by the Prophet delivered in June, 1839, in answer to some inquiries
concerning Priesthood. The Prophet's remarks under division I appear
in the Millennial Star, Vol. xxvii, pages 310, 311. Those in division
II are from an article on Priesthood prepared by the Prophet, and read
by Robert B. Thompson at the general conference of the Church held at
Nauvoo, October 5, 1840, and are to be found in the Millennial Star,
Vol. xviii, pages 164, 165.
I.
The Priesthood was first given to Adam; he obtained the First
Presidency and held (holds) the keys of it from generation to
generation. He obtained it in the creation, before the worlds were
formed, as in Genesis 1:20, 26, 28. He had dominion given him over
every living creature. He is Michael, the Archangel, spoken of in the
Scriptures. Then to Noah, who is Gabriel; he stands next in authority
to Adam in the Priesthood; he was called of God to this office, and was
the Father of all living in his day, and to him was given the dominion.
These men held keys first on earth, and then in heaven. The Priesthood
is an everlasting principle, and existed with God from eternity, and
will to eternity, without beginning of days or end of years. The keys
have to be brought from heaven whenever the Gospel is sent. When they
are revealed from heaven it is by Adam's authority. Daniel vii, speaks
of the Ancient of Days; he means the oldest man, our Father Adam,
Michael; he will call his children together and held a council with
them to prepare them for the coming of the Son of Man. He (Adam) is
the father of the human family and presides over the spirits of all
men, and all that have had the keys must stand before him in this grand
council. This may take place before some of us leave this stage of
action. The Son of Man stands before him, and there is given Him glory
and dominion. Adam delivers up his stewardship to Christ, that which
was delivered to him as holding the keys of the universe, but retains
his standing as head of the human family. * * * * The Father called
all spirits before him at the creation of man, and organized them.
He (Adam) is the head, and was told to multiply. The keys were first
given to him, and by him to others. He will have to give an account of
his stewardship and they to him. * * * * * I saw Adam in the valley of
Adam-ondi-Ahman. He called together his children and blessed them with
a patriarchal blessing. The Lord appeared in their midst, and he (Adam)
blessed them all, and foretold what should befall them to the latest
generation. (Mill. Star, Vol. xviii, pp. 310, 311; see Doc. & Cov. Sec.
cvii:53, 56.) This is why Abraham blessed his posterity; he wanted
to bring them into the presence of God. They looked for a city, etc.,
Moses sought to bring the children of Israel into the presence of God,
through the power of the Priesthood, but he could not. In the first
ages of the world they tried to establish the same thing; and there
were Eliases raised up who tried to restore these very glories, but did
not obtain them, but they prophesied of a day when this glory would
be revealed. Paul spoke of the Dispensation of the Fullness of Times,
when when God would gather together all things in one, etc., and those
men to whom these keys have been given, will have to be there, and
they without us cannot be perfect. These men are in heaven, but their
children are on earth. Their bowels yearn over us. God sends down men
for this reason (Matt. 13:41). "And the Son of Man shall send forth
his angels," etc. All these authoritative characters will come down and
join hand in hand in bringing about this work.
II.
Commencing with Adam, who was the first man, who is spoken of in Daniel
as being the "Ancient of Days," or in other words, the first and oldest
of all, the great grand progenitor, of whom it is said in another place
he is Michael, because he was the first and father of all, not only by
progeny, but the first to hold the spiritual blessings, to whom was
made known the plan of ordinances for the salvation of his posterity
unto the end, and to whom Christ was first revealed, and through whom
Christ has been revealed from heaven, and will continue to be revealed
from henceforth. Adam holds the keys of the Dispensation of the
Fullness of Times, i. e. the dispensation of all the times, have been
and will be revealed through him from the beginning to Christ, and from
Christ to the end of all the dispensations that are to be revealed:
Ephesians, 1st chap., 9th and 10th verses--"Having made known unto us
the mystery of his will, acording to his goon pleasure which he hath
purposed in himself: that in the dispensation of the fullness of times
he might gather together in one all things in Christ, both which are in
heaven and which are on earth, even in him." * * * * * And again: God
purposed in himself, that there should not be eternal fullness until
every dispensation should be fulfilled and gathered together in one,
and that all things whatsoever that should be gathered together in one
in those dispensations unto the same fullness and eternal glory, should
be in Christ Jesus; therefore he set the ordinances to be the same
forever, and set Adam to watch over them, to reveal them from heaven to
man, or to send angels to reveal them; Hebrews I:14--"Are they not all
ministering spirits, sent forth to minister to those who shall be heirs
of salvation," These angels are under the direction of Michael or Adam,
who acts under the direction of the Lord. From the above quotation we
learn that Paul perfectly understood the purposes of God in relation
to his connection with man, and that glorious and perfect order which
he established in himself, whereby he sent forth power, revelations,
and glory. * * * * * This then, is the nature of the Priesthood; every
man holding the presidency of his dispensation, and one man holding the
presidency of them all, even Adam; and Adam receiving his presidency
and authority from the Lord, but cannot receive a fullness until Christ
shall present the Kingdom to the Father, which shall be at the end of
the last dispensation." ("The Mormon Doctrine of Deity," pp. 243-248.)