THE CHURCH FOUNDED BY JOSEPH SMITH A MONUMENT TO HIS INSPIRATION.
The church founded by Joseph Smith is of itself a monument to the
inspiration of the prophet. It embraces a scheme of ecclesiastical
government so comprehensive, so effective in its administration, and
at the same time so protects the members of the body religious from
priestcraft, by which I mean here the oppression of ecclesiastical
rulers, that none who become acquainted with its organization and the
spirit of its administration can doubt that a deeper wisdom presided
at its creation than that possessed by Joseph Smith uninspired of God.
It must be borne in mind that the prophet during the development of
the church organization was but a mere youth; unschooled in history,
untaught, save by God, in the science of government; and I say that
a man who had lived in the midst of such environments as those which
surrounded Joseph Smith would be utterly incapable--if you deny to
him divine inspiration--of bringing into existence such a system of
government as that which obtains in the church he founded.
It will be said by some that he founded this church government on the
pattern of that described in the New Testament, and thus attempt to
dispose of his achievement. But the outlines of church government that
may be traced in the New Testament are so faint that they can scarcely
be defined, and have led the most learned of our Christian scholars
to diverse conclusions. One sees in the New Testament authority for
the Episcopal form of government; and a gradation in the orders of
the ministry. Another sees in the New Testament authority for the
conclusion that there is a perfect equality in the Christian ministry,
no gradation of officers, but a government through synods, assemblies
and councils of these officers of equal rank. And still a third finds
in the same book authority for the idea that each congregation within
itself constitutes an independent Christian church, subordinate to
no other organization, self-governing, and only bound to other like
societies by sympathy which springs from faith in a common doctrine and
common aims. Such is the confusion into which the learned are thrown
by considering alone the data that exists in the New Testament for a
church government.
Although I have once before briefly sketched the organization of
the church from such data as exists in the New Testament, I find it
necessary again to go over the ground that we may see how meagre the
materials are; and how utterly impossible it would be for Joseph Smith
to frame such an organization as he established from such materials.
Jesus called twelve men whom he named apostles and conferred upon
them divine authority, by which they were to preach the gospel,
administer its ordinances and proclaim the kingdom of heaven at hand.
He also called into existence quorums of seventies to aid them in this
ministry, and conferred upon them like powers. These are the only
church officers called into existence, so far as we are informed in
the New Testament, previous to the crucifixion of Jesus. But after
his resurrection from the dead, he was with his disciples forty days
"speaking of the things pertaining to the kingdom of God." [1] It was
during that interesting period of his association with his disciples
that he doubtless gave those instructions by which their actions were
governed in organizing churches after the gospel began to spread abroad.
Wherever people were found who accepted the gospel an organization was
effected. In some instances elders [2] were appointed to preside over
these organizations, and in other cases bishops were appointed, and
were assisted in their labor by deacons. [3]
In his description of the organization of the church, which the apostle
never pretended was complete, Paul in one instance enumerates among the
offices first apostles, secondly prophets, thirdly teachers. [4] In
another instance he enumerates apostles, prophets, evangelists, pastors
and teachers. [5] The same writer holds that the whole organization
constitutes but one body though consisting of many parts, that there is
a relation of all the parts to the whole, and a sympathy which binds
all together. [6] He enumerates the object of this organization to
be, the perfecting of the saints, the work of the ministry, edifying
the body of Christ, and to preserve the saints from being deceived by
cunning men who lie in wait to deceive. [7]
There is also a hint at some kind of judicial authority in the church.
Jesus himself said: "If thy brother shall trespass against thee, go
and tell him his fault between him and thee alone: if he shall hear
thee thou hast gained thy brother. But if he will not hear thee, take
with thee one or two more, that in the mouth of two or three witnesses
every word may be established. And if he shall neglect to hear them,
tell it unto the church, but if he neglect to hear the church, let him
be unto thee as a heathen man and a publican." [8] "Dare any of you,"
Paul asks the Corinthian saints, "having a matter against another, go
to law before the unjust, and not before the saints?" "Do ye not know,"
he continues, "that the saints shall judge the world? And if the world
shall be judged by you are ye unworthy to judge the smallest matters? *
* * I speak to your shame. Is it so that there is not a wise man among
you? No, not one that shall be able to judge between his brethren? But
brother goeth to law with brother and that before the unbelievers." [9]
I say this gives evidence of the existence in the church of some kind
of ecclesiastical judiciary, but of the nature of it, the extent of its
authority and mode of procedure we know nothing.
This is all that is written in the New Testament about church
organization. The description is fragmentary and consequently
imperfect; and the materials altogether too meagre and insufficient as
will presently appear for the formation of such an elaborate system of
church government as that brought into existence by Joseph Smith.
The church officers and church organization founded by Joseph Smith
grew out of the Priesthood, which, as already stated, is the power
of God delegated to man, by which man becomes an agent for God with
authority to act in his name and for him. While there is of necessity
a unity in this power, that is, all one power, yet in the exercise of
its functions divisions are recognized. First a division into what
is called respectively the Melchisedek and Aaronic Priesthood, the
former of which is the greater and devoted more especially to spiritual
things, while the latter has most to do with temporal concerns.
Within each of these divisions there are degrees of power or authority.
Speaking of the Melchisedek Priesthood, one degree of it makes men
elders, another high priests, another seventies, another patriarchs,
another apostles. Speaking of the Aaronic Priesthood, one degree of
it makes men deacons, another teachers, another priests, another
bishops--the bishopric is the presidency of and embraces the fullness
of this lesser Priesthood.
These respective degrees of Priesthood are limited to the performance
of special duties or functions. While the deacon and teacher may teach
and expound scripture, persuade and exhort men to come unto Christ,
and the former may visit the homes of the members of the church, watch
over them and see that there is no iniquity in the church, yet neither
may baptize the people for the remission of sins nor administer the
sacrament. While the priest may teach and expound doctrine, baptize
and administer the sacrament and assist the elder in the performance
of his duties, when necessity requires, yet he cannot lay on hands for
imparting the Holy Ghost. So in the Melchisedek Priesthood. Each degree
or order of it has its specific duties assigned to it, but the greater
always includes the lesser and may on occasion officiate in all the
offices below its own.
I now proceed to consider the organization of the church. First and
highest of all officers stands the First Presidency, consisting of
three Presiding High Priests. Their jurisdiction and authority are
universal. Their jurisdiction extends over all the affairs of the
church as well in temporal as in spiritual things; as well in the
organized stakes of Zion as in the missions and branches of the church
abroad. In that presidency are legislative, judicial and executive
powers. That is to say, the President of the church is the mouthpiece
of God to the church, and he alone receives the law from the Lord by
revelation and announces the same to the people; virtually, then, this
is the law-making power. From all high councils--the judicial courts
of the church--except where the Twelve Apostles sit as a high council
abroad--there lies an appeal to the First Presidency, which finally
determines the matter and also defines the law of the church, hence
here is judicial power. The proof that in the Presidency is executive
power is seen in the fact of their universal presidency, and authority
over all the affairs of the church.
The quorum of the Twelve Apostles are equal in power and authority to
the First Presidency. The First Quorum of Seventies [10] are equal in
authority to the quorum of the Twelve; and, of course, indirectly equal
in authority to the First Presidency. But this is evidently in the main
but an emergency provision, and though the power is there and may be
used when occasion requires, yet for the most part it lies dormant.
That is to say, the powers above described as belonging to the First
Presidency, may only be exercised in full by the quorum of the Twelve
Apostles in the event of the First Presidency becoming disorganized by
death or from other causes; and by the Seventy, only in the event of
the destruction or absence of the First Presidency and the Twelve. But
these powers of the Presidency without diminution would be exercised by
the quorum of the Twelve and the Seventy, should occasion arise for it;
and the arrangement renders the church well nigh indestructible at its
head. But, as already remarked, those are but emergency provisions, and
it is my desire to set before the reader the beauty and harmony of the
church organization when its councils are all in place.
The great powers enumerated, then, center in the First Presidency.
On the right of the First Presidency may be said to be the Twelve
Apostles, clothed with the authority to officiate in the name of the
Lord, under the direction of the First Presidency to build up the
church and regulate all the affairs of the same in all the world. Next
to them stand the Seventies as their assistants in the great work
assigned to them. To these two orders of the Priesthood more especially
is assigned and upon them rests the responsibility of the foreign
ministry of the church. They are witnesses for the Lord Jesus Christ
in all the nations of the earth, and their special duty is that of
preaching the gospel and regulating the affairs of the church abroad.
On the left of the First Presidency may be said to stand the high
priests, to which order of Priesthood belongs the right of local
Presidency in the church. From their ranks patriarchs, presidents of
stakes, high councilors, and bishops and their counselors are chosen.
[11]
Next to the high priests stand the elders, who are to assist them in
the performance of their duties. These quorums of Priesthood constitute
the standing ministry of the stakes of Zion, upon whom more especially
devolve local presidency, and the duty of preaching the gospel within
the stakes of Zion.
The presidency of the Aaronic Priesthood centers in the Presiding
Bishopric of the church, which presides over all traveling and local
bishops. The former are bishops appointed to preside over large
districts of country and who travel from place to place therein,
setting in order the temporal affairs of the church; the latter are
bishops appointed to preside over regularly organized wards and whose
jurisdiction is confined within such wards respectively.
To aid the bishops in the duties of their several bishoprics are the
quorums of priests, teachers and deacons
The duty of the priests is to visit the homes of the Saints, to teach
the people, to expound the scriptures, baptize believers and administer
the sacrament. Forty-eight priests form a quorum of which the bishopric
is the presidency.
The duty of teachers is to be the standing ministers in the respective
wards where they reside, to ferret out iniquity in the church, and see
that the members perform their duties. Twenty-four of them constitute a
quorum, which is presided over by a president and two counselors chosen
from the members.
The duty of the deacons is to assist the teacher, and they may also
expound, teach, warn and invite all to come unto Christ. Twelve of them
form a quorum, and from their number a president and two counselors
are chosen to preside.
Before proceeding to a description of the judiciary system of the
church it may be well to briefly explain the territorial division of
it. A stake of Zion is a division of the church territorially that
embraces several villages or towns or ecclesiastical wards. A stake
is presided over by a presidency comprised of a president and two
counselors, all of whom must be high priests. In each stake is a
high council, composed of twelve high priests. The presidency of the
stake is also president of the high council, which constitutes the
highest judicial tribunal in the stake. The stakes are divided into
ecclesiastical wards, presided over by a bishopric, assisted in its
labors by the quorums of the lesser Priesthood as already explained.
The judicial powers of the church are vested in the ordinary bishop's
court, the standing high councils of the stakes of Zion, temporary
high councils of high priests abroad, the Traveling Presiding high
council, which is also the quorum of Twelve Apostles, and a special
court consisting of the presiding bishop of the chuch and twelve high
priests--of which more is to be said presently--and finally in the
Presidency of the church.
Church discipline requires that in case of difficulty between members,
every effort shall be made by the parties aggrieved with each other to
become reconciled. Failing in this they are required to call in others
to bring about a reconciliation, but if through that means a settlement
of the case is impossible the matter goes to the bishop's court on
the complaint of the party aggrieved, and there the case is heard on
testimony and a decision rendered. The bishop's court is the first
or lowest court of the church, and the bishop is known as the common
judge. In the event of the parties or either of them being dissatisfied
with the decision of the bishop, an appeal lies to the high council of
the stake, where a re-hearing is given to the case. The organization
of the high council is worthy of consideration. It is composed of
twelve high priests, presided over by the Presidency of the Stake. [12]
The high council cannot act unless seven of its members are present;
but seven have the power to call upon 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.
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
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. 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
that 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 if no additional light is given
the first decision stands unaltered. Such are the general outlines of
the organization of a high council and the manner of procedure before
it.
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 direction of 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. 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.
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 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 demand 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. The
council is to be organized after the pattern and proceed in the same
manner as those at the stakes of Zion. If the decision of any high
council--except that of the Traveling, Presiding High Council--is
unsatisfactory, an appeal lies to the First Presidency, who take such
steps in the case as wisdom and the Spirit of the Lord indicate. But
whatever their decision is it is final.
The special court referred to a moment ago--consisting of the Presiding
Bishop of the church and twelve high priests especially called for
each occasion--I must not neglect to mention, for the reason that it
exhibits the fact that no one in the church is so exalted but he is
amenable to the laws and courts of the church, as well as the humblest
member. This special court is called into existence for the purpose
of trying the President of the High Priesthood, who is also the
President of the church, if he should be found in transgression. It may
investigate his conduct, subject him to the most rigid examination,
and if the evidence showed him to be in transgression the court could
condemn him and its action would be final, from its decisions he would
have no appeal. [13]
Thus none, not even the highest, is beyond the operation of the laws
and councils of the church. However great and exalted any single
officer of the church may be, the _church_ and its system of government
is still greater and more exalted than he; for though the President
of the church is God's mouthpiece--God's viceregent on earth--yet he
may be tried and his conduct inquired into by this court to which I
have called attention. Therefore if the time should ever come that
the church should be so unfortunate as to be presided over by a man
who transgressed the laws of God and became unrighteous (and that
such a thing _could_ be, and that the President of the church is not
regarded as infallible is quite evident from the fact that provisions
are made for his trial and condemnation); a means of deposing him
without destroying the church, without revolution, or even disorder, is
provided in the church system of government. [14]
Of course the only punishment which is within the power of the
church to inflict if the decisions of its councils or courts are not
respected, is to disfellowship or excommunicate such offenders. In the
former case the transgressor is merely suspended from the privileges of
church communion; this punishment may be inflicted by the bishop, until
satisfaction is made. 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 must be by
baptism and confirmation as at first. 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. The
punishment 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.
Such, in brief, is a description of the judiciary system of the
church, and also of the church itself. And as one contemplates its
completeness and its efficiency; the arrangements made for carrying on
the work of God within the organized stakes of Zion and throughout the
world--both at home and abroad--the wonder of it all grows upon him.
And furthermore, a contemplation of the church judiciary system, the
elaborate and yet inexpensive [15] arrangements made for dealing out
even-handed justice to all, and making all, even the highest, amenable
to its courts and its laws--gives intense meaning to the emphatic
question of Paul--"Dare any of you having a matter against another, go
to law before the unjust and not before the saints?" and also bears
strong testimony to the deep wisdom that created it--a wisdom greater
than that possessed by a youth reared in the rural districts of the
state of New York!
"The formation of a free government on an extensive scale", remarks
Lord Beaconsfield, "while it is assuredly one of the most interesting
problems of humanity, is certainly the greatest achievement of human
wit. Perhaps I should rather term it a superhuman achievement; for
it requires such refined prudence, such comprehensive knowledge, and
such perspicacious sagacity, united with such illimitable powers of
combination, that it is nearly in vain to hope for qualities so rare to
be congregated in a solitary mind." It is true that his lordship makes
these remarks respecting a secular government, but I see no reason why
such reflections do not apply as well to an ecclesiastical government,
especially to that brought into existence by the life's labor of Joseph
Smith; for it is both free and founded on an extensive scale, and
presents all the difficulties that would be met in the creation of a
secular government.
It still remains to describe the spirit of the church government. As
in the New Testament we are able to trace the outlines of the church
organization (the lines in places are dim, it is true, and in some
places we miss them altogether, but however dim or broken we feel that
they are nevertheless there), which Joseph Smith gives in full, every
detail so complete; so, too, in the teachings of Jesus and some of
the apostles, as recorded in the New Testament, we may feel the true
spirit of Christ's church government. No clearer manifestation of what
that spirit is can be found than is brought out in the incident where
the mother of Zebedee's children brought her two sons to the Master,
saying: "Grant that these my two sons may sit, the one on thy right
hand, and the other on thy left, in thy kingdom." To this Jesus replied
that it was not his prerogative to say who should sit on his right hand
and who on his left, but "it shall be given to them for whom it is
prepared of my Father."
The other apostles were indignant at this manifestation of ambition
on the part of the sons of Zebedee and their mother. Whereupon "Jesus
called them unto him and said: Ye know that the princes of the Gentiles
exercise dominion over them, and they that are great exercise authority
upon them. _But it shall not be so among you:_ but whosoever will be
great among you, let him be your minister; and whosoever will be chief
among you, let him be your servant: even as the Son of Man came not to
be ministered unto but to minister and to give his life a ransom for
many." [16]
In line with this spirit Peter, about thirty years later, said: "Feed
the flock of God which is among you, taking the oversight thereof, not
by constraint, but willingly; not for filthy lucre but of a ready mind;
neither as being lords over God's heritage, but being ensamples to the
flock. And when the chief shepherd shall appear, ye shall receive a
crown of glory that fadeth not away." [17]
Any church government that shall be established in the earth must of
necessity reflect this spirit, or it will contradict the idea of its
divine origin. How well the spirit of government in the church founded
by Joseph Smith meets this requirement will be seen in the remarks I am
about to make.
First of all let me say that this church organization I have described,
while ordained of God, cannot subsist without the consent of the
people. When the young prophet Joseph contemplated the great work of
organizing the church of Christ, he received a commandment from the
Lord to the effect that he must call his brethren together who had
received the gospel, and obtain their sanction to such a proceeding.
[18]
Accordingly at the time appointed, April 6th, 1830, when these brethren
assembled, the question of organizing the church was submitted to
them and they voted unanimously in favor of it. By a unanimous vote
they also sustained Joseph Smith as the first and Oliver Cowdery as
the second Elder in the church, and they proceeded to ordain each
other accordingly. Thus in the very inception of the organization of
the church, the Lord taught his servant that the organization he was
about to bring forth recognized the right of the people to a voice in
its affairs. The principle of common consent was to be a prominent
factor in its government, as well as the voice of God. It is as true
of ecclesiastical as it is of civil governments, that they derive
their just powers from the consent of the governed. And hence it is a
law of the church that "no person is to be ordained to any office in
this church, where there is a regularly organized branch of the same,
without the vote of that church." [19] And it is further provided that
"all things shall be done by common consent in the church, by much
prayer and faith." [20]
Not only was the consent of the people recognized as an important
factor in establishing the church government, but it is also provided
that it shall be often consulted by a frequent election of officers
on the plan of popular acceptance. Twice annually at the general
conferences of the church the general officers are presented to the
people for acceptance. Four times a year at the quarterly conferences
held in all the stakes of Zion both the general and stake officers of
the church are presented to the people for their vote of confidence and
support. Once every year ward conferences are held where a similar vote
is taken in support of both local and general officers of the ward.
This voting is not a formality. There is virtue in it. No man can hold
a position in the church longer than he can command the support of the
members thereof; for when the people refuse to sustain a man by their
votes, no power in the church can force him upon the people against
their will.
Frequent elections are held to be the bulwarks of liberty in civil
government; I see no reason why they should not be equally so in
ecclesiastical government; and as in the one case they make the tyranny
of secular rulers impossible, so in the other they disarm priests of
the power to lord it over God's heritage, the church. If the frequent
election of a parliament in Great Britain, and the frequent election
of executive and legislative officers in the United States are held
to be on the one hand a safeguard against the tyranny and injustice
of those elected to manage the affairs of civil government for the
people; and on the other hand they are esteemed equally as a safeguard
against revolution, because full and frequent opportunity is afforded
for correcting all abuses of power and effecting whatever reformation
may be necessary in the laws--if, I say, these frequent elections in
the government of the United States and Great Britain accomplish all
this, how much more carefully are the liberties of the people guarded;
how much more readily may a tendency to oppression be rebuked, and
reformation without disorder be accomplished by the still greater
frequency of elections in the church? Especially since those elections
are not only more frequent than in the states named, but are also
conducted without expense.
It is the law of the church that the decisions of the quorums of the
priesthood are to be "made in all righteousness, in holiness, and
lowliness of heart, meekness and long suffering, and in faith, and
virtue, and knowledge, temperance, patience, godliness, brotherly
kindness and charity; because the promise is if these things abound in
them they shall not be unfruitful in the knowledge of the Lord." [21]
There is nothing in this which justifies the exercise of arbitrary
power or any improper authority over men.
In March, 1839, while the prophet was imprisoned in Liberty jail he
wrote to the church for its instruction and comfort, and in the course
of his letter in speaking of the priesthood and the exercise of its
powers he remarks: "There are many called but few are chosen. And
why are they not chosen? Because their hearts are set so much upon
the things of this world, and aspire to the honors of men, that they
do not learn this one lesson--That the rights of the priesthood are
inseparably connected with the powers of heaven, and that the powers
of heaven cannot be controlled nor handled only upon the principles
of righteousness. That they may be conferred upon us," he continues,
"it is true; but when we undertake to cover our sins, or to gratify
our pride, our vain ambition, or to exercise control, or dominion, or
compulsion, upon the souls of the children of men, in any degree of
unrighteousness, behold the heavens withdraw themselves; the Spirit of
the Lord is grieved; and when it is withdrawn, amen to the priesthood,
or the authority of that man. Behold, ere he is aware, he is left unto
himself, to kick against the pricks; to persecute the saints, and to
fight against God. We have learned by sad experience, that it is the
nature and disposition of almost all men, as soon as they get a little
authority, as they suppose, they will immediately begin to exercise
unrighteous dominion. Hence many are called, but few are chosen.
"No power or influence can or ought to be maintained by virtue of the
priesthood, only by persuasion, by long suffering, by gentleness, and
meekness, and by love unfeigned; by kindness, and pure knowledge, which
shall greatly enlarge the soul without hypocrisy, and without guile,
reproving betimes with sharpness, when moved upon by the Holy Ghost,
and then showing forth afterwards an increase of love toward him whom
thou hast reproved, lest he esteem thee to be his enemy; that he may
know that thy faithfulness is stronger than the bands of death." [22]
As the letter from which the foregoing is quoted was inspired by the
Spirit of the Lord, and is published in the Doctrine and Covenants, at
least in part, [23] the ideas set forth in relation to the spirit of
church government by the priesthood, stand as the word and law of God
to the church. How well this spirit of government corresponds to that
reflected in the teachings of Messiah and the first apostles already
noticed, the reader will easily perceive. All I wish to do here is to
observe that the instructions of the prophet upon this subject are not
at all the teachings of a man ambitious of power and authority over
his followers; nor that of a man bent on establishing the unrighteous
dominion of priestcraft. Knowledge, persuasion, patience, meekness,
long suffering, brotherly kindness, love unfeigned, are not the
sources from whence those ambitious of place and power are content
to draw their authority. The effort to lord it over their fellows by
direct exercise of authority which arises from the advantage of an
exalted position or the possession of great vigor of mind, firmness,
resolution, daring, activity or other transcendent abilities always
characterize your imposter. Teaching correct principles, and then
allowing people to govern themselves is not at all the method of
government adopted by self-appointed leaders or imposters. They are
ever impatient of restraints and always over-anxious to arrive at an
exalted station. Hence it comes that the spirit of government which
obtains in the Church of Jesus Christ founded by Joseph Smith, since it
finds its sources of power and authority in the imparting of knowledge,
in persuasion, and love unfeigned, bears testimony not only that the
prophet was not actuated by vulgar ambition, but is also a strong
testimony in favor of the divine origin of the Church of Jesus Christ
of Latter-day Saints, and of course a testimony also to the divine
authority of him who was, under God, the founder of it.
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 officers 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
not 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 at sundry times and under various
circumstances there was gradually being developed so sublime a system
of ecclesiastical government, the like of which was not to be found in
all the world.
And now let me say, in concluding this chapter, that if the lack of
education and inexperience of Joseph Smith in relation to government
and its administration be taken into account; if the scant materials in
the New Testament for such a system of church government as the young
prophet founded be considered; if the wonderful organization itself,
so complete in its officers and institutions, and yet so simple in
its administration, be examined with attention; if the spirit which
pervades this government, and characterizes its administrations be
not lost sight of; if on the one hand its effectiveness shall be
noticed and on the other the provisions made for the security of the
liberties of the people; if the manner in which it was brought into
existence--piece by piece--be observed--if all this, I say, shall
be considered without prejudice the reader cannot be far from the
conclusion that the church itself bears indisputable testimony to the
divinity of its own origin.
Footnotes
1. Acts i: 3.
2. Acts xiv: 23; Acts xx: 17, 28.
3. Phil i: I; Titus i: 5-7.
4. I Cor. xii: 28-30.
5. Eph. iv: 16.
6. I Cor. xii.
7. Eph. iv.
8. Matt. xviii.
9. I Cor. vi: 1-7.
10. This means the first quorum of seventy--comprised of seventy
men--and the first seven presidents of the first quorum.
11. The office of bishop of right belongs to the first born of the seed
of Aaron and properly descends from father to son of the chosen seed.
A bishop of this lineage can act without counselors--except in a case
where a president of the High Priesthood is tried; in that event he
must be assisted by twelve counselors of the High Priesthood--but when
no literal descendant of Aaron can be found, then a high priest is to
be chosen for a bishop and two other high priests to act as counselors.
12. In the absence of his counselors the president of the stake has
power to preside over the council without an assistant; and in case
that he himself is absent, his counselors have power to preside in his
stead, both or either of them. In the absence of all the presidency
then the senior member of the council may preside.
13. Doc. & Cov., Sec. cvii: 76, 82-84.
14. This special court was once organized; before it Sidney Rigdon, one
of the Presidency of the Church, was tried and condemned in 1844.
15. Bishops, when acting as judges, high councilors, presidents and all
witnesses before these church tribunals act without compensation, hence
these courts are without expense to the litigants.
16. Matt. xx: 20-28.
17. I Peter v: 2-5.
18. _Mill. Star,_ Vol. xiv. (Supplement), pp. 20, 26.
19. Doc. and Cov. Sec. xx: 65.
20. Doc. and Cov. Sec. xxvi.
21. Doc. and Cov., Sec. cvii.
22. Doc. and Cov., Sec. cxxi.
23. Doc. and Cov., Sec. cxxi and cxxii.