1. Priesthood.--Priesthood is power which God gives to man,
by which man becomes an agent of God; an authorized officer in his
kingdom, with the right and power to teach the laws of the kingdom, and
administer the ordinances by which foreigners and aliens are admitted
to citizenship. It gives man the right and power to act in God's
stead--thus, If a man endowed with the proper degree of the priesthood
takes one who believes the gospel and baptizes him for the remission
of sins in the name of the Father, Son and Holy Ghost, the act of
that authorized servant of God is just as valid as if the Lord Jesus
Christ himself did it, and remission of sins will follow. So also if
an authorized servant of God lays on hands to impart the Holy Ghost,
the Holy Ghost will be given, inasmuch as all is done as the law of the
Lord directs. So in preaching, exhorting, warning; whether it be by
God's own voice, or the voice of his servants, it is the same.[96] Man
through receiving the priesthood becomes God's agent; and the Lord is
bound to recognize the ministrations of his agents so long as they act
in accordance with the terms by which they hold that agency. Such is
priesthood.
2. Spirit of Government by the Priesthood.--The government of the
priesthood is exercised through the channels of love, knowledge and
righteousness. The rights of the priesthood are inseparably connected
with the powers of heaven, and the powers of heaven can only be
controlled upon the principles of righteousness.[97] No power can or
ought to be maintained {341} by virtue of the priesthood, only by persuasion,
by long-suffering, by gentleness and meekness and by love unfeigned;
by kindness and pure knowledge, which shall greatly enlarge the soul
without hypocrisy and without guile; reproving betimes with sharpness,
when moved upon by the Holy Ghost; and then showing forth afterwards
an increase of love, lest those reproved esteem those reproving as
enemies.[98] Such is the spirit of government under the priesthood: it
may be summed up in this: men are to be taught correct principles and
then govern themselves.[99]
3. The Church.--From the gospel and the priesthood comes
the church. The church is the medium through which the gospel is
promulgated--by which it is made known among the children of men. It
is the system of government by which those who accept the gospel are
controlled in things religious. It is the government of God on earth
pertaining to religious affairs. The Lord had clothed it with his
authority, which is his power; and it hath authority not only to teach
the gospel, but to execute its laws, and inflict the penalties attached
to a violation thereof--at least so far as dealing with the membership
of trangressors is concerned; as for other penalties {342} that will
fall upon the violators of divine law, the Father hath reserved that
to himself, and will in his own time and way vindicate his own laws,
having due regard to the relative claims of justice and mercy. The
authority of the church comes from the priesthood, and may be said
to be the collected authority of all the quorums of the priesthood
combined--the aggregation of God's authority in the earth, in relation
to things religious. Such is the church.
4. Divisions of the Priesthood.--In the church of Christ there
are two grand divisions of priesthood; or rather its powers are
grouped under two great heads--for all priesthood comes from God,
is power from him, and therefore cannot properly be regarded as two
different priesthoods.[100] The two divisions of priesthood are
named respectively the Melchisedek priesthood[101] and the Aaronic
priesthood.[102] The Melchisedek priesthood ministers more especially
in spiritual things; it holds the keys of all the spiritual blessings
of the church, is entitled to receive the mysteries of the kingdom
of heaven, to commune with the church of the First Born, and enjoy
the communion and presence of God the Father, and his Son Jesus
Christ.[103] The Aaronic priesthood ministers more especially in
temporal things; it holds the keys, however, of the ministering of
angels and the baptism of repentance for the remission of sins.[104]
5. Officers of the Priesthood.--The officers of the Melchisedek
{343} priesthood are apostles, seventies, patriarchs, high priests,
elders. The officers of the Aaronic priesthood are bishops, priests,
teachers, deacons. Of necessity there are presidents, or presiding
officers growing out of, or appointed from among those who are ordained
to the several offices in these two priesthoods.[105]
6. Presidencies in the Melchisedek Priesthood--First
Presidency.--Since of necessity there are presiding officers growing
out of the priesthood, there is a president appointed from the high
priesthood to preside over that priesthood, he is called president
of the high priesthood of the church; or, the presiding high priest
over the high priesthood of the church.[106] This president of the
high priesthood also presides over the whole church; he is a seer, a
revelator, a translator and a prophet, having all the gifts of God
which he bestows upon the head of the church.[107] Two other high
priests[108] associated with the president of the high priesthood as
counselors, all being appointed and ordained to that office, and upheld
by the confidence, faith and prayer of the church, form the quorum of
the first presidency of the church,[109] and they preside over all
quorums, over Zion and all the stakes thereof; over all wards and
branches and missions of the church in all the world. The president in
his quorum is to be like unto Moses,[110] therefore he is the prophet
and law-giver unto the church--the mouthpiece of God unto it.
7. The Traveling Presiding High Council.--The twelve apostles,
or special witnesses of the name of Christ in all the world, are
a traveling, presiding high council, and have {344} the power to
officiate in the name of the Lord, under the direction of the first
presidency of the church, to build up the church and regulate all
the affairs of the same in all nations. In all large branches of
the church, or the stakes of Zion, they are authorized to ordain
patriarchs, as they may be designated unto them by revelation; it
is the duty of the twelve also to ordain and set in order all other
officers in the church. These twelve apostles form the second general
presiding quorum in the church, and are equal in authority and power to
the quorum of the first presidency.[111]
8. The Presiding Quorum of Seventy.--The seventy are appointed
to act in the name of the Lord under the direction of the traveling
high council in building up the church and regulating all the affairs
of the same in all nations.[112] The quorum of seventy is presided
over by seven presidents, and the senior of the seven--that is, the
senior by ordination, not by age--presides over the six. This quorum
is equal in authority to the traveling high council--the quorum of the
twelve apostles.[113] In addition to presiding over the first quorum of
seventy--to which quorum they belong--the first seven presidents were
authorized in the beginning to choose other seventy, besides the first,
until seven times seventy had been chosen--if the labor in the ministry
required it[114]--and preside over them. Each quorum has its council of
seven presidents; but the first seven presidents preside over all these
quorums and all their presidents. The seventies are special witnesses
for the Lord in all the world,[115] and are especially chosen to preach
the gospel abroad; the responsibility of declaring the great {345}
message of God unto the world rests upon them particularly, laboring,
of course, under the direction of the twelve; and the twelve are to
call upon the seventy in preference to any others when they have need
of assistance to fill the calls for preaching and administering the
gospel.[116]
9. We have spoken of these three quorums being equal in
authority; but every decision made by either of them, in order to make
such decision of the same power or validity one with the other, must
be by unanimous voice of the respective quorums; that is every member
in each quorum must be agreed to its decisions, or such decisions are
not entitled to the same blessings as the decisions of the quorum
of the first presidency. When circumstances render it impossible to
be otherwise, a majority may form a quorum.[117] The decisions of
these quorums of course are to be made in righteousness, in holiness
and lowliness of heart. If so made there is no appeal from their
decision; but in case that any decision of these quorums is made in
unrighteousness, it may then be brought before a general assembly of
the several quorums of the priesthood which constitute the spiritual
authorities of the church.
10. Patriarchs.--These officers hold the keys of blessings in
the church. The order of this priesthood was confirmed to be handed
down from father to son, and rightly belongs to the literal descendants
of the chosen seed, to whom the promises were made.[118] There is one
general and a number of local patriarchs in the church. The first is
patriarch to the whole church, and he may minister in any branch or
stake in it, his jurisdiction in blessing the people being co-extensive
with the church. He holds the keys of the patriarchal blessings upon
the heads of all the Lord's people. And whomsoever he blesses shall
be blessed, and whomsoever he curses shall be cursed; and whatsoever
he binds on earth shall be bound in {346} heaven; and whatsoever he
looses on earth shall be loosed in heaven.[119] He holds the sealing
blessings of the church, "even the Holy Spirit of promise," whereby
men are sealed up unto the day of redemption; that they may not fall,
notwithstanding the hour of temptation that may come upon them.[120]
The local patriarchs referred to above are patriarchs appointed and
ordained by the apostles to hold and exercise the powers of giving
patriarchal blessings to the Saints within the branches and stakes of
Zion in which they are appointed to minister in this calling, but they
are not to minister outside of their respective districts. Hence they
call them local patriarchs. They possess the same powers in blessing
within the district where they are appointed to labor as the general
patriarch of the church does in his wider sphere.
11. High Priests.--The quorums of high priests are designed to
qualify those who shall be appointed standing presidents over different
stakes in Zion, and abroad.[121] They may travel and preach the gospel
if they choose, for high priests have power to preach and administer
all the ordinances of the gospel; but their calling is more especially
to preside. To them belongs the sphere of presidency of government in
the church. From these quorums, so far as the most suitable men can
be found in them, are chosen men to act as bishops--where no literal
descendant of Aaron can be found,--the bishops' counselors; presidents
of stakes and their counselors; and also high counselors. When men
more suitable for these positions are found in other quorums of the
priesthood, then they are ordained high priests, and appointed to the
presiding positions enumerated. In every stake there is a high priests'
quorum, presided over by a president and two counselors. There is no
specific number necessary to form a quorum of high priests, the quorum
includes all high priests within a stake or branch where it exists, be
they {347} many or few. The quorum organization is for convenience,
for discipline, and for training its members in the art of government.
Since to the high priests belongs the sphere of government, we know of
no position in the church which calls for higher qualities of heart
and mind than that of high priests. It is an office that requires the
combination of wisdom and executive ability, a combination the rarest
among men. The world has had untold thousands of learned men and
orators, and multitudes of men with special great gifts; but it has had
comparatively few blessed with that combination of gifts which makes
men successful rulers; and yet those qualities which make men rulers
are the qualities to be looked for and developed in high priests.
12. Elders.--Elder is the lowest office in the Melchisedek
Priesthood. It is an office that is an appendage to the Melchisedek
Priesthood.[122] Yet the Elder has the power to preach the gospel,
baptize, lay on hands for the Holy Ghost, administer the sacrament, and
preside when there is no high priest present.[123] Ninety-six Elders
constitute a quorum.[124] The quorum is presided over by a president
and two counselors, whose duty it is to instruct them in the duties of
their office. There may be any number of quorums of Elders in a branch
or stake of Zion, as there is no limit whatsoever in the revelations.
The elders constitute a standing ministry in Zion and her stakes.[125]
They are not under obligations to travel abroad as the seventies are;
but may be called upon to preside from time to time as circumstances
may require.[126]
13. Presidencies in the Aaronic Priesthood.--The Aaronic
priesthood, as already remarked,[127] has to do more especially with
the temporal affairs of the church; and the general {348} presidency
of it is the presiding bishopric of the church. The local bishops in
like manner preside over the Aaronic priesthood within their respective
districts. The powers, rights, duties and responsibilities of the
bishops have been treated at some length in Section III, Part IV, under
the caption THE BISHOPRIC, and to the paragraphs on that subject the
student is directed.
14. Priests.--Forty-eight Priests of the Aaronic order of
priesthood constitute a quorum. The president of this quorum is to be a
bishop, for that is one of the duties of his calling to sit in council
with this quorum and teach the members thereof their duties.[128] There
is no limit to the number of quorums of priests in the church; there
may be such a quorum in every ward or branch.
15. Teachers.--Twenty-four Teachers constitute a quorum. They
are presided over by a president and two counselors, who are to teach
them the duties of their office.[129]
16. Deacons--Twelve deacons form a quorum. The quorum is presided
over by a president and two counselors, who are to instruct them in
the duties of their office.[130] The offices of teacher and deacon are
appendages[131] to the Aaronic priesthood, as the office of elder and
bishop are appendages to the Melchisedek priesthood.[132] What is meant
by appendage to the priesthood is an addition to the regular quorums
of the priesthood. When so added they become part of the organization
but in a subordinate way. Then elders may assist high priests in their
duties when called upon, and may officiate in their stead when there is
no high priest present; but when the high priest is present the elder
has no right to act in his stead unless called upon. The teacher may
assist the priest in his duties, as the deacon may assist the teacher
in his duty,[133] but {349} in that event the lesser quorums act in
subordination to the ones they are authorized to assist. They were
quorums added to the regular organization of the priesthood, when the
duties were so multiplied that the higher and regular quorums could
not discharge them. By creating these appendages to the priesthood men
could be called into requisition whose wisdom and experience would
not justify placing upon them all the authority with the accompanying
responsibility of the higher offices of the priesthood.
17. Territorial Division of the Church.--The church in relation
to the territory it occupies, for convenience in government, is divided
into stakes of Zion, wards and branches.
_I. Stakes_.--A stake of Zion is a division of the church territorially
that embraces several wards and branches. There is no set number of
wards or branches necessary to constitute a stake. That is arranged
according to convenience. The stake is presided over by a president,
who is a high priest, assisted by two other high priests as counselors.
They constitute the presidency of the stake, and preside over the
organizations in that stake much in the same way that the president of
the church presides over the entire church; but is subject of course to
the general authorities of the church.
In each stake is a standing high council, over which the presidency
of the stake--or the president or either one of the counselors, when
circumstances render it impossible or inconvenient for all to be
present--preside. This forms the highest judicial tribunal in the stake.
One or more patriarchs are appointed to confer upon the people
patriarchal blessings within the stake.
The high priests are organized into a quorum with a presidency over
them as already explained.[134]
The elders are organized into one or more quorums, according {350} as
they are numerous enough for one or a number of quorums;[135] and with
the high priests constitute the standing ministry in the stake.
_II. Wards_.--The stakes are divided into ecclesiastical wards,
presided over by a bishopric, consisting of a bishop aided by two
high priests as counselors unless the bishop is a literal descendant
of Aaron, in which event he has authority to act as bishop without
counselors.[136] The bishopric has a direct general presidency over the
quorums of the lesser priesthood in his ward; and presides even over
those holding the higher priesthood as members of his ward; but not
over the quorums of the higher priesthood as quorums. The bishopric
of a ward, like the bishopric of the church, has to do chiefly with
temporal affairs; but in nearly all cases, in fact, so far as we know,
in all cases at present in the church, the bishops are high priests
acting in that capacity; and since in acting as bishops they do not
lose their position as high priests they have a right to minister in
both temporal and spiritual affairs. It may be well to remark, however,
in passing, that wherein bishops do take the lead in spiritual concerns
they do it by virtue of the high priesthood which they hold, which is
the proper authority to act in spiritual matters.
The ward officers consist of a quorum of priests, of teachers and of
deacons. Their powers and duties have already been explained.[137] They
labor under the direction of the bishop, and are the standing ministers
within the ward, to be with and watch over the church to see that each
member thereof does his duty and that no iniquity is allowed to creep
into the church, to corrupt it. At present in many wards there are not
enough men to fill up the quorums of the lesser priesthood, and members
of the high priesthood are frequently found officiating as teachers,
etc.
{351} Each ward is divided up into teachers' districts, and two
teachers appointed to take charge of each district, and visit every
family and member within it, to see that all are doing their duty;
that they live, so far as may be, in peace with all men; that they are
prayerful; diligent in attending public worship; and that they are
honest, sober and hold no hardness against their neighbors.
_III. Branches_.--Branches are organizations established chiefly out
in the world where there are no regularly organized stakes. The elders
while abroad on missions in order to preserve in the faith those who
receive the gospel, organize branches, set apart elders or priests
to preside, and also ordain as many other elders, priests, teachers
and deacons to assist the president of the branch as may be deemed
necessary. These officers discharge the same duties in a branch that
they would in a fully organized ward. Branches are also sometimes
organized in outlying districts of large wards where there are not
enough people to justify a complete ward organization, and yet the
district is too far removed from the ward to permit the members living
there to enjoy the advantages of the adjacent ward organization. In
such an event the branch is usually placed under the care of the
neighboring ward.
18. Helps in Government.--In addition to these regular and direct
means of ecclesiastical government in the church, there are also "helps
in government," or appendages to the church organization. The chief of
these are:
_I. Female Relief Societies_.--A woman's association organized in each
ward to relieve the poor in their distress, and visit the sick and
afflicted.
_II. Sunday Schools_.--In every ward also is a Sunday School, in which
the young are taught in the gospel and educated in church discipline.
_III. Y. M. and Y. L. M. I. A._--In nearly all wards also are Young
Men's and Young Ladies' Mutual Improvement Associations {352} for the
instruction of the young in theology, science, history and literature;
and, in fact, in all things that tend to the development and refinement
of the mind of man; but the main object of these organizations is to
establish the young of both sexes in a knowledge of the truth of the
gospel.
_IV. Primary Associations_.--Primary Associations are ward
organizations for juveniles too young to be connected with the
Improvement Associations, and were established to train the young in
such moral precepts and conduct as are suitable to their years.
19. The Church Judiciary System.--So long as men are imperfect
just so long will difficulties and misunderstandings arise among
them. And these things will beget bitterness of feeling, enmities and
animosities unbecoming those striving to be saints; and hence the
church must be purged of these things. Moreover, although man by nature
is a religious creature, he is prone to be forgetful of religious duty;
and unless a wholesome church discipline be enforced he is liable to
become neglectful of his religious obligations. To settle difficulties,
then, which may arise between members on the one hand, and to enforce
church discipline on the other, there exists in the church an
ecclesiastical judiciary system, that is most admirably adapted to
answer the purposes for which it exists.
20. First, as to the settlement of difficulties arising between
members of the church. The law of the Lord requires that if a brother
or sister offend another, the one offended should go alone to the
one who gave offense and tell him his fault; if he repents and seeks
forgiveness, and makes restitution, then the one offended must forgive
his brother and become reconciled. In the event of the offender being
stubborn and impenitent; or maintaining that he has done no wrong, then
the one aggrieved should take others with him, one or more,[138] and
in their presence, {353} and with whatever assistance they can render,
seek justice of and reconciliation with his brother. If the offender
refuse to make restitution and reconciliation, then the matter may be
taken to the bishop's court for settlement.[139] Here the matter is put
on trial, the statements of the respective parties received, and the
testimony of witnesses admitted and a decision rendered by the bishop
according to his understanding of the case.
21. In the event of either party being dissatisfied with the
bishop's decision, they may appeal to the high council of the stake.
But if dissatisfied parties neither take an appeal to the high council
nor comply with the bishop's decision, then they stand in danger of
losing their fellowship in the church, for if men will not respect the
decisions of the ecclesiastical courts, then the officers thereof must
vindicate their decrees and make the courts respected by punishing
those who would treat them with contempt.
22. If the case be appealed to the high council of the stake, it
is heard on its merits in the manner already described in section four
of this part, under the caption HIGH COUNCILS, which see. The parties
or either of them may appeal to the first presidency of the church,
who will direct in what manner the case shall be disposed of; but the
parties must abide that decision or lose their standing in the church.
23. Now as to those who neglect their duties; who do not so much
offend against individuals as against the church, by failing to live up
to the regulations it prescribes for its members. It is especially the
duty of the teachers, priests and bishopric to labor very assiduously
to preserve their people in the faith, and by patient watchfulness;
by teaching and admonition; by warning and reproof, when necessary,
keep alive the spirit of the gospel in the hearts of the saints. If,
however, {354} in spite of all these efforts to preserve the church
members in an active performance of their duties men will grow careless
and transgress the law of the Lord, they are amenable to the church
courts and may be tried for their fellowship. In that case they would
have the same rights in the courts and the same rights to appeal as in
the case of difficulty between members.
24. The only real punishment which is within the power of
the church to inflict is to disfellowship or excommunicate its
members. In the former case the offender is merely suspended from the
privileges of church communion; this punishment may be inflicted by
the bishop, until satisfaction is made by the offender. In the latter
case--excommunication--the person absolutely loses his membership in
the church, together with all the priesthood he holds; and if he ever
regains a standing it will be by baptism and confirmation as at the
first.
25. Of course to those who hold lightly their standing in the
church, suspension of fellowship, or excommunication has no especial
terror; but to the man of faith, whose full hopes of eternal life
with all its advantages stand or fall with his standing in the church
of Christ, no greater punishment can threaten him. He remembers that
the Lord hath said: "Wo unto them who are cut off from my church,
for the same are overcome of the world." [140] And, again: "Inasmuch
as ye are cut off by transgressions, ye cannot escape the buffetings
of Satan, until the day of redemption." [141] The punishment, then, of
excommunication is a serious one in the estimation of the faithful; and
since man in his imperfect state is influenced to righteousness by his
fear of punishment, as well as by his hope of reward, the punishment of
excommunication has a wholesome effect in preserving the discipline of
the church.
26. Conferences of the Church.--There are two general {355}
conferences of the church each year, one convening on the 6th of April,
and the other on the 6th of October. Conferences are convened every
three months in all the stakes of Zion; and in the respective wards
once a year. The chief purposes of holding these conferences, aside
from the giving of instructions by the general authorities, who are
usually present, is to sustain by vote the officers of the church. The
principle of common consent operating in the church government has
already been explained; [142] and it only remains to say that the means
by which this "common" consent is expressed--voting to sustain those
proposed for the several offices--virtually amounts to an election. The
elective principle in government or in societies, is not only carried
out by direct means; it may be carried out by indirect means. It is
just as much a fact under the form of popular acceptance as of popular
choice.[143] It is in the form of popular acceptance that the elective
principle exists in the church.
27. Reflections.--If a good system for the organization and
administration of authority, and an equally good system for the
security of liberty is the test of a good plan of government, then this
ecclesiastical government we have described must be recognized as of
the very highest order. It is elaborate in organization, but simple in
its operations. There is in it a most excellent assemblage of means
to transmit the will of the central power into all departments of
the society; and, on the other hand, an equally efficient assemblage
of means for transmitting the response of the society to the central
organized power. And as the whole government exists by the common
consent of the church members, and elections by popular acceptance
are frequent, the liberties of the people composing the church are
secured. Where these facts exist, the highest order of government
must result. And we may say, in conclusion, {356} that the formation
of a free ecclesiastical government on so extensive a scale is one of
the most interesting problems of humanity. "It requires such refined
prudence [to form such a government], such comprehensive knowledge,
and such perspicacious sagacity, united with such almost illimitable
powers of combination, that it is nearly in vain to hope for qualities
so rare to be congregated in a solitary mind." [144] Indeed it is in
vain to hope for these powers in an uninspired mind. It is a task too
difficult for mere human ingenuity. And when it is remembered that
Joseph Smith's knowledge of government and history in his early life
was exceedingly limited; and that this system of church government
was given piece-meal--as will be seen by its gradual development as
portrayed in this work [145]--it is absurd to accredit it to a boy's
native ingenuity. It was not a system marked out in theory and then
organized. On the contrary, line was given upon line, precept upon
precept. An officer was given today and his duties explained; another
given at another time, when the development of the work required his
services, and his duties explained. After a lapse of years men began
to discover that these fragments of government constituted a most
elaborate yet simple system--a consistent whole, based on the highest
and truest principles of government; a system that while it was suited
to the conditions of the church in the earlier years of its existence,
yet is capable of answering the needs of the organization should it
be so expanded as to fill the earth. This is a fact as astonishing to
the world as it is gratifying to the Saints. The church is its own
witness that the mind which fashioned it is divine. It is too great in
its organization, and yet too simple in its administration to be the
creation of an uninspired mind, especially of a mind so narrow in its
knowledge and inexperienced in affairs related to government as that
of Joseph Smith. No, neither the hand of man {357} nor the mind of
man created it; it came from God, and bears the impress of its divine
creation.
REVIEW.
1. What is priesthood?
2. What is the spirit of the government by the priesthood?
3. For what was the church instituted?
4. What powers and authority appertains unto it?
5. How is the priesthood divided?
6. Why was the higher priesthood named after Melchisedek?
7. What are the powers of the Melchisedek priesthood--of the Aaronic?
8. Enumerate the officers of the respective priesthoods.
9. What constitutes the first presidency of the church?
10. What are the rights and powers of the first presidency?
11. What are the rights and powers of the twelve apostles?
12. What is the mission and calling of the seventies?
13. What are the duties and the special calling of the patriarchs?
14. What are the powers and special duties of the high priests--of
elders?
15. What can you say of presidencies in the Aaronic priesthood?
16. What are the privileges and duties of priests?--of teachers?--of
deacons?
17. What is the significance of "appendage" in connection with
priesthood?
18. What can you say of the territorial divisions of the church?
19. Describe the stake organization--the organization of the ward--of
the branch.
20. What institutions are recognized as helps in government?
21. What can you say of the church judiciary system?
22. State how difficulties are to be settled in the church.
23. What are the means of punishment legitimately within the right of
the church to exercise?
24. What can you say of the effectiveness of church punishment?
25. What regular conferences are held by the church?
26. What can be said of the church as an ecclesiastical system of
government?
{358}