relationship of parent and child. Neither is complete without the
other. What has been and what is must join, before perfection can
reign. Without unity and the perfecting power of righteousness, the
Saints would be unprepared to receive the King of Kings. Earth,
unable to endure the overpowering glory of his presence, would vanish
from before his face, like hoar-frost in the rays of the rising
sun. [18] That there might be no such calamity, no converting of an
intended blessing into a consuming curse, Elijah restored the Keys of
Preparation.
The Universal Gathering.--The gathering of the House of Israel is
to be supplemented by a greater gathering--the bringing together of
all the Gospel dispensations, with all the sacred powers and mighty
personages connected therewith. [19] There is to be a general assembly,
a universal union, in which sainted souls from all glorified creations
will join. [20] All things that are Christs's, both in heaven and
on earth, will eventually be brought together, and the divided and
discordant parts attuned and blended into one harmonious Whole.
Footnotes
1. "Elias," Canto 5, p. 37, annotative edition.
2. Acts 3:21.
3. D. & C. 77:12.
4. Ib. 128:18.
5. Dan. 2:44.
6. D. & C. 76.
7. D. & C. 107:56.
8. Ib. 84:23, 24.
9. Hist. Ch. Vol. 3, pp. 388, 389.
10. D. & C. 13.
11. Ib. 27:12; 128:20.
12. D. & C. 110:12-16; Hist. Ch. Vol. 3, p. 390.
13. See Luke 9:54 and 2 Kings 18:38; also James 5:17 and 1 Kings 17:1.
14. Hist. Ch. Vol. 6, pp. 249, 254.
15. Hist. Ch. Vol. 4, p. 211.
Elijah the Tishbite, as he is called in Scripture, figured in the
history of the Kingdom of Israel about nine centuries before the birth
of Jesus of Nazareth. It was a period of idolatry, when the priests of
Baal (whom Elijah overthrew) had Ahab the king and his wife, the wicked
Jezebel, completely under their sinister influence. Regarding the great
Prophet of Restoration, Dr. Geikie, says:
"The immense influence of Elijah during his life is seen in the place
he held in the memory of after generations in Israel. He takes rank
along with Samuel and Moses; not like the former, as the apostle of
a system yet undeveloped; or as the founder of a religion, like the
latter; but as the restorer of the old when it was almost driven from
the earth. The prophet Malachi portrays him as the announcer of the
great and terrible day of Jehovah. His reappearance was constantly
expected as the precursor of the Messiah. So continually was he in
the thoughts of the people of New Testament times, that both John the
Baptist and our Lord were supposed to be no other than he. The son of
Sirach (See Apocrypha) calls him a fire, and says that his word burned
like a torch, and that it was he who was to gather together again the
tribes of Israel from the great dispersion . . . .
"His final coming, it is believed, will be three days before that of
the Messiah, and on each of the three he will proclaim peace, happiness
and salvation, in a voice that will be heard over all the earth. So
firm, indeed, was the conviction of this in the days of the Talmud,
that when goods were found which no owner claimed, the common saying
was, Put them by till Elijah comes."--"Hours with the Bible," Vol. 4,
pp. 65,66.
16. D. & C. 127, 128.
17. 1 Cor. 11:11.
18. Mal. 3:2; 4:1.
19. D. & C. 27:5-14.
20. Ib. 76:67; Moses 7:31, 64.
PART SEVEN
POWERS AND PRINCIPLES
ARTICLE TWENTY-EIGHT.
The Priesthood.
What "Priesthood" Means.--Divine authority, or the right to rule,
inherent in the supreme Source of all power--such is the primal meaning
of "Priesthood." It also signifies the men in whom that authority is
vested--the servants of the Lord, who officiate for him and administer
the laws and ordinances of the Gospel.
Why Necessary.--Divine laws, like human laws, require officers and a
government to administer them. God, being in the form of man, cannot
be everywhere present in his own person. Immanent by the spirit that
proceeds from him, omnipresent by his power, influence and authority,
He cannot, as a personage, occupy two places at the same time, any more
than he can make something out of nothing or do aught else that is
impossible. To say that Deity can do that which cannot be done, is no
glorification of Deity. It is sheer nonsense, nothing more.
Since the Supreme Being cannot be everywhere present in person, cannot
be in Heaven and on Earth simultaneously, he requires representatives
to carry on his work in this as in other parts of the universe. Herein
is the prime reason, the fundamental fact, underlying the necessity for
a Priesthood and a Church organization.
A Twofold Power.--There are two priesthoods in the Church of Christ,
or, more properly, two grand divisions of priesthood, namely, the
Melchizedek and the Aaronic, the latter an appendage to the former.
[1] This dualism is owing to the fact that Divine Government takes
cognizance of and deals with things temporal as well as with things
spiritual. Nevertheless, all things are spiritual to Deity. [2] As
Eternity includes Time, so the spiritual includes the temporal.
Origin of Names.--The Melchizedek Priesthood was named for Melchizedek,
king of Salem. [3] The powers of this priesthood are unlimited. It
wields authority over all things. Holding "the keys of the Kingdom
of God," it is the divinely ordained "channel through which every
important matter is revealed from Heaven." [4] The Aaronic or Lesser
Priesthood takes its name from Aaron, the brother of Moses. It operates
within a limited sphere, having a special calling to administer in
temporal affairs, in material things.
Symbolized by the Soul.--The Government of God, with its two mighty
wings of priestly power and authority, corresponds to and is symbolized
by the soul. As spirit and body constitute the soul, so the Melchizedek
and Aaronic priesthoods constitute the government of the Church of
Christ. Through the medium of the body, with its various members and
organs, the things of this life are possessed and utilized, while
those pertaining to a higher state of existence are apprehended and
made use of by means of the spiritual faculties. Even so, by these
two priesthoods, differing in powers and prerogatives, yet allied,
interwoven and harmonious in their mutual workings, is carried on in
all worlds the sublime work of Omnipotence.
Furthermore, to extend the analogy, it is the spirit or higher part of
man that controls, directs and supplies the motive power of the body,
being the vital mainspring of this wondrous piece of machinery, whose
functions are forwarded by the animation resulting from the union
of the twain. In like manner, the Melchizedek Priesthood, holding
the keys of presidency, controls and directs the entire body of the
Church; delegating, however, a portion of its authority to the Lesser
Priesthood, that it likewise may wield a legitimate influence and
execute the purposes for which it was designed.
"No Man Taketh This Honor."--Men cannot constitute themselves servants
of the Lord. They must be called by him--literally called and ordained,
or they are not qualified to speak and act in his name and stead. While
there is no ban upon doing good, and all are free to promote truth
and practice righteousness, and will reap sure reward for so doing,
there is no such thing as heavenly sanction upon usurped office and
authority. The Scriptures make this fact exceedingly plain. [5] "God
will not acknowledge that which he has not called, ordained and chosen."
[6]
Christ The Head.--Jesus Christ is the great "Apostle and High Priest,"
[7] standing at the head of the priestly-kingly Order of Melchizedek.
It was originally styled "The Holy Priesthood after the Order of the
Son of God;" but this title was changed out of reverence for the
Supreme Being, to avoid "the too frequent repetition" of the all-sacred
name. Melchizedek's name was substituted, because he "was such a great
High Priest." [8] "Apostle" means "Messenger," or one who is sent.
The use of the term, as one of the titles of the Savior, is warranted
by the fact that the Son was sent forth by the Father. [9] He was
therefore the Father's messenger. In like manner, those sent forth by
the Son are his apostles or messengers, particularly the twelve special
witnesses.
Adam Stands Next.--Next to the Savior in divine authority, stands Adam,
Ancient of Days, the father of the whole human family. So says Joseph
the Prophet, in his great discourse on Priesthood. "The priesthood was
first given to Adam; he obtained the First Presidency, and held the
keys of it from generation to generation. He obtained it .. before
the world was formed. . He had dominion given him over every living
creature. He is Michael the Archangel." [10]
Noah's Position.--"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." [11]
These inspired utterances regarding Adam and Noah ought to set at rest
the question with which they deal. They are a sufficient answer to the
charge, sometimes made, that the Latter-day Saints rank Joseph Smith
as next in dignity and power to Jesus Christ. It is fitting that the
Prophet himself should supply the refutation.
An Everlasting Principle.--He goes on to say: "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." [12]
Succession and Descent.--From Adam, the Priesthood descended through
the following line: Abel, Enoch, Noah, Melchizedek, Abraham, Esaias,
Gad, Jeremy, Elihu, Caleb, Jethro and Moses. [13] Says the Prophet
"The Savior, Moses and Elias gave the keys to Peter, James and John, on
the Mount, when they were transfigured before him." He then asks: "How
have we come at the Priesthood in the last days?"--and answers thus:
"It came down, down, in regular succession. Peter, James and John had
it given to them, and they gave it to others." The "others" include
Joseph Smith and Oliver Cowdery, the earliest Elders of the Latter-day
Church. [14]
Agents of the Almighty.--Inherent in the Priesthood is the principle of
representation. So plenary and far-reaching are its powers, that when
those holding this authority are in the line of their duty, and possess
the spirit of their calling, their official acts and utterances are as
valid and as binding as if the Lord himself were present, doing and
saying what his servants do and say for him.
This is what it means to bear the Priesthood. It constitutes men agents
of the Almighty, transacting sacred business in the interest of the one
who sent them. These agents should represent their Principal fairly
and faithfully, reflecting, as far as possible, his intelligence and
goodness, living so near to him that when their letter of instructions
(the written word) falls short, the Spirit that indited it, resting
upon them as a continual benediction, can give "line upon line" of
revelation, flash upon flash of inspired thought, to illumine and make
plain the path they are to tread.
"And whatsoever they shall speak when moved upon by the Holy Ghost
shall be scripture, shall be the will of the Lord, shall be the mind
of the Lord, shall be the word of the Lord, shall be the voice of the
Lord, and the power of God unto salvation." [15]
No Unrighteous Dominion.--A tremendous power for frail mortal man to
wield! Yes, and to guard against its abuse, the exercise of this divine
prerogative is hedged about with certain conditions and limitations.
Thus:
"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." [16]
Again:
"The rights of the Priesthood are inseparably connected with the powers
of heaven, and .. the powers of heaven cannot be controlled or handled
only upon the principles of righteousness . . . . When we undertake to
cover our sins, 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." [17]
An Echo From the Heights Eternal, where the Gods, in solemn council
before the creation of the world, decreed freedom, not tyranny;
persuasion, not compulsion; charity, not intolerance, the platform upon
which the Lord's servants should stand. There is no room in all the
Government of God for the exercise of "unrighteous dominion."
The Other Side.--But there is another side to the question. If the men
bearing this sacred authority confine themselves to the lawful use of
the powers conferred upon them, doing no other than the things enjoined
by divine revelation or inspired by the Holy Spirit--what then? In
that event the responsibility shifts to other shoulders; and just how
weighty the responsibility is, the Savior himself shows in his parable
of the Last Judgment, where is indicated the standard or one of the
standards by which He will judge the world. [18]
Before the Bar of God.--When the Son of Man, sitting upon "the throne
of his glory," shall require of all nations and of all men a final
accounting, and shall put to them the crucial question: "How did you
treat my servants whom I sent unto you?" happy the nation or the man
who can reply: "Lord, I showed them the respect to which they were
entitled--I honored them as I would have honored Thee."
Warning and Exhortation.--Grievous the sin and heavy the penalty
incurred by those who mistreat the servants of the Master. But more
grievous and more weighty still, the sin and punishment of those
who betray them. "See to it," says the Prophet to the Elders of the
Church, "that ye do not this thing, lest innocent blood be found upon
your skirts, and you go down to hell. All other sins are not to be
compared to sinning against the Holy Ghost and proving a traitor to the
brethren." [19]
Again that ancient admonition, sounding down the centuries, "Touch not
mine anointed, and do my prophets no harm!" blending with the Savior's
solemn warning to the world: "Inasmuch as ye have done it unto one of
the least of these, my brethren, ye have done it unto Me."
Footnotes
1. Hist. Ch. Vol. 4, p. 207; D. & C. 107:1-20.
2. D. & C. 29:34, 35.
3. Gen. 14:18; Heb. 7:1-21.
4. Hist. Ch. Vol. 4, p.207.
5. 1 Sam. 13:9-14; 2 Sam. 6:6, 7; 2 Chron. 26:18-21; Heb. 5:4.
6. Hist. Ch. Vol. 4. pp. 208, 209.
7. Heb. 3:1.
8. D. & C. 107:2-4.
9. Abr. 3:27; John 14:24.
10. Ib. p. 386.
11. Ib.p. 386.
12. Ib. p. 386.
13. D. & C. 84:6-17. See also 107:40-52.
14. D. & C. 13. Ib. 128:20.
15. Ib. 68:4.
16. D. & C. 121:41-43.
17. Ib. vv. 36,37.
18. Matt. 25:21-46.
19. Hist. Ch. Vol.3, p. 385.
ARTICLE TWENTY-NINE.
Church Government
An Incomparable System.--The Church of Jesus Christ of Latter-day
Saints is conceded, even by many outside its pale, to be a most
admirable and most thorough system of government. It ought to be;
for it is a product of divine wisdom. The Church on Earth is the
counterpart, so far as mortal conditions will permit, of the Church
in Heaven, as beheld in vision by Joseph the Seer. [1] While the
Church founded by him is not yet perfect, it is approximately so,
and is destined to attain that condition. It is doubtful that the
Church of Christ in any former age had so complete an organization
as it possesses at the present time. This wonderful scheme of
spiritual-temporal government was revealed from above, and established
here below, that the Lord's will might be done on earth even as it is
done in heaven.
Earliest Offices.--The earliest offices in the Church were those of
Elder, Priest, Teacher and Deacon; all, excepting Elder, callings in
the Aaronic Priesthood. [2] Other offices, mostly in the Priesthood
of Melchizedek, were evolved as fast as they became necessary. [3]
The first Bishops were ordained in 1831, the year after the Church
was organized. There was no First Presidency until 1833, and no Stake
organization until 1834. The Twelve Apostles and their assistants,
the Seventies, were not chosen until 1835. But all these offices and
callings were inherent in the two priesthoods conferred upon the
founder of the Church before its organization.
First and Second Elders--Other Titles.--Joseph Smith was the first
President of the Church. His original title was "First Elder;" Oliver
Cowdery being the "Second Elder." The initial use of these titles--an
anticipative use--was by John the Baptist, the angel who ordained
Joseph and Oliver to the Aaronic Priesthood. He told them of their
future ordination to the Melchizedek Priesthood, and of their calling
as "Elders" thereunder. [4] As early as the date of the Church's
organization, the titles of Seer, Translator, Prophet and Apostle, were
conferred upon Joseph, and that of Apostle upon Oliver, by revelation.
[5]
Puerile Complaints. In after years President Joseph Smith and his
associates were criticised by seceders from the Church, because of
additions made to the original list of offices, as the result of
growth and development on the part of the infant organization. It was
contended that since it came into existence with Elders, Priests,
Teachers and Deacons as its governing powers, and this by divine
direction, therefore these orders should have been deemed sufficient,
to the exclusion of High Priest and other titles claimed to have been
added by "ambitious and spiritually blind" leaders. [6] Such objections
are manifestly puerile. The faultfinders would have been no more
inconsistent, had they contended that a new-born babe should remain a
babe, instead of growing up to manhood or womanhood and fulfilling the
measure of its creation.
The Correct View.--President George A. Smith, in speaking of the
progress of the Church, was fond of using, as a comparison, the growth
of a hill of corn--first, a single blade of green shooting up from
the soil; then two or three such blades; and afterwards a stalk, with
ears of corn and silken tassels pendant. One who made no allowance for
the growth of the "hill," might be mystified at beholding it in these
various stages of development; but those familiar with the changes
incidental to such an evolution would see the matter in a clear light.
Greater Follows Lesser.--What more consistent, more in harmony with
correct principle and historical precedent, than for the greater to
follow the lesser, as when the Melchizedek Priesthood came to Joseph
and Oliver, after their ordination to the Aaronic Priesthood? The
lesser prepares the way before the greater. But according to the logic
of the Prophet's critics, that first ordination should have been
all-sufficient; there should have been no second ordination, and no
further development of the Lord's work. It ought to have halted then
and there, when the keys of the Lesser Priesthood were given. But the
Lord knew best, and his inspired servants knew. There was to be, and
there has been, a great and mighty development, as the present status
of the Church testifies. It has had a wonderful history and a marvelous
growth. Never so strong or so well equipped as now, its future is
bright with glorious promise.
Offices in the Aaronic Priesthood.--The offices of the Aaronic
Priesthood, graded upward, are Deacon, Teacher and Priest. The
presidency of this priesthood is the Bishopric. The Bishop has charge
of the Church property. He receives and disburses, under the direction
of the higher authorities, the tithes and offerings of the people.
A Presiding Bishopric of three have general charge of the funds
provided for the support of the poor, for the building of temples,
for the creation and maintenance of schools, and for other purposes.
The Church's general financial records are also in their keeping. A
bishop must be a lineal descendant of Aaron--in which event he can
serve without counselors--or else a high priest after the order of
Melchizedek, [7] having as his counselors two other high priests of
that order. Under the jurisdiction of the Presiding Bishopric, in
temporal matters, are the ward bishoprics.
Wards and Stakes.--The Ward is a division of the Stake as the Stake is
a division of the Church. A stake, in territorial extent, frequently
corresponds to a county, though in populous districts one county may
contain several stakes. There are four stakes in Salt Lake City. Each
stake has a presidency of three, and a high council of twelve, and
these have jurisdiction over all members and organizations in the
stake, including the ward bishoprics. Each of the latter constitutes a
tribunal for the trial of members who transgress the church laws and
regulations. From the decision of the Bishop's Court, either party in
a case may appeal to the High Council, and from a decision of this
appellate court an appeal may be taken to the First Presidency. They
review the evidence, and if any injustice has been done, the case is
remanded for a new trial. If a President of the Church were tried, it
would be before "The Common Council of the Church," assisted by "twelve
counselors of the high priesthood." [8] The extreme penalty imposed
by any of the Church tribunals is excommunication.
Administration of Ordinances.--The Aaronic Priesthood administers in
outward ordinances, such as baptism, and the sacrament of the Lord's
supper. The higher ordinances--confirmations, sealings, adoptions, and
other temple ceremonies--must be administered by the Priesthood of
Melchizedek.
Offices in the High Priesthood--Quorums and Councils.--The Melchizedek
Priesthood comprises, in an ascending scale, the offices of Elder,
Seventy and High Priest. The Patriarch, the Apostle, and the President
must all be high priests after this order. Each specific body of
priesthood is called a quorum, though most of the general priesthood
organizations are termed councils.
The General Authorities.--The highest council in the Church is the
First Presidency. It is composed of three high priests, one of whom is
the President, the others being his First and Second counselors. These
three preside over the entire Church. The President is its Prophet,
Seer and Revelator, and also its Trustee-in-Trust, holding the legal
title to its property.
Next to the First Presidency are the Twelve Apostles. Their special
calling is to preach the Gospel or to have it preached, in all nations.
The Twelve are equal in authority to the First Presidency, but they
exercise the fulness of their powers only in the absence of the higher
council. They have the right to regulate and set in order the whole
Church, but they act under the direction of the First Presidency. The
death of the President dissolves that council, and makes necessary a
new organization thereof. The Apostles nominate the President, who then
chooses his Counselors, and the three are upheld and sustained by the
Church in its public assemblies, called conferences. The duty of the
Presiding Patriarch is to bless the Church, give individual blessings
to its members, and comfort them with spiritual ministrations. He
also assists the Apostles in visiting conferences and missions, and
performing other duties as required.