powerful, whose going forth is unto the ends of the earth, yea, whose
voice is unto men--Prepare ye the way of the Lord, make his paths
straight. The keys of the kingdom of God are committed unto man on
the earth, and from thence shall the gospel roll forth unto the ends
of the earth, as the stone which is cut out of the mountain without
hands shall roll forth, until it has filled the whole earth. . . . Call
upon the Lord, that his kingdom may go forth upon the earth, that the
inhabitants thereof may receive it, and be prepared for the days to
come, in the which the Son of Man shall come down in heaven, clothed in
the brightness of his glory, to meet the kingdom of God which is set
up on the earth. Wherefore may the kingdom of God go forth, that the
kingdom of heaven may come, that thou, O God, mayest be glorified in
heaven so on earth, that thy enemies may be subdued; for thine is the
honour, power and glory, for ever and ever. Amen." (D&C, Sec. 65).
When the Messiah comes to rule and reign, He will be accompanied by
the hosts of the righteous who have already passed through the change
of death; and the righteous who are yet in the flesh shall be caught
up to meet Him, and shall descend with Him as partakers of His glory.
Then shall the Kingdom of God on earth be made one with the Kingdom of
Heaven. Then shall be realized the glorious fulfilment of the prayer
taught by the Christ, and voiced by men through the ages past, Thy
Kingdom come.
The Kingdom of Heaven on earth is to be a literal government,
administered under the supreme direction of Jesus Christ the King. No
longer shall men arrogate to themselves the power of might to exercise
dominion over their fellows, nor exalt themselves on thrones, nor
bedeck themselves with crowns and scepters.
That the extent and jurisdiction of the kingdom shall be world-wide was
declared by Daniel to Nebuchadnezzar, depicting "what shall be in the
latter days." Thus spake the prophet:
"And in the days of these kings shall the God of heaven set up a
kingdom, which shall never be destroyed: and the kingdom shall not be
left to other people, but it shall break in pieces and consume all
these kingdoms, and it shall stand for ever. Forasmuch as thou sawest
that the stone was cut out of the mountain without hands, and that it
brake in pieces the iron, the brass, the clay, the silver, and the
gold; the great God hath made known to the king what shall come to pass
hereafter: and the dream is certain, and the interpretation thereof
sure." (Dan. 2:44-45; see also verse 28).
-- 49 --
FREEDOM TO WORSHIP GOD
Man's Divine Birthright
WE claim the privilege of worshiping Almighty God according to the
dictates of our own conscience, and allow all men the same privilege,
let them worship how, where, or what they may. (Articles of Faith, 11).
The derivation of the word "worship" is significant. It is the lineal
descendant of a pair of Anglo-Saxon terms--weorth meaning "worthy," and
scipe, an ancient form of the termination "snip" signifying condition
or state. The combination as perpetuated in our expression "worship"
means worthy-ship, and connotes the attribute of worthiness on the part
of the object of adoration.
Man cannot intelligently worship in ignorance; and this basal fact is
supported and strengthened by the inspired affirmation of a modern
prophet: "It is impossible for a man to be saved in ignorance." (D&C
131:6).
The devout worshiper must have some conception of the ennobling or
emulatory character of his deity, whether that deity be an idol made
with hands or the true and living God, the Creator of the heavens and
the earth. Worship to be genuine, to be what the word implies, must be
voluntary, willing, soulful homage. It is typified by actual praying as
contrasted with the formality of saying one's prayers.
Worship is no matter of mere form; it consists not of posture nor
gesture, neither of ritual nor of creed--any more than prayer consists
of words. Under compulsion, or for the hypocritical purposes of
effect, one may mechanically perform all the outward ceremonies of an
established style of adoration, yet, without sincerity his effort is
but a mockery of worship.
Worship, then, is a matter of conscience, and as such its observance
is one of man's inalienable rights. Freedom in worship is part of
the Divine birthright of the race; and, as a natural consequence, no
earthly power can justly interfere therewith so long as its exercise
involves no trespass upon individual or community rights.
The Latter-day Saints accept as divinely inspired the constitutional
provision by which religious liberty is professedly guarded--that no
law shall ever be made "respecting an establishment of religion, or
prohibiting the free exercise thereof"; and we confidently believe
that with the spread of enlightenment throughout the world, a similar
guaranty will be established in every nation.
Religious intolerance is inconsistent with democratic government;
yet this species of prejudice is manifest even amongst the most
progressive nations of the age. Zeal ofttimes breeds indiscretion and
injustice. It is easy for one who believes that he has the truth to
become uncharitable toward those who will not or cannot see as he sees.
We find simple explanation of the fact that the early followers of
Christ, zealous for the new faith into which they had been baptized,
should look with disdain upon their fellows still groping in spiritual
darkness. Even John, who has come to be known as the Apostle of Love,
became on more than one occasion intolerant and resentful toward
unbelievers. He and his brother were incensed at the Samaritans'
rejection of the Lord, and would fain have called fire from heaven to
consume the offenders; but this vengeful desire was met by Jesus with
incisive rebuke, as thus expressed:
"Ye know not what manner of spirit ye are of. For the Son of man is not
come to destroy men's lives, but to save them." (Luke 9:51-56; see also
Mark 9:38-41; compare John 3:17).
Intolerance is unscriptural and un-Christian. Our Lord's teachings are
imbued with the spirit of forbearance and love even toward enemies and
persecutors.
But let us not forget that there is a vital difference between
toleration and acceptance. To assume that because I have respect for
my neighbor's belief I must believe and act as he does would be to
surrender my own rights. To regard all religious systems, all sects and
churches, as essentially of equal worth and worthiness, is to make of
religious profession a matter of mere convenience and conventionality.
I verily believe, with the full force of my soul's conviction, that
there is and can be but one Church of Jesus Christ upon the earth,
possessing the blessings and powers of the Holy Priesthood, with
the authority to administer the ordinances requisite to salvation.
Nevertheless, I can and do admit freely and without reservation the
right of any man to believe that I am wrong; and I hold that neither of
us is justified in assailing the other except by means of persuasion,
demonstration, and testimony.
To preach the doctrines of men as the precepts of Christ, to supplant
the eternal principles of the Gospel by the dogmas of human conception,
is to commit grievous sin and incur fearful culpability. Christ and His
apostles gave solemn and repeated warning against the heresies of false
teachers. Thus wrote Paul to the Galatians:
"But though we, or an angel from heaven, preach any other gospel unto
you than that which we have preached unto you, let him be accursed. As
we said before, so say I now again, If any man preach any other gospel
unto you than that ye have received, let him be accursed." (Gal. 1:8-9).
Some have thought to find in this and cognate Scriptures an excuse
for intolerance, and even for persecution. But is it otherwise than
consistent with justice and reason to hold that any man who preaches
his own doctrines or those of other men under the name of the Gospel of
Jesus Christ stands convicted of blasphemy, and deserving of the curse
of God? The Apostle cited above left no doubt as to the genuineness of
the Gospel he so vigorously defended, as witness the following:
"But I certify you, brethren, that the gospel which was preached of
me is not after man. For I neither received it of man, neither was I
taught it, but by the revelation of Jesus Christ."
Each of us may accept or reject the message of eternal life, the Gospel
of Jesus Christ; and by all reason and consistency each shall garner
the fruitage of his choice.
-- 50 --
THE LAW OF THE LAND
Should We Submit to It?
WE believe in being subject to kings, presidents, rulers, and
magistrates, in obeying, honoring, and sustaining the law. (Articles of
Faith, 12).
Religion is essentially a matter of every-day life. It has as much to
do with the adjustment of the individual to his material environment as
with his abstract belief in matters spiritual. A man's religion should
be a concrete demonstration of his conceptions concerning God and the
Divine purposes respecting himself and his fellows. Anything less lacks
both the form of godliness and the power thereof.
The Master associated love for God with love for fellowman; and surely
love comprises duty, and duty means effort and action. See Matt.
22:35-40. A very large part of the course of education provided in the
school of mortality is attained through association with our kind and
the righteous observance of duty in community life. We are not here to
be recluses nor to hold ourselves aloof from public service, but to
live in a state of mutual helpfulness and effective cooperation.
It is a fundamental necessity that laws shall be established among men
for general governance; and obedience to law is the obvious duty of
every member of organized society. Violation of the law, therefore,
is not only a secular offense but a transgression of the principles
of true religion. This world would be a happier one if men carried
more religion into their daily affairs--into business, politics, and
statesmanship. Mark you, I say religion, not church. Under existing
conditions it is imperative that State and Church be kept separate; and
this segregation must be maintained until the inauguration of Christ's
personal reign.
Loyal citizenship is at once a characteristic and a test of a man's
religion; and as to the incumbent duties of citizenship, the voice
of the people, as expressed through the established channels of
government, must determine.
Obedience to secular authority is enjoined by Scripture; and the Lord
Christ exemplified the principle in His own life, even to the extent
of meeting a demand that could have been legally challenged. When the
tax collector called for tribute money, the following instructive
colloquy occurred between Jesus and Peter: "What thinkest thou, Simon,
of whom do the kings of the earth take custom or tribute? of their own
children, or of strangers? Peter saith unto him, Of strangers. Jesus
saith unto him, Then are the children free. Notwithstanding, lest we
should offend them, go thou to the sea, and cast an hook, and take up
the fish that first cometh up; and when thou hast opened his mouth thou
shalt find a piece of money: that take, and give unto them for me and
thee." (Matt. 17:25-27. For a discussion of this incident and lessons
associated therewith see the writer's work "Jesus the Christ").
On another occasion a treacherous snare was laid to make Christ appear
as an offender against the Roman power. Certain wicked Pharisees sought
to entangle Him by the question: "What thinkest thou? Is it lawful
to give tribute unto Caesar, or not?" The Lord's reply was a telling
lesson in the matter of submission to the law. "Shew me the tribute
money," said He, "And they brought unto Him a penny. And He saith
unto them, Whose is this image and superscription? They say unto Him,
Caesar's. Then saith He unto them, Render therefore unto Caesar the
things which are Caesar's; and unto God the things that are God's."
(Matt. 22:15-21).
The Apostles made it clear that respect for the law and its officers
was a part of the religious duty of the saints. In writing to Titus,
who was in charge of the Church at Crete, Paul thus admonished him to
teach his flock to be orderly and law-abiding: "Put them in mind to be
subject to principalities and powers, to obey magistrates, to be ready
to every good work." (Titus 3:1).
To the saints in Rome the same Apostle wrote, emphasizing their
duty toward the civil power, pointing out the necessity of secular
government, and designating the officers of the law as ministers of God:
"Let every soul be subject unto the higher powers. For there is no
power but of God: the powers that be are ordained of God. Whosoever
therefore resisteth the power, resisteth the ordinance of God: and they
that resist shall receive to themselves damnation. For rulers are not a
terror to good works, but to the evil. . . . For for this cause pay ye
tribute also: for they are God's ministers, attending continually upon
this very thing. Render therefore to all their dues: tribute to whom
tribute is due; custom to whom custom; fear to whom fear; honour to
whom honour." (Rom. 13:1-7).
To the same effect the voice of the Lord Jesus Christ has come to the
Church in this age. Thus spake He in 1831:
"Let no man break the laws of the land, for he that keepeth the laws of
God hath no need to break the laws of the land: Wherefore, be subject
to the powers that be, until He reigns whose right it is to reign, and
subdues all enemies under His feet." And the distinction between the
laws of the Church and the laws of the nation is emphasized in the
further word: "Behold, the laws which ye have received from my hand are
the laws of the church, and in this light ye shall hold them forth."
(D&C 58:21-23).
Loyal and whole-souled support of the government, service to country,
and devotion to the interests of the nation, are requirements of the
religion embodied in the Church of Jesus Christ of Latter-day Saints.
-- 51 --
CHURCH AND STATE
Independent But Mutually Helpful
THE teachings of the Church of Jesus Christ of Latter-day Saints
concerning the duty of its members, and of all men, in relation to the
secular law, are set forth in Section 134 of the D&C, which is one
of the standard works of the Church. This is part of the law of the
Church, and has been adopted as a guide in faith and practise by the
members in general conference assembled.
Of Governments and Laws in General
"1. We believe that governments were instituted of God for the benefit
of man, and that He holds men accountable for their acts in relation
to them, either in making laws or administering them, for the good and
safety of society.
"2. We believe that no government can exist in peace, except such laws
are framed and held inviolate as will secure to each individual the
free exercise of conscience, the right and control of property, and the
protection of life.
"3. We believe that all governments necessarily require civil officers
and magistrates to enforce the laws of the same, and that such as will
administer the law in equity and justice should be sought for and
upheld by the voice of the people (if a republic), or the will of the
sovereign.
"4. We believe that religion is instituted of God, and that men are
amenable to Him, and to Him only, for the exercise of it, unless
their religious opinions prompt them to infringe upon the rights and
liberties of others; but we do not believe that human law has a right
to interfere in prescribing rules of worship to bind the consciences of
men, nor dictate forms for public or private devotion; that the civil
magistrate should restrain crime, but never control conscience; should
punish guilt, but never suppress the freedom of the soul.
"5. We believe that all men are bound to sustain and uphold the
respective governments in which they reside, while protected in their
inherent and inalienable rights by the laws of such governments;
and that sedition and rebellion are unbecoming every citizen thus
protected, and should be punished accordingly; and that all governments
have a right to enact such laws as in their own judgment are best
calculated to secure the public interest, at the same time, however,
holding sacred the freedom of conscience.
"6. We believe that every man should be honored in his station:
rulers and magistrates as such, being placed for the protection of
the innocent and the punishment of the guilty; and that to the laws,
all men owe respect and deference, as without them peace and harmony
would be supplanted by anarchy and terror; human laws being instituted
for the express purpose of regulating our interests as individuals
and nations, between man and man, and Divine laws given of heaven,
prescribing rules on spiritual concerns, for faith and worship, both to
be answered by man to his Maker.
"7. We believe that rulers, states, and governments have a right, and
are bound to enact laws for the protection of all citizens in the free
exercise of their religious belief; but we do not believe that they
have a right in justice, to deprive citizens of this privilege, or
proscribe them in their opinions, so long as a regard and reverence are
shown to the laws, and such religious opinions do not justify sedition
nor conspiracy.
"8. We believe that the commission of crime should be punished
according to the nature of the offense; that murder, treason, robbery,
theft, and the breach of the general peace, in all respects, should be
punished according to their criminality, and their tendency to evil
among men, by the laws of that government in which the offense is
committed; and for the public peace and tranquillity all men should
step forward and use their ability in bringing offenders against good
laws to punishment.
"9. We do not believe it just to mingle religious influence with civil
government, whereby one religious society is fostered, and another
proscribed in its spiritual privileges, and the individual rights of
its members as citizens, denied.
"10. We believe that all religious societies have a right to deal
with their members for disorderly conduct according to the rules and
regulations of such societies, provided that such dealings be for
fellowship and good standing; but we do not believe that any religious
society has authority to try men on the right of property or life, to
take from them this world's goods, or to put them in jeopardy of either
life or limb, neither to inflict any physical punishment upon them;
they can only excommunicate them from their society, and withdraw from
them their fellowship.
"11. We believe that men should appeal to the civil law for redress
of all wrongs and grievances, where personal abuse is inflicted, or
the right of property or character infringed, where such laws exist as
will protect the same; but we believe that all men are justified in
defending themselves, their friends, and property, and the government,
from the unlawful assaults and encroachments of all persons, in times
of exigency, where immediate appeal cannot be made to the laws, and
relief afforded.
"12. We believe it just to preach the gospel to the nations of the
earth, and warn the righteous to save themselves from the corruption
of the world; but we do not believe it right to interfere with bond
servants, neither preach the gospel to, nor baptize them, contrary to
the will and wish of their masters, nor to meddle with or influence
them in the least, to cause them to be dissatisfied with their
situations in this life, thereby jeopardizing the lives of men; such
interference we believe to be unlawful and unjust, and dangerous to
the peace of every government allowing human beings to be held in
servitude."
-- 52 --
RELIGION OF DAILY LIFE
A Practical Test
WE believe in being honest, true, chaste, benevolent, virtuous, and in
doing good to all men; indeed, we may say that we follow the admonition
of Paul--we believe all things, we hope all things, we have endured
many things, and hope to be able to endure all things. If there is
anything virtuous, lovely, or of good report or praise-worthy, we seek
after these things. (Articles of Faith, 13).
In this brief statement the Latter-day Saints proclaim the practical
character of their religion--a religion that embraces not alone
definite conceptions of spiritual matters and belief as to conditions
in the hereafter, doctrines of original sin and the actuality of heaven
and hell, but also and more particularly of present, current, every-day
duties, in which self-respect, love for fellow-men, and devotion to God
are the guiding principles.
Religion without personal morality, professions of godliness without
charity, church membership without consistent conduct in the common
affairs of life are but as sounding brass and tinkling cymbals--noise
without music, the words of prayer without the spirit.
"If any man among you seem to be religious, and bridleth not his
tongue, but deceiveth his own heart, this man's religion is vain. Pure
religion and undefiled before God and the Father is this: To visit
the fatherless and widows in their affliction, and to keep himself
unspotted from the world." (James 1:26, 27).
A good test of a man's religion is its utility. Religious profession
used as a cloak--and that too often reserved for Sunday wear, hiding
in part the shabby rags of sin--is but sacrilege. In any attempt to
analyze a religious system or creed it is pertinent to examine the
results of its operation in the lives of its adherents. This is as
simple and fair as to judge a tree by the quality of its substance and
fruit. Altruism is an essential ingredient of a religion that is worth
while.
"If a man say, I love God, and hateth his brother, he is a liar: for he
that loveth not his brother whom he hath seen, how can he love God whom
he hath not seen? And this commandment have we from him, That he who
loveth God love his brother also." (1 John 4:20, 21).
The Church of Jesus Christ of Latter-day Saints invites attention
to its work of unselfish, practical, unremitting benevolence. In
missionary service the Church has been active since the date of its
organization; and this systematic labor, because of its extent and
unique methods, has attracted attention and stimulated comment in
practically all nations of the earth. Actuated by a genuine love for
humanity and the desire to obey the Divine command respecting such,
the Church sends out every year hundreds of missionaries to proclaim
its message to the world. These devoted servants comprise men and
women called from all vocations, who serve without salary or any other
form of material remuneration. Furthermore, they pay their own way in
traveling to their appointed fields of labor and while serving therein,
except so far as they may receive assistance from those who become
interested in their work.
A desire common to young Latter-day Saints is to so live that they
shall be found worthy to be called into service to spend a period of
years, generally from two to four, as traveling ministers of the Gospel
of Christ. They offer their message without money or price, carrying
it to the doors in city and country, distributing literature, inviting
conversation, but never forcing themselves upon unwilling hearers.
Who can consistently affirm that such faithful servants as these are
insincere or devoid of that love for fellow-men without which genuine
love of God is impossible?
The benevolence that manifests itself in material giving is impressed
as a duty upon members of the Church, and while every one is taught to
assist the needy by individual effort, a system of orderly contribution
and distribution is maintained. In each Ward and Branch of the Church
an organization of women known as the Relief Society is operative. Its
particular function is that of caring for the needy and the afflicted,
without exclusive distinction as to whether the subjects of their
ministration are members of the Church or not. The Relief Society
receives contributions of money, clothing, food and other commodities
and distributes these as occasion requires, beside maintaining a
system of visitation to the needy, giving aid in nursing, comfort in
bereavement, and relief from distress in every way possible.