|
Priesthood and Church Government
in the Church of Jesus Christ
of Latter-Day Saints
Compiled under the direction of
THE COUNCIL OF THE TWELVE
by
JOHN A. WIDTSOE
of the Council of the Twelve
Published by
DESERET BOOK COMPANY
Revised Edition 1954
Copyright 1939
By
HEBER J. GRANT
for the
Church of Jesus Christ of Latter-day Saints
Deseret Book Co., Incorporated [p.i]
A Message From President Rudger Clawson
to the Priesthood of the Church
p.i
The spiritual condition of a man is determined by the degree to which he honors in his life the Priesthood which has been conferred upon him. It follows that the prosperity of the Church itself may be measured by the activity of the Priesthood bearers. When the men holding the Priesthood live up to the ideals of the Priesthood, the Church advances rapidly; when they falter in their duties the progress of the Church lags. Thus, a heavy responsibility rests upon the body of men who bear the Priesthood.
p.i
Effective, intelligent Priesthood activity begins with a clear and ample knowledge of the nature of Priesthood and its place in the government of the Kingdom of God. This book, a comprehensive compilation of Priesthood information, has been prepared for the education of the great body of the Priesthood of the Church. It will profit all Church officials and quorum members to study it carefully, page by page, and then to use it for frequent reference. To know one's duty is the first step towards performing it.
p.i
Yet, another thought: All worthy men may and do hold the Priesthood. There is no limited, specially-trained Priesthood class in the Church of Christ. From this vast body of Priesthood, now numbering hundreds of thousands, are drawn all officers of the Church. Every Priesthood bearer may be called as needed, for an indefinite period, into official service. In fact, the majority of the men of the Church have had, have, or will have Church leadership responsibility. This practice makes it doubly desirable that every man be familiar with the order and practice of Church government. Be prepared!
p.ii
This book has been compiled for the blessing of the [p.ii] Priesthood of God in these latter days. May it be so, through your faithful study and use of it. May you become strong in defense of the truth, and mighty in performance of your duties. Then the Lord of Heaven, whose servants you are, will shower His blessings upon you. May gladness and joy accompany your labors in the Priesthood.
p.ii
Sincerely, your brother in the Gospel,
RUDGER CLAWSON
President of the Council of Twelve Apostles [p.iii]
Preface
p.iii
An authoritative Priesthood forms the foundation of the Church of Christ. This is made clear in ancient and modern revelation. Throughout the revelations to Joseph Smith runs almost continuously the doctrine of Priesthood. Sections 107, 84 and 124 of the Doctrine and Covenants are indeed the foundation of our Priesthood knowledge. The available teachings of Joseph Smith also contain much Priesthood information. The successors of the Prophet, with all general, stake and ward authorities, have constantly taught the people the meaning, order, and power of the Priesthood.
p.iii
Yet, few have attempted to bring together in systematic order the Priesthood teaching and practice of the Church. Elder Benjamin Winchester published in 1843 a small volume on the History of the Priesthood, and in 1904 Elder Joseph B. Keeler published an excellent treatise on the Lesser Priesthood and Notes On Church Government. The Presiding Bishopric and several Church organizations and missions have issued small, usually incomplete, Priesthood treatises.
p.iii
Three Presidents of the Church have discussed Priesthood at considerable length. Brigham Young, who sat under the voice of Joseph Smith, gave frequent attention to matters of Priesthood. Most of his published utterances on the subject are collected in the book Discourses of Brigham Young. John Taylor also devoted much time to clearing up questions concerning Priesthood. He published an admirable treatise, Items on Priesthood. Joseph F. Smith, a careful and exhaustive student of the subject, explained the Priesthood, its power and place, in numerous sermons. His Priesthood teachings form a chapter in the book Gospel Doctrine.
p.iii
Numerous requests have come from all parts of the Church, from quorums and ward and stake officers, for a compendium of Priesthood information, for study and reference by the Priesthood bearers of the Church. As the Church has increased in numbers and spread more widely over the earth, this demand has increased. The Council [p.iv] of the Twelve therefore undertook to secure the preparation of such a volume.
p.iv
It was thought that the Priesthood members would welcome, in preference to an exposition by any one man, a compilation, properly organized, of teachings relative to Priesthood by Church leaders, and from various official sources. Such a presentation would not only make available much material generally inaccessible, but would also show that the conception of Priesthood in the Church has remained unchanged, except for applications to changing conditions, from the organization of the Church.
p.iv
Consequently, the literature of the Church has been examined carefully for references to Priesthood. From among the thousands found, those contained in this volume have been selected as being representative of the most authoritative thought in the Church. Lack of space compelled the exclusion of the many excellent statements—many more than those included—supporting the views herein presented.
p.iv
The material has been arranged to meet the needs of Priesthood quorums and Church officers, into three parts: 1. The Meaning of Priesthood; 2. The Priesthood and Church Government; and 3. Church Administration: Priesthood in Action. Each division in turn has been divided into chapters, each dealing with a vital Priesthood subject.
p.iv
At the end of each quoted paragraph an abbreviation indicates the source from which it was taken. A key to all abbreviations precedes the Table of Contents. Paragraphs not followed by source abbreviations have been written by the compilers.
p.iv
The same subject is often touched upon in several places. That could not well be avoided. A somewhat exhaustive index has therefore been prepared, reference to which will indicate every discussion of any subject treated. Those using this book should make frequent and full use of the index.
p.iv
The labor of making this compilation was large. Many persons gave assistance. Dr. John H. Taylor and Elder Richard L. Evans, both of the First Council of the [p.v] Seventy, read the manuscript or proof critically and made many useful suggestions. Dr. G. Homer Durham rendered invaluable service in the final survey and preparation of the manuscript for the printer. William Mulder assisted intelligently in the early tiresome work, and also prepared much of the index. A. William Lund, assistant Church Historian; J. Vernon Larsen, of the L. D. S. Department of Education; Glyn Bennion, of the Church Historian's Office; and Miss Vera Stewart gave very valuable help in the various stages of the labor. Patriarch James H. Wallis read the proofs, saw the book through the press and gave much other help. T. Albert Hooper, manager of the Deseret Book Company, gave constant support to the enterprise.
p.v
The manuscript and the printer's proofs were read with great care and critical suggestions by Elders Joseph F. Merrill and Sylvester Q. Cannon of the Committee on Priesthood Course of Study of the Council of the Twelve.
p.v
The members of the Council of the Twelve, the First Council of the Seventy, and the Presiding Bishopric, have revised the proofs individually or in council meetings, and have made suggestions of the greatest importance.
p.v
To all these brethren and sister sincere thanks are extended for their kindly, appreciative assistance.
p.v
It is prayerfully hoped that this work will profit the Priesthood of the Church and in that way help advance the latter-day work of the Lord.[p.vi]
List of Books Used and Key to Abbreviations
p.vi
AF —Articles of Faith, James E. Talmage, 17th Edition. 1937
BFRLS —Biography and Family Record of Lorenzo Snow, 1884
BS —Branch Supervision. European Mission. 1931
CG —Notes on Lesser Priesthood and Church Government, J. B. Keeler, 1929
CR —Reports of the General Conferences of the Church
D —Discourses of Brigham Young, compiled by John A. Widtsoe, 1946
CSQP —Courses of Study for the Quorums of the Priesthood. 1909-1914
DC —Doctrine and Covenants, 1921 edition, reprint 1937
DHC —Documentary History of the Church (See HC)
DS —Instructions for District Supervision, European Mission, 1929
ECH —Essentials in Church History, Joseph Fielding Smith, 1937
EG —M. I. A. Executive Guide, 1937-38
GD —Gospel Doctrine, compiled sermons of Joseph F. Smith. 1949 print
GQ —A Guide for Quorums of the Melchizedek Priesthood, 3rd Edition. 1930
HC —Documentary History of the Church (See DHC)
HEH —Home Evening Handbook, Highland Stake, 1936
HI —Handbook of Instructions to Stake Presidents and Ward Bishops. No. 15
IE —Improvement Era (particularly the Melchizedek Priesthood Sections)
lP —Items on Priesthood, John Taylor. 1899
IVB —Inspired Version of the Bible, Joseph Smith
JD —Journal of Discourses
JI —Juvenile Instructor (now The Instructor)
MG —Missionary Guide, Northern States Mission
MH —Missionary Handbook, 1937
MPB —Mission Presidents' Instruction Book
MS —Millennial Star
PC —Program of the Church, John A. Widtsoe, 1938
PH —Primary Handbook. 1937-38
PM —Priesthood Manual, 1933
PW —Priesthood and Womanhood. Leah D. Widtsoe
BD —Book of Decisions, Rudger Clawson
RQA —In the Realm of Quorum Activity, 1930: 2nd series 1931; Supplement to 2nd
series. 1932
RSH —Relief Society Handbook, 1931
RT —Rational Theology, John A. Widtsoe, 4th Edition (revised), 1937
SP —Studies in Priesthood, European Mission, 1930
SSH —Sunday School Handbook, 1934
T —Teachings of the Prophet Joseph Smith, compiled by Joseph Fielding Smith,
1938
p.vi
The Bible, Book of Mormon, and Pearl of Great Price references are made by name of book, chapter and verse. Thus—Genesis 1:5, Alma 14:6 or Moses 1:39.
p.vi
In the abbreviated references, numbers refer to the page. Thus GD127 refers to Gospel Doctrine, the compiled sermons of President Joseph E. Smith, page 127.
p.vi
The abbreviation at the end of a paragraph in this book refers to the book and page where it may be found, as shown in the above list. Paragraphs without such reference indications have been written by the compilers.
p.vi
All references are verbatim quotations except that wherever clearer meaning has been made possible by bringing material up to date, addition or omissions in passages have been made. Students who wish to explore the original material for further details should be guided by this information.[p.1]
Chapter 1: The Course of the Priesthood on Earth
1. The Lord Works Through Men
p.1
Surely the Lord God will do nothing, but He revealeth His secret unto His servants the prophets.—Amos 3:7.
p.1
The great importance of the Priesthood naturally leads to the belief that provision has been made by which this authority has always been available to man. In fact, sacred history testifies that whenever there has been need on earth of the Priesthood, the authority to act for God has been conferred on man.—GQ9.
2. Adam Receives the Priesthood
p.1
The Priesthood was first given to Adam; he obtained the First Presidency, and held the keys of it from generation to generation.—T157.
p.1
Adam, our first great progenitor and father, after the fall, received this Gospel, and he received the Holy Priesthood in all its power, and its keys and ordinances. He sealed these blessings upon his sons, Seth, Enos, Jared, Cainan, Mahalaleel, Enoch and Methuselah. All these men received this high and holy Priesthood.—JD16:264, Wilford Woodruff.
p.1
The only rational thing that could be done for spirits placed on earth was to teach them the story of man's origin and destiny and the meaning and duties of earth-life. The plea of ignorance would not then be valid. Consequently, soon after the first parents had been driven out of the Garden of Eden, an angel appeared and taught [p.2] Adam the story of man from the first to the last day. The plan of salvation, including the atoning sacrifice of Jesus, the organized Church, the purpose and powers of the Priesthood and the rights and duties of man upon earth, whether within or without the Church, was fully unfolded. Adam, the first earth-pupil of God, was taught, as his first lesson, the eternal philosophy overshadowing the existence of man. When Adam had been taught all this, and had accepted the truth, he was baptized,1 even as men are baptized today, and he received all the other ordinances of the Gospel and was given full authority, through the Priesthood conferred upon him. to officiate in God's name in all matters pertaining, under the Great Plan, to the welfare of man.—RT54.
p.2
And thus all things were confirmed unto Adam by an holy ordinance, and the Gospel preached, and a decree sent forth, that it should be in the world until the end thereof; and thus it was.—Moses 5:59.
p.2
Now this same Priesthood, which was in the beginning, shall be in the end of the world also.—Moses 6:7.
p.2
There has been a chain of authority and power from Adam down to the present time.—T191.
p.2
There must be this chain in the Holy Priesthood; it must be welded together from the latest generation that lives on the earth back to Father Adam, to bring back all that can be saved and placed where they can receive salvation and a glory in some kingdom. This Priesthood has to do it; this Priesthood is for this purpose.—D407.
p.2
This, then, is the nature of the Priesthood; every man holding the Presidency of his dispensation, and one man holding the Presidency of them all, even Adam; and Adam receiving his Presidency and authority from the Lord, but cannot receive a fulness until Christ shall present the Kingdom to the Father, which shall be at the end of the last dispensation.—T169; compare DC128:21.[p.3]
3. The Patriarchal Dispensation
p.3
As children and children's children came to Adam, he taught them carefully all that had been taught him, so that the knowledge of the law might remain upon the earth. The ordinances of the Gospel were practiced, the righteous were organized into the Church, even as today, and the authority of the Priesthood was transmitted by Adam to his children, and by them to their children, so that the precious gift might not be lost. In those days the Church was organized according to the patriarchal order; at least in the days of Enoch, the seventh from Adam, it seems quite clear that the Church was established with all of its essential parts. The Gospel was first revealed to Adam and he taught it to his children. (Moses 6:51-58.)
p.3
The Patriarchal order of this Priesthood2 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.
p.3
This order was instituted in the days of Adam, and came down by lineage in the following manner:
p.3
From Adam to Seth, who was ordained by Adam at the age of 69 years, and was blessed by him three years previous to his (Adam's) death, and received the promise of God by his father, that his posterity should be the chosen of the Lord, and that they should be preserved unto the end of the earth;
p.3
Because he (Seth) was a perfect man, and his likeness was the express likeness of his father, insomuch that he seemed to be like unto his father in all things, and could be distinguished from him only by his age.
p.3
Enos was ordained at the age of 134 years and four months, by the hand of Adam.
p.3
[p.4] God called upon Cainan in the wilderness, in the fortieth year of his age; and he met Adam in journeying to the place Shedolamak. He was 87 years old when he received his ordination.
p.4
Mahalaleel was 496 years and seven days old when he was ordained by the hand of Adam, who also blessed him.
p.4
Jared was 200 years old when he was ordained under the hand of Adam, who also blessed him.
p.4
Enoch was 25 years old when he was ordained under the hand of Adam; and he was 65 and Adam blessed him.
p.4
And he saw the Lord, and he walked with Him, and was before His face continually; and he walked with God 365 years, making him 430 years old when he was translated.
p.4
Methuselah was 100 years old when he was ordained under the hand of Adam.
p.4
Lamech was 32 years old when he was ordained under the hand of Seth.
p.4
Noah was 10 years old when he was ordained under the hand of Methuselah.—DC107:40-52.
p.4
From Noah on, the Priesthood was likewise conferred upon successive generations, as shown in the revelations to the Prophet Joseph Smith.
p.4
That he (Adam) received revelations, commandments and ordinances at the beginning is beyond the power of controversy; else how did they begin to offer sacrifices to God in an acceptable manner? And if they offered sacrifices they must be authorized by ordination. We read in Genesis 4:4, that Abel brought of the firstlings of the flock and the fat thereof, and the Lord had respect to Abel and to his offering.
p.4
And again, "By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts; and by it he being dead, yet speaketh." (Hebrews 11:4.) How doth he yet speak? Why, he magnified the Priesthood which was conferred upon him, and died a righteous [p.5] man, and therefore has become an angel of God by receiving his body from the dead, holding still the keys of his dispensation; and was sent down from heaven unto Paul to minister consoling words, and to commit unto him a knowledge of the mysteries of godliness.—T168-169.
p.5
The next great, grand Patriarch (after Enoch) who held the keys of the Priesthood was Lamech. And Lamech lived one hundred and eighty-two years and begat a son, and he called his name Noah, saying, This same shall comfort us concerning our work and the toil of our hands because of the ground which the Lord has cursed.—See Genesis 5:28-29.
p.5
And the Lord ordained Noah after his own order, and commanded him that he should go forth and declare His Gospel unto the children of men, even as it was given unto Enoch.—Moses 8:19.
p.5
Thus we behold the keys of this Priesthood consisted in obtaining the voice of Jehovah, that He talked with him (Noah) in a familiar and friendly manner, that He continued to him the keys, the covenants, the power and the glory, with which He blessed Adam at the beginning; and the offering of sacrifice, which also shall be continued at the last time;3 for all the ordinances and duties that ever have been required by the Priesthood, under the directions and commandments of the Almighty in any of the dispensations, shall all be had in the last dispensation, therefore all things had under the authority of the Priesthood at any former period, shall be had again, bringing to pass the restoration spoken by the mouth of all the Holy Prophets; then shall the sons of Levi offer an acceptable offering to the Lord. "And he shall sit as a refiner and purifier of silver; and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord."—T171. [p.6]
4. The First Apostasy*
p.6
From the beginning of his earth-career, Adam retained his free agency. Adam's children, likewise, though taught the way of righteousness by the patriarch of the race, could accept or reject for themselves whatever was taught them.
p.6
The descendants of Adam soon began to exercise their free agency, some for, and many against, the Great Plan. Cain, a son of Adam, exercised his free agency in the murder of his brother Abel. As time went on, large numbers departed from the truth concerning man's place in the universe as taught by Adam, and refused to accept the Gospel. Almost concurrently with the establishment of the Church in the first dispensation there was, therefore, a first apostasy. It is ever so, it has ever been so, and ever will be so, that in a world of intelligent beings possessing free agency, some will accept and others will reject truth. No doubt, in the process of time, truth will triumph, and all may be brought to understand the will of God, but the conquest is certain to be attended by many temporary departures from truth. Nevertheless, Adam and those who remained true to his teachings continued faithfully, to teach to others the eternal truth, so that they might perchance be made to return to the Gospel which they had so lightly cast aside.—RT55.
p.6
It is reasonable to suppose that man departed from the first teachings, or instructions, which he received from heaven in the first age, and refused by his disobedience to be governed by them. Consequently, he formed such laws as best suited his own mind, or, as he supposed, were best adapted to his situation. But that God has influenced man more or less since that time in the formation of law for his benefit we have no hesitancy in believing; for, as before remarked, being the source of all good, every just and equitable law was in a greater or less degree influenced by Him.—T57.[p.7]
5. In the Days of Abraham and Melchizedek
p.7
From the days of the flood, the Lord or His messengers have appeared on earth, at various times, to restore truth or to keep it alive in the hearts of the faithful, so that the earth might never need to be without the knowledge of the Great Plan and the authority of the Priesthood. For instance, Melchizedek, the High Priest, possessed a full measure of the authority of the Holy Priesthood. To Abraham, the Lord and His angels appeared, and endowed him with the authority of God. So on, down the course of time, there are numerous instances of the appearance of the Lord to men to help them to a more perfect understanding of the truths that must be comprehended and obeyed, if men are to continue in their progressive development. It is not known how many men and women at various times have received such visitations, but it is probable that many, even when the Church has not been organized, have received and used the truths of life as embodied in the Great Plan.—RT56.
p.7
Succession of the Priesthood from Noah to Melchizedek, Who Ordained Abraham. At the time of Noah, the inhabitants of the earth were destroyed, and the coming generations were the descendants of Noah through his sons and their wives. Noah, therefore, is as another first man to the human race. In the sequence of dispensations, he stands next to Adam. He possessed the keys of the Priesthood, even as Adam, and from Noah divine authority descended through successive generations to Melchizedek, who had been ordained a "High Priest after the Most High." Melchizedek conferred the Priesthood upon Abraham. It was the earnest desire of Abraham to receive the Priesthood, and to practice, without molestation, the principles of the Gospel of Jesus Christ, that led him to leave Ur for the country which later became the Promised Land.—SP8,9.
p.7
Abraham's Account of His Quest For the Priesthood. But the records of the fathers, even the patriarchs, [p.8] concerning the right of Priesthood, the Lord my God preserved in mine own hands; therefore a knowledge of the beginning of the creation, and also of the planets, and of the stars, as they were made known unto the fathers, have I kept even unto this day, and I shall endeavor to write some of these things upon this record, for the benefit of my posterity that shall come after me.—Abraham 1:31.
p.8
And, finding there was greater happiness and peace and rest for me, I sought for the blessings of the fathers, and the right whereunto I should be ordained to administer the same; having been myself a follower of righteousness, desiring also to be one who possessed great knowledge, and to be a greater follower of righteousness, and to possess a greater knowledge, and to be a father of many nations, a prince of peace, and desiring to receive instructions, and to keep the commandments of God, I became a rightful heir, a High Priest, holding the right belonging to the fathers.
p.8
It was conferred upon me from the fathers; it came down from the fathers, from the beginning of time, yea, even from the beginning, or before the foundations of the earth to the present time, even the right of the first-born, on the first man, who is Adam, our first father, through the fathers, unto me.
p.8
I sought for mine appointment unto the Priesthood according to the appointment of God unto the fathers concerning the seed.
p.8
My fathers having turned from their righteousness, and from the holy commandments which the Lord their God had given unto them, unto the worshiping of the gods of the heathen, utterly refused to hearken to my voice.—Abraham 1:2-5.
p.8
The Priesthood Promised to Abraham. Behold, I will lead thee by my hand, and I will take thee, to put upon thee my name, even the Priesthood of thy father, and my power shall be over thee.
p.8
As it was with Noah so shall it be with thee; but through thy ministry my name shall be known in the earth forever, for I am thy God.—Abraham 1:18, 19.
p.9
[p.9] Imitation of the Priesthood—An Ancient Example. Pharaoh, being a righteous man, established his kingdom and judged his people wisely and justly all his days, seeking earnestly to imitate that order established by the fathers in the first generations, in the days of the first patriarchal reign, even in the reign of Adam, and also of Noah, his father, who blessed him with the blessings of the earth, and with the blessings of wisdom, but cursed him as pertaining to the Priesthood.
p.9
Now, Pharaoh being of that lineage by which he could not have the right of Priesthood, notwithstanding the Pharaohs would fain claim it from Noah, through Ham, therefore my father was led away by their idolatry.—Abraham 1:26, 27.
p.9
Melchizedek, the Great Contemporary of Abraham. For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings, and blessed him;
p.9
To whom also Abraham gave tenth part of all; first being by interpretation King of Righteousness, and after that also King of Salem, which is, King of Peace;
p.9
Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.4—Hebrews 7:1-3.
p.10
[p.10] The Book of Mormon Testifies of the Mightiness of Melchizedek. Now this Melchizedek was a king over the land of Salem; and his people had waxed strong in iniquity and abomination; yea, they had all gone astray; they were full of all manner of wickedness;
p.10
But Melchizedek having exercised mighty faith, and received the office of the High Priesthood according to the holy order of God, did preach repentance unto his people. And behold, they did repent; and Melchizedek did establish peace in the land in his days; therefore he was called the prince of peace, for he was the king of Salem; and he did reign under his father.
p.10
Now, there were many before him, and also there were many afterwards, but none were greater; therefore of him they have more particularly made mention.—Alma 13:17-19.
p.10
Yea, humble yourselves even as the people in the days of Melchizedek, who was also a High Priest after this same order which I have spoken, who also took upon him the High Priesthood forever.—Alma 13:14.
p.10
But Melchizedek having exercised mighty faith, and received the office of the High Priesthood according to the holy order of God, did preach repentance unto his people. And behold, they did repent; and Melchizedek did establish peace in the land in his days; therefore he was called the prince of peace, for he was the king of Salem; and he did reign under his father.—Alma 13:18.
p.10
The Identity of Melchizedek5 Who Melchizedek is, of course, is more or less obscure, but he was not a mysterious character, but a mortal man, who ruled as king of Salem (Jerusalem) under his father. We know that Melchizedek was a righteous High Priest before the Lord, who turned his people from iniquity to righteousness.—RQA Supplement 16.
p.10
From Joseph Smith's Inspired Revision. And Melchizedek, king of Salem, brought forth bread and wine; and he blessed the wine, he being the priest of the Most High God.
p.11
[p.11] And he gave to Abram, and he blessed him, and said, Blessed Abram, thou art a man of the Most High God, possessor of heaven and of earth;
p.11
And blessed is the name of the Most High God, which hath delivered thine enemies into thine hands.
p.11
And Abram gave him tithes of all he had taken.…
p.11
And Melchizedek lifted up his voice and blessed Abram.
p.11
Now Melchizedek was a man of faith, who wrought righteousness; and when a child he feared God, and stopped the mouths of lions, and quenched the violence of fire.
p.11
And thus, having been approved of God, he was ordained an High Priest after the order of the covenant which God made with Enoch.
p.11
It being after the order of the Son of God; which order came, not by man, nor the will of man; neither by father nor mother; neither by beginning of days nor end of years; but of God.
p.11
And it was delivered unto men by the calling of his own voice, according to his own will, unto as many as believed on his name.
p.11
For God having sworn unto Enoch and unto his seed with an oath by himself; that every one being ordained after this order and calling should have power, by faith, to break mountains, to divide the seas, to dry up waters, to turn them out of their course.
p.11
To put at defiance the armies of nations, to divide the earth, to break every band, to stand in the presence of God; to do all things according to His will, according to His command, subdue principalities and powers; and this by the will of the Son of God which was from before the foundation of the world.
p.11
And men having this faith, coming up unto this order of God, were translated and taken up into heaven.
p.11
And now, Melchizedek was a priest of this order; therefore he obtained peace in Salem, and he was called the prince of peace.
p.12
[p.12] And his people wrought righteousness, and obtained heaven, and sought for the city of Enoch which God had before taken, separating it from the earth, having reserved it unto the latter days, or the end of the world;
p.12
And hath said, and sworn with an oath, that the heavens and the earth should come together; and the sons of God should be tried so as by fire.
p.12
And this Melchizedek, having thus established righteousness, was called the king of heaven by his people, or, in other words, the king of peace.
p.12
And he lifted up his voice, and he blessed Abram, being the High Priest, and the keeper of the storehouse of God;
p.12
Him whom God had appointed to receive tithes for the poor.
p.12
Wherefore, Abram paid unto him tithes of all that he had, of all the riches which he possessed, which God had given him more than that which he had need.
p.12
And it came to pass, that God blessed Abram, and gave unto him riches, and honor, and lands for an everlasting possession; according to the covenants which He had made, and according to the blessing wherewith Melchizedek had blessed him.—IVB.
6. From Abraham to Moses
p.12
The Priesthood may likewise be traced from Abraham to Moses, who received it from Jethro, with whom he was associated during his sojourn of forty years in the wilderness. Jethro was ordained by Caleb, who was ordained by Elihu, who was ordained by Jeremy, who was ordained by Gad, who was ordained by Esaias, who received the Priesthood under the hand of God, and who was also blessed by Abraham.—SP9.
p.12
And the sons of Moses, according to the Holy Priesthood which he received under the hand of his father-in-law, Jethro;
p.12
And Jethro received it under the hand of Caleb; [p.13]
And Caleb received it under the hand of Elihu;
And Elihu under the hand of Jeremy;
And Jeremy under the hand of Gad;
And Gad under the hand of Esaias;
And Esaias received it under the hand of God.
p.13
Esaias also lived in the days of Abraham, and was blessed of him—
p.13
Which Abraham received the Priesthood from Melchizedek; who received it through the lineage of his fathers, even till Noah;
p.13
And from Noah till Enoch, through the lineage of their fathers;
p.13
And from Enoch to Abel, who was slain by the conspiracy of his brother, who received the Priesthood by the commandments of God, by the hand of his father Adam, who was the first man—
p.13
Which Priesthood continueth in the church of God in all generations, and is without beginning of days or end of years.
p.13
And the Lord confirmed a Priesthood also upon Aaron and his seed, throughout all their generations, which priesthood also continueth and abideth forever with the Priesthood which is after the holiest order of God.—DC84:6-18.
p.13
Moses Held the Melchizedek Priesthood. It seems that Moses had the greater or Melchizedek Priesthood; that when he was taken, the keys went with him; that the Aaronic Priesthood ruled until Christ, and the people were under the law; that when Christ came he introduced a better covenant and restored the Gospel; and that the Bishopric was, and the Aaronic Priesthood is, under the Melchizedek, and an appendage6 thereto, as are also all Elders appendages to the Melchizedek Priesthood; and it is also evident that the Presidency of that Priesthood presides over all, as did Melchizedek, Moses, Joseph Smith, etc., with Jesus at the head, as the great Presiding High Priest.—IP14.
p.14
[p.14] Aaron Also Held the Melchizedek Priesthood.7 By what power did Aaron see God? May we not suppose it was by the power of the Melchizedek Priesthood? for without that no man can see the face of God and live. It—the Melchizedek—holds the keys of the mysteries of the Kingdom, even the key of the knowledge of God. (Doctrine and Covenants 84.) Moses had these keys; but Aaron also saw God, as well as the seventy Elders of Israel, and the people saw His glory and heard His voice.—Exodus 20:22; Deuteronomy 4:36; IP4.
7. The Higher Priesthood Withdrawn From Israel
p.14
The children of Israel, it seems, were not capable of living up to the law of the Gospel. Therefore, instead of the law of the Gospel which their fathers had enjoyed, God gave them the law of carnal commandments, which included the law of sacrifice and burnt offerings, with other outward performances, for sin; and then He ordained and established an order of the Priesthood to suit the conditions.—CG4.
p.14
Therefore, he took Moses out of their midst, and the Holy Priesthood also;
p.14
And the Lesser Priesthood continued, which Priesthood holdeth the key of the ministering of angels and the preparatory Gospel;
p.14
Which Gospel is the Gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments, which the Lord in His wrath caused to continue with the house of Aaron among the children of Israel until John, whom God raised up, being filled with the Holy Ghost from his mother's womb.
p.14
For he was baptized while he was yet in his childhood, and was ordained by the angel of God at the time he was eight days old unto this power, to overthrow the kingdom of the Jews, and to make straight the way of [p.15] the Lord before the face of His people, to prepare them for the coming of the Lord, in whose hand is given all power.—DC 84:25-28; Exodus 34:1,2.
p.15
In the new translation of the Scriptures by Joseph Smith, the removal of the Melchizedek Priesthood is clearly defined as follows: "…for I will take away the Priesthood out of their midst; therefore my holy order (or the Melchizedek) and the ordinances thereof, shall not go before them; for my presence shall not go up in their midst, lest I destroy them. But I will give unto them the law as at the first, but it shall be after the law of a carnal commandment; for I have sworn in my wrath that they shall not enter into my presence, into my rest, in the days of their pilgrimage." lPS, Exodus 34:1-2.
p.15
Aaron (who was a brother of Moses, and also a Levite) with his four sons, were elected first to hold this Lesser Priesthood and to minister in the Priest's office. But this authority was only a part of the powers of the Higher Priesthood, hence it is termed the Lesser. It was, in fact, a new arrangement, something joined on or added to the Melchizedek Priesthood, and hence it is said to be an appendage to the higher Priesthood.—CG6.
p.15
It seems probable that Aaron, when he received this Lesser Priesthood, was in the same position (as to Priesthood) that our Presiding Bishop is, holding the Melchizedek as well as the Aaronic or Levitical, the latter being an appendage to the former.—IP5.
p.15
The Calling of the Levites. Some time after this, the Lord made a more extensive call of men to His service. He chose all the tribe of Levi. Counting the males from a month old and upwards they numbered 22,000. So the acting Priesthood in Israel thereafter were all to be of the tribe of Levi, which included Moses and Aaron.
p.15
"And I, behold, I have taken the Levites from among the children of Israel; instead of all the firstborn in Israel, both man and beast: mine shall they be: I am the Lord."—CG11; Numbers 3:12, 13.
p.15
The Aaronic Priesthood, being continued, held the Urim and Thummim, and gave direction to Joshua who [p.16] was set apart by Moses, and to Saul, David, Solomon and others, who were anointed and set apart to their kingly power, and to rule over and to lead and to direct Israel, and this state of things continued until Christ. The High Priests of the Aaronic Priesthood being the acknowledged representatives of God, holding the priestly power: whilst the kings were anointed by them, or by their priestly authority, and the kings and rulers had to get the word of the Lord from the Aaronic Priesthood, or through the Urim and Thummim. It is evident that all the Aaronic Priesthood did not have the Urim and Thummim, nor did they call, anoint, or direct kings, or bear rule in the nations; but only the High Priest—one man—and one man presided over the actions of all the other Priests in Israel, and regulated the actions of the kings, telling them when to go to war, and when not to, and giving unto them the word of the Lord through the Urim and Thummim. IP12.
p.16
The Succession to the High Priest's Office After Aaron. "And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which He had commanded them not. And there went out fire from the Lord and devoured them, and they died before the Lord."—Leviticus 10:1, 2.
p.16
Nadab and Abihu were the oldest sons of Aaron, and they should have taken the lead in the Priest's office; but through their disobedience in offering "strange fire" at the sacrifice, they were slain by the Lord. (Read Numbers 20:23-28.) About two years after the death of Aaron, Moses died also, and from then the Aaronic Priesthood held sway in Israel. Eleazar, the third son of Aaron, took the place of his father as the High Priest of the Lesser Priesthood.—CG17; Numbers 27:21-23.
p.16
Paul says, "If therefore perfection were by the Levitical Priesthood (for under it the people received the law), what further need was there that another Priest should rise after the order of Melchizedek, and not be called after the order of Aaron? For the Priesthood being changed, there is made of necessity a change also of the law."—Hebrews 7:11, 12; IP13.[p.17]
Function and Authority of the Levites Clarified.
p.17
First—That the Levites were selected in the place of the first-born whom the Lord called His own.
p.17
Second—That they were given to Aaron to assist him in the minor or lesser duties of the Priesthood; but that Aaron and his sons officiated in the leading offices of the Priesthood, and not the Levites.
p.17
Third—That there was a tithing paid to them by the whole house of Israel for their sustenance.
p.17
Fourth—That they paid a tithe of this to Aaron.
p.17
Fifth—That on assuming the higher duties of the Priesthood of Aaron, the judgments of God overtook them.
p.17
Sixth—That their Priesthood was only an appendage to the Aaronic Priesthood,8 and not that Priesthood itself as held by Aaron and his sons. IP36.
8. From Moses to John
p.17
Moses died, according to the chronological record of the Bible, in the year 1451 B.C. Upwards of 300 years afterwards we find Eli officiating as Priest; and although he was a good man, he did not control his sons, nor stop their iniquitous practices; for which he and his sons were reproved by the Lord. And Samuel took his place, and he selected and anointed Saul, who had, as Joshua, part of Moses' honor. And the Aaronic Priesthood continued to exercise its priestly power, more or less, until Christ.…
p.17
…This Priesthood became, in many instances, very corrupt, and incurred the displeasure of God. And many of the kings also, though anointed, perverted their office and calling, and instead of being the protectors and saviors of Israel, helped to lead them astray.—IP8:10.
p.17
The Place of Joshua. And the Lord said unto Moses, Take thee Joshua the son of Nun, a man in whom is the spirit, and lay thine hand upon him; and set him before [p.18] Eleazar the Priest, and before all the congregation; and give him a charge in their sight; and thou shalt put some of thine honor upon him, that all the congregation of the children of Israel may be obedient; and he shall stand before Eleazar the Priest, who shall ask counsel for him after the judgment of Urim before the Lord; at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation. And Moses did as the Lord commanded him: and he took Joshua, and set him before Eleazar the Priest, and before all the congregation: and he laid his hands upon him, and gave him a charge, as the Lord commanded by the hand of Moses.—Numbers 27:18-23.
p.18
And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him: and the children of Israel hearkened unto him, and did as the Lord commanded Moses.—Deuteronomy 34:9.
p.18
Samuel. Samuel, who became a great prophet in Israel, commissioned to consecrate, command, rebuke kings, to direct armies and to serve as the oracle of God unto the people, was chosen while yet a boy and called by the voice of the Lord. Such was the power that followed this call that all Israel from Dan to Beersheba knew that Samuel was established as the prophet of the Lord.—AF180.
p.18
The Higher Priesthood Only Withdrawn from Israel As a Body. Nevertheless, though the Higher Priesthood had been taken from Israel as a body, it was not permanently taken from the earth. Between the time of Moses and the coming of Jesus Christ, there were at various times, and perhaps at all times, holy men, prophets of the Lord, such as Ezekiel, Isaiah, Jeremiah, Daniel, Elijah, and others, who received the Holy Priesthood as part of their special commissions in the service of the Lord. Some of these holders of the Priesthood are among the most important figures in ecclesiastical history. Through them the word of the Lord was transmitted from generation to generation. Elijah was the last prophet, before Christ, [p.19] who held "the keys of the authority to administer in all the ordinances of the Priesthood."9—HC Vol. 4, 207.
p.19
Elijah the Last to Hold the Keys. Elijah was the last prophet who held the keys of the Priesthood, and who will, before the last dispensation, restore the authority and deliver the keys of the Priesthood, in order that all the ordinances may be attended to in righteousness. It is true that the Savior had authority and power to bestow this blessing; but the sons of Levi were too prejudiced. And I will send Elijah the prophet before the great and terrible day of the Lord, etc., etc. Why send Elijah? Because he holds the keys of the authority to administer in all the ordinances of the Priesthood; and without the authority is given, the ordinances could not be administered in righteousness.10—T172.
p.19
The Ministry of John the Baptist. John, the son of Zacharias, was probably the last who held the keys of the Lesser or Aaronic Priesthood among the Jews. He was raised up and sent as the forerunner of Christ to prepare the way for His first coming. And he was also sent to the world in this dispensation to begin the work of preparation for Christ's second advent.—GD191.
p.19
John's ministry came in the meridian of time, when the Gospel was about to be revealed again through Jesus Christ. John preached repentance, and baptized under the authority of the Aaronic Priesthood. The law of Moses, that is, the law of carnal commandments, was fulfilled when Christ introduced the Gospel ordinances, but the Aaronic Priesthood remained intact; it now came [p.20] under the direction and control of the Melchizedek Priesthood, being appended to the higher. Many of the rites and observances of this Priesthood were abolished with the passing of the old law, and new office and work was introduced under the Gospel dispensation.—CG19.
9. In Book of Mormon Times
p.20
And there were exceeding many prophets among us. And the people were a stiffnecked people, hard to understand.—Enos 1:22.
p.20
And again: It came to pass that…king Benjamin…appointed priests to teach the people, that thereby they might hear and know the commandments of God, and to stir them up in remembrance of the oath which they had made.—Mosiah 6:3.
p.20
The Record and Ministrations of Alma. And Alma went and began to declare the word of God unto the Church which was established in the valley of Gideon, according to the revelation of the truth of the word which had been spoken by his fathers, and according to the spirit of prophecy which was in him, according to the testimony of Jesus Christ, the Son of God, who should come to redeem His people from their sins, and the holy order by which he was called. And thus it is written. Amen.—Alma 6:8.
p.20
Now as I said concerning the holy order of this High Priesthood: there were many who were ordained and became High Priests of God; and it was on account of their exceeding faith and repentance, and their righteousness before God, they choosing to repent and work righteousness, rather than to perish.—Alma 13:10.
p.20
And Alma established a church in the land of Sidom, and consecrated Priests and Teachers in the land, to baptize unto the Lord whosoever were desirous to be baptized.—Alma 15:13.
p.20
And now it came to pass that when the king had sent forth this proclamation, that Aaron and his brethren went forth from city to city, and from one house of worship to [p.21] another, establishing churches, and consecrating Priests and Teachers throughout the land among the Lamanites, to preach and to teach the word of God among them; and thus they began to have great success.—Alma 23:4.
p.21
Yea, and that same God did establish His Church among them; yea, and that same God hath called me by a holy calling, to preach the word unto this people, and hath given me much success, in the which my joy is full.—Alma 29:13.
p.21
Yea, and the people did observe to keep the commandments of the Lord; and they were strict in observing the ordinances of God, according to the law of Moses; for they were taught to keep the law of Moses until it should be fulfilled.—Alma 30:3.
p.21
Priesthood and Prophets Among the Jaredites. And in that day that they shall exercise faith in me, saith the Lord, even as the brother of Jared did, that they may become sanctified in me, then will I manifest unto them the things which the brother of Jared saw, even to the unfolding unto them all my revelations, saith Jesus Christ, the Son of God, the Father of the heavens and of the earth, and all things that in them are.—Ether 4:7.
p.21
And also in the reign of Shule there came prophets among the people, who were sent from the Lord, prophesying that the wickedness and idolatry of the people was bringing a curse upon the land, and they should be destroyed if they did not repent.—Ether 7:23.
p.21
And Ether was a prophet of the Lord; wherefore Ether came forth in the days of Coriantumr, and began to prophesy unto the people, for he could not be restrained because of the Spirit of the Lord which was in him.—Ether 12:2.
p.21
And it came to pass that Ether did prophesy great and marvelous things unto the people, which they did not believe, because they saw them not.—Ether 12:5.
p.21
Relation of the Nephite Priesthood to the Church at Jerusalem. You remember reading in the Book of Mormon that the Twelve on this continent, whom the Savior chose after His resurrection, are to be judged by the [p.22] Twelve Apostles that were at Jerusalem. It was with Peter, who was the senior apostle there, that the keys rested. He was at the head of that dispensation: therefore, those that received the Apostleship on this land were to be judged by the Twelve at Jerusalem. There the keys were; and it was right and proper that Peter, with James and John, should come and bestow them upon him who was to be the head of this dispensation, namely, Joseph Smith.—JD23:360, George Q. Cannon.
p.22
Ministry of Christ and Priesthood Among the Nephites. The Melchizedek Priesthood was confirmed upon the Nephite disciples upon this continent, after His resurrection and ascension on high. These He made His Apostles, to bear witness of Him upon both hemispheres and to all the world; and doubtless the Savior conferred this Priesthood upon other disciples whom He chose from among the "other sheep" of whom He spoke to the Nephites, whose records are yet to come forth to bear witness of Him, in the due time of the Lord.—GD190.
p.22
And it came to pass that when Jesus had spoken these words unto Nephi, and to those who had been called, (now the number of them who had been called, and received power and authority to baptize, was Twelve) and behold, He stretched forth His hand unto the multitude, and cried unto them, saying, Blessed are ye if ye shall give heed unto the words of these Twelve whom I have chosen from among you to minister unto you, and to be your servants; and unto them I have given power, that they may baptize you with water; and after that ye are baptized with water, behold I will baptize you with fire and with the Holy Ghost; therefore blessed are ye if ye shall believe in me, and be baptized, after that ye have seen me and know that I am.—III Nephi 12:1.
10. In the Meridian of Time
p.22
When the Savior came on earth to establish the Gospel in its completeness, He brought with Him the full authority of the Priesthood: He ordained Apostles and Seventies, and left with His followers the authority of [p.23] the Holy Priesthood, under which the Church could be fully organized for the purposes of the plan of salvation. The Higher Priesthood was restored, and those who in earlier dispensations had held the keys of power came forth to confer them on the Apostles. Moses and Elias, possessing the keys of their dispensations, with the Savior, in the mount, gave the keys of presiding authority to Peter, James and John. Thus the chain of authority was kept complete.—SP9, 10.
p.23
The early Apostles ordained others to various offices in the Priesthood, and upon the foundation of divine authority they established the primitive Christian Church.
p.23
And He gave some, Apostles; and some, Prophets; and some, Evangelists; and some, Pastors and Teachers;
p.23
For the perfecting of the Saints, for the work of the ministry, for the edifying of the body of Christ;
p.23
Till we all come in the unity of the faith, and of the knowledge of the Son of God.—Ephesians 4:11-13.
p.23
At no time since the days of Adam, had the Gospel been so fully taught and made so simply clear to the understanding as in the days of Jesus. Under the teachings and authority of the Savior, the Church was re-established.—RT57.
p.23
Some say the Kingdom of God was not set up on the earth until the day of Pentecost, and that John did not preach the baptism of repentance for the remission of sins; but I say, in the name of the Lord, that the Kingdom of God was set up on the earth from the days of Adam to the present time. Whenever there has been a righteous man on earth unto whom God revealed His word and gave power and authority to administer in His name, and where there is a Priest of God—a minister who has power and authority from God to administer in the ordinances of the Gospel and officiate in the Priesthood of God, there is the Kingdom of God; and, in consequence of rejecting the Gospel of Jesus Christ and the prophets whom God hath sent, the judgments of God have rested upon people, cities, and nations, in various ages of the world, which was the case with the cities of Sodom and Gomorrah, that were destroyed for rejecting the prophets.—T271.
p.24
[p.24] During His earthly ministry the Savior chose Twelve Apostles and ordained them (Matt. 10:1-4; John 15:16). He called the Seventy also (Luke 10:1). High Priests are referred to by the Apostle Paul (Hebrews 5:1, 10). Elders were ordained by the Apostles (Acts 14:23). Bishops and Deacons are referred to by the Apostle Paul (I Timothy 3:1-7, 8-10). Priests and Teachers are likewise mentioned as being in the Church. (Hebrews 8:4; Acts 6:7; I Corinthians 12:28.)—SP32.
p.24
The Calling of the Twelve in the Meridian of Time. The Apostles of the Lord were called by His own voice in the days of His ministry; and the Savior's authority is beyond question, vindicated as it is by the mighty works of the atonement, wrought through pain and the anguish of death, and by the declarations of the Father. Peter, and Andrew his brother, while casting their nets into the sea, were called with the instruction: Follow me, and I will make you fishers of men; and soon afterward, James and John, sons of Zebedee, were similarly called. So with all of the Twelve who ministered with the Master; and unto the eleven Apostles who had remained faithful He appeared after His resurrection, giving them special commissions for the work of the kingdom. Christ specifically affirms that He had chosen His Apostles, and that He had ordained them in their exalted stations.
p.24
In the period immediately following that of Christ's earthly mission, the ministers of the Gospel were all designated and set apart by unquestionable authority. Matthias was chosen by lot, but under invocation of the Lord's direction, to fill the vacancy in the body of the Twelve occasioned by the death of Judas Iscariot. Saul of Tarsus, afterward Paul the Apostle, who had been converted with marvelous signs and wondrous manifestations, had to be formally commissioned for the labor that the Lord desired him to perform; and we are told that the Holy Ghost spake to the prophets and teachers of the Church at Antioch, while they fasted before the Lord, saying: Separate me Barnabas and Saul for the work whereunto I have called them.—AF181.[p.25]
11. The Great Apostasy
p.25
After the ascension of Jesus, the Church remained, for some time, fully organized. Thousands flocked to it, and the members lived in accordance with the doctrine taught by the Savior. Soon, however, history repeated itself. In the right of their free agency, those who had joined the Church often refused to obey the laws and ordinances of the Gospel, and more often changed them to suit their own convenience. Such departures from the truth became more numerous and flagrant as time wore on, until error permeated the whole Church. At last, about six hundred years after Christ, the Gospel laws and ordinances had become so completely warped that it was as if the Church had departed from the earth. The authority of the Priesthood no longer remained with the Church. This was the great apostasy. From that time, universal darkness reigned upon earth for many centuries.—RT58
p.25
The Melchizedek Priesthood, which Christ restored to the earth, remained among men between three and four hundred years afterwards. When in consequence of transgressions, apostasy from the true order of the Priesthood and Church of Christ, the innovations of priestcraft and paganism, the true order of God was lost, the Holy Priesthood was taken from the earth, and the Church of Christ ceased to be among men, so far as we have any knowledge by revelation or from the history and records of the past.—GD191.
p.25
The Priesthood has left the people, but in the first place the people left the Priesthood. They transgressed the laws, changed the ordinances and broke the everlasting covenant, and the Priesthood left them; but not until they had left the Priesthood.—D400.
12. The Restoration
p.25
Finally, as men broke through the darkness, as intelligence became diffused among all men, and as liberality of thought grew and became respected, the Gospel was restored with the authority of the Priesthood and the organization of the Church. On an early spring day, [p.26] in the year 1820, in a wooded grove of western New York, God the Father and God the Son appeared to a fourteen-year-old boy named Joseph Smith, who had faithfully asked for divine help. Through the instrumentality of this boy, guided constantly by the Lord, the Church was re-established, the authority of the Priesthood again conferred upon numerous men, and a fulness of knowledge pertaining to man's place in the universe offered to all who would listen. In time the Church was organized more fully than at any other time in the history of the world. This was the great restoration, the beginning of the last dispensation.—RT59.
p.26
The Claim of the Latter-day Saints To An Authoritative Priesthood. We claim that the authority to administer in the name of God is operative in the Church of Jesus Christ of Latter-day Saints today; and that this power or commission was conferred upon the first officers of the Church by ordination under the hands of those who had held the same power in earlier dispensations. That the authority of the Holy Priesthood was to be taken from the earth as the Apostles of old were slain, and that of necessity it would have to be restored from heaven before the Church could be re-established, may be shown by scripture. On May 15, 1829, while Joseph Smith and Oliver Cowdery were engaged in earnest prayer for instruction concerning baptism for the remission of sins, mention of which Joseph Smith had found in the plates from which he was then engaged in translating the Book of Mormon, a messenger from heaven descended in a cloud of light. He announced himself as John, called of old the Baptist, and said he had come under the direction of Peter, James, and John, who held the keys of the higher Priesthood. The angel laid his hands upon the two young men and ordained them to authority.—AF187; see Pearl of Great Price, pages 56-57, 1923 edition.
p.26
Ordination of Joseph Smith and Oliver Cowdery to the Melchizedek Priesthood.11 In the day of Restoration, the Priesthood was conferred upon those called to lay the [p.27] foundations of the latter-day work. In the year 1829, the Melchizedek Priesthood was conferred upon Joseph Smith and Oliver Cowdery, under the hands of Peter, James and John, who received the keys of Presidency on the Mount, and who, as the Presiding Council over the Primitive Church, last held the keys of the Higher Priesthood. Every right, authority and key were conferred upon the modern Prophets, and they in turn ordained others for the benefit of the Church of Christ.—SP21.
p.27
The Calling of Joseph and Oliver as Apostles and as Elders of the Church. Which commandments were given to Joseph Smith, Jr., who was called of God, and ordained an Apostle of Jesus Christ, to be the first Elder of this Church. And to Oliver Cowdery who was also called of God, an Apostle of Jesus Christ, to be the second Elder of this Church, and ordained under his hand.—DC20:2, 3, cf. also 27:12-13.
p.27
President Woodruff on the Restoration of the Priesthood. Joseph Smith did not call upon any man to ordain or to baptize him, but he waited until the Lord sent forth His servants to administer unto him. He was commanded of the Lord to go forth and be baptized, but not until he had received the Priesthood. Where did he get it, and in fact what is the Priesthood? It is the authority of God in heaven to the sons of men to administer in any of the ordinances of His house. There never was a man and never will be a man, in this or any other age of the world, who has power and authority to administer in one of the ordinances of the house of God, unless he is called of God as was Aaron, unless he has the Holy Priesthood, and is administered to by those holding that authority.
p.27
There was no man on the face of the earth, nor had been for the last seventeen centuries, who had power and authority from God to go forth and administer in one of the ordinances of the house of God. What did he do then? Why, the Lord sent unto him John the Baptist, who, when upon the earth, held the Aaronic Priesthood, who was beheaded for the word of God and the testimony of Jesus Christ. He laid his hands upon the head of Joseph Smith and ordained him to the Aaronic Priesthood, and [p.28] he never attempted to act in any authority of the Gospel until he received this Priesthood. Joseph was then qualified to baptize for the remission of sins, but he had not the authority to lay on hands for the reception of the Holy Ghost, and he never attempted to administer in this ordinance until Peter, James and John, two of whom—Peter and James—were also martyred for the testimony of Jesus and the word of God. These three men were the last who held the keys of the Apostleship in its fulness and power previous to this dispensation. They laid their hands upon the head of Joseph Smith, and sealed upon him every power, principle, ordinance and key belonging to the Apostleship, and until he received this ordinance he was not qualified and had no right to administer in the ordinances of the house of God, but he did after he received the Priesthood, and on the 6th day of April, 1830, he organized this Church.—JD16: 266, Wilford Woodruff.
p.28
The Prophet Joseph was moved upon by divine inspiration in the establishment of this Church. And before his death he called the Twelve Apostles together, whom he had called to the ministry by revelation, intimating that he would shortly be called home to rest. And he talked with them and instructed them for weeks and months in the ordinances and laws of the Gospel; and he sealed upon their heads all the Priesthood, keys and powers that had been conferred upon him by the angels of God. And then, in addressing them he said, Brethren, no matter what becomes of me, or what my fate may be, you have got to round up your shoulders and bear off this kingdom; the God of heaven requires it at your hands.—JD19:226, Wilford Woodruff.
p.28
He (Joseph Smith) lived until he received every key, ordinance and law ever given to any man on the earth, from Father Adam down, touching this dispensation. He received powers and keys from under the hands of Moses for gathering the house of Israel in the last days; he received under the hands of Elijah the keys of sealing the hearts of the fathers to the children, and the hearts of the children to the fathers; he received under the hands of Peter, James and John, the Apostleship, and everything [p.29] belonging thereto; he received under the hands of Moroni all the keys and powers required of the stick of Joseph in the hands of Ephraim; he received under the hands of John the Baptist the Aaronic Priesthood, with all its keys and powers, and every other key and power belonging to this dispensation, and I am not ashamed to say that he was a Prophet of God, and he laid the foundation of the greatest work and dispensation that has ever been established on the earth.
p.29
Joseph Smith lived until he gave his testament to the world, and when he had sealed all these keys, powers and blessings upon the head of Brigham Young and his brethren; when he had planted these keys on the earth so that they should be removed no more forever; when he had done this, and brought forth that record, that book of revelation, the proclamation of which involved the destiny of this whole generation—Jew, Gentile, Zion and Babylon, all the nations of the earth—he sealed that testimony with his blood in Carthage jail, where his life and that of his brother Hyrum were taken by the hands of wicked and ungodly men.—JD16:267, Wilford Woodruff.
p.29
A Kingdom of Priests. The authority of the Priesthood restored in this day has been conferred upon thousands. Every worthy man in the Church may be called to an office in the Priesthood. The latter-day Church of Jesus Christ is indeed a kingdom of Priests. But, every man who holds the Priesthood may trace the authority that has been conferred upon him, back to John the Baptist and Peter, James and John, through Joseph Smith or Oliver Cowdery. The chain must be unbroken, and the call to the Priesthood must have come through the proper authority.
p.29
Such is briefly the earthly history of the Priesthood of God. While this history is known to us only in dim and general outlines, yet, every evidence makes us conclude that, whenever the Church has been established on earth, the organization has been the same as it is today. The Priesthood held by Adam, Enoch and the other Patriarchs, was the same as the Priesthood held by us today.—SP11.[p.30]
13. The Promise
p.30
The Priesthood to Prevail. My feelings at the present time are that, inasmuch as the Lord Almighty has preserved me until today, He will continue to preserve me, by the united faith and prayers of the Saints, until I have fully accomplished my mission in this life, and so firmly established the dispensation of the fulness of the Priesthood in the last days, that all the powers of earth and hell can never prevail against it.—T258.
p.30
The spirit of Elias is to prepare the way for a greater revelation of God, which is the Priesthood of Elias, or the Priesthood that Aaron was ordained unto. And when God sends a man into the world to prepare for a greater work, holding the keys of the power of Elias, it was called the doctrine of Elias, even from the early ages of the world.
p.30
John's mission was limited to preaching and baptizing; but what he did was legal; and when Jesus Christ came to any of John's disciples, He baptized them with fire and the Holy Ghost.
p.30
We find the Apostles endowed with greater power than John; their office was more under the spirit and power of Elijah than Elias.—T335.
p.30
The Savior's Promise to the Faithful. Behold, this is wisdom in me; wherefore, marvel not, for the hour cometh that I will drink of the fruit of the vine with you on the earth, and with Moroni, whom I have sent unto you to reveal the Book of Mormon, containing the fulness of my everlasting Gospel, to whom I have committed the keys of the record of the stick of Ephraim;
p.30
And also with Elias, to whom I have committed the keys of bringing to pass the restoration of all things spoken by the mouth of all the holy prophets since the world began, concerning the last days;
p.30
And also John the son of Zacharias, which Zacharias he (Elias) visited and gave promise that he should have a son, and his name should be John, and he should be filled with the spirit of Elias:
p.31
[p.31] Which John I have sent unto you, my servants, Joseph Smith, Jun., and Oliver Cowdery, to ordain you unto the first Priesthood which you have received, that you might be called and ordained even as Aaron;
p.31
And also Elijah, unto whom I have committed the keys of the power of turning the hearts of the fathers to the children, and the hearts of the children to the fathers, that the whole earth may not be smitten with a curse.
p.31
And also with Joseph and Jacob, and Isaac, and Abraham, your fathers, by whom the promises remain;
p.31
And also with Michael, or Adam, the father of all, the prince of all, the ancient of days;
p.31
And also with Peter, and James, and John, whom I have sent unto you, by whom I have ordained you and confirmed you to be Apostles, and especial witnesses of my name, and bear the keys of your ministry and of the same things which I revealed unto them;
p.31
Unto whom I have committed the keys of my kingdom, and a dispensation of the Gospel for the last times; and for the fulness of times, in the which I will gather together in one all things, both which are in heaven, and which are on earth;
p.31
And also with all those whom my Father hath given me out of the world.—DC27:5-14.
p.31
In Conclusion. The mission of the Savior and of His Church is to offer to all the human race the sublime privilege of regaining the presence of the Father and of entering into His rest. Without the Holy Priesthood no man can enjoy the effulgent light of God's countenance, nor secure that eternal peace and contentment of soul which is promised to the righteous.—RQA12.
p.31
Which Priesthood continueth in the Church of God in all generations, and is without beginning of days or end of years.—DC84:17.[p.32]
Chapter 2: What is Priesthood?
1. Nature and Definition
p.32
The Church is composed of eternal, intelligent beings, moving onward in eternal progression, who have accepted God's plan of salvation. It is God's Church. The Lord directs the work of all His children on earth, and He naturally gives attention to the Church composed of His obedient children. Nevertheless, although the Lord is the directing intelligence, He is not here in person nor are other superior beings sent to take direct charge of the work, for that would be contrary to the law that through his free agency and by self-effort, man on earth must move onward and upward. Therefore, that the earth-work may be done authoritatively, God has delegated to man, the necessary authority to carry out the provisions of the Plan of Salvation. Priesthood is the name given to this authority. The body of the Priesthood consists of the men who have received this authority and who may act for God, on earth, in matters pertaining to the Church or themselves. Without authority from God there can be no Priesthood.—RT99.
p.32
The Word Priesthood. Priesthood is a compound of two words: (1) Priest, denoting an officer in the Church and government of God; and (2) -hood, a suffix denoting condition, character, state, rank, head; as in statehood, boyhood, fatherhood, godhood.—CGI.
p.32
Priesthood as Directing Agency Between God and Man. What is Priesthood? It is the government of God, whether on the earth or in the heavens, for it is by that power, agency, or principle that all things are governed on the earth and in the heavens, and by that power that all things are upheld and sustained. It governs all things—it directs all things—it sustains all things—and has to do with all things that God and truth are associated with. It is the power of God delegated to intelligences in the heavens and to man on the earth.—MS9:321, John Taylor.
p.33
[p.33] It is the channel through which the Almighty commenced revealing His glory at the beginning of the creation of this earth, and through which He has continued to reveal Himself to the children of men to the present time, and through which He will make known His purposes to the end of time.—T167.
p.33
Priesthood as an Instrumentality of Divine Law in the Universe. The Priesthood of the Son of God is the law by which the worlds are, were and will continue forever and ever. It is that system which brings worlds into existence and peoples them, gives them their revolutions, their days, weeks, months, years, their seasons and times and by which they…go into a higher state of existence.—D130.
p.33
It is nothing more nor less than the power of God delegated to man by which man can act in the earth for the salvation of the human family, in the name of the Father and the Son and the Holy Ghost, and act legitimately; not assuming that authority, nor borrowing it from generations that are dead and gone, but authority that has been given in this day in which we live by ministering angels and spirits from above, direct from the presence of Almighty God, who have come to the earth in our day and restored the Priesthood to the children of men, by which they may baptize for the remission of sins and lay on hands for the gift of the Holy Ghost, and by which they can remit sin, with the sanction and blessing of Almighty God.—GD139.
p.33
The Priesthood of Eternal Nature. Priesthood is eternal because it represents the power of the Almighty.—SP22.
p.33
Priesthood is not confined to this life. It endures with us, if we are faithful.—SP68.
p.33
Now this same Priesthood, which was in the beginning, shall be in the end of the world also. Moses 6:7, cf. DC132:8-11.
p.33
Now they were ordained after this manner—being called with a holy calling, and ordained with a holy ordinance, and taking upon them the High Priesthood of the holy order, which calling and ordinance, and High [p.34] Priesthood is without beginning or end. Thus they became High Priests forever, after the order of the Son, the Only Begotten of the Father, who is without beginning of days or end of years, who is full of grace, equity, and truth.—Alma 13:8, 9.
p.34
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.—T157.
p.34
Its institution was prior to the foundation of this earth, or the morning stars sang together, or the sons of God shouted for joy, and is the highest and holiest Priesthood, and is after the order of the Son of God, and all other Priesthoods are only parts, ramifications, powers and blessings belonging to the same, and are held, controlled, and directed by it.—T167.
p.34
When the faithful Elders, holding this Priesthood, go into the spirit world they carry with them the same power and Priesthood that they had while in the mortal tabernacle. D132.
2. Purpose of the Priesthood
p.34
As an Instrument for Progressive Human Welfare. Priesthood implies purpose. Man is on earth in conformity with a plan proposed by the Lord and accepted by pre-existent man. The purpose of the Plan, made clear in modern revelation, is the eternal, progressive welfare of human beings.1 The Lord uses those to whom He gives the Priesthood to help work out this eternal Plan and purpose. The necessity of Priesthood, or earthly official agents, is recognized by all who believe that man's life is planned and directed by our Father in heaven.—PC127.
p.34
As a Means of Individual Guidance. I advise all to go on to perfection, and search deeper and deeper into the mysteries of godliness. A man can do nothing for himself unless God directs him in the right way; and the Priesthood is for that purpose.—T364.
p.35
[p.35] Group Guidance and Social Control. No book, however good; no tradition, however venerable, is a sufficient guide for a progressive people on their way to the Celestial Kingdom. We have something better than books—far better than the best of them. We have divine authority, which constitutes the men holding it agents and representatives of the Almighty.—CR1930:47, Orson F. Whitney.
p.35
As Means of Accomplishing Divine Purpose. To restore creation to its pristine excellency and to fulfill the object of creation—to redeem, save, exalt, and glorify man—to save and redeem the dead and the living, and all that shall live according to its laws, is the design and object of the establishment of the Priesthood on the earth in the last days; it is for the purpose of fulfilling what has not heretofore been done—that God's works may be perfected—that the time of the restitution of all things may be brought about, and that, in conjunction with the eternal Priesthood in the heavens (who without us, nor we without them, could not be made perfect), we may bring to pass all things which have been in the mind of God, or spoken of by the spirit of God.—MS9:32-322, John Taylor.
p.35
The Priesthood as Instrument for Continuous Revelation. The Priesthood or authority in which we stand is the medium or channel through which our Heavenly Father has purposed to communicate light, intelligence, gifts, powers, and spiritual and temporal salvation unto the present generation.2—MS2:39, Lorenzo Snow.
p.35
The Priesthood as Instrument for Church Government. The organization of the Church begins with the Priesthood, available to every righteous man in the Church; for every objective, activity, and division of the Church is drawn from the authority of the Priesthood.
p.35
Priesthood is the authority received from God by man to act officially in the accomplishment of the Plan of Salvation. Those who hold the Priesthood, and they only, may perform the sacred ordinances of the Plan of [p.36] Salvation, whether in their own behalf or as officers of the organized Church of Christ.
p.36
Whenever the Church of Christ is upon earth, the Priesthood is centered in the Church and does not operate outside of the Church. Members of the Church who sin sufficiently to be severed from the Church, lose by that act the Priesthood which formerly may have been bestowed upon them.—PC126.
p.36
Revelation is inseparably connected with the Priesthood, as an unchanging principle from all eternity to all eternity. Where there is no gift of revelation there can be no Priesthood, and where there is no Priesthood there can be no ordinances of God, and where there are no ordinances of God there can be no Church of God. All doctrine, ordinances, gifts, and blessings pertaining to the Church of God spring from an inspired Priesthood as directly as a stream flows from a fountain.…As well might man attempt to produce apples or figs independent of a tree as to expect the Church of Christ to be in existence without Apostles, Prophets, etc., to administer the ordinances and blessings thereof.—MS1:237. [p.37]
Chapter 3: The Powers of the Priesthood
1. The Power of the Priesthood
p.37
Since Priesthood is authority to speak and act for God, in behalf of the Plan of Salvation, it implies power. Such power may be used to accomplish the will of God on earth or in heaven, because it is drawn from infinite and divine intelligence. Brigham Young declared: "If anybody wants to know what the Priesthood of the Son of God is, it is the law by which the worlds are, were, and will continue forever and ever. It is that system which brings worlds into existence and peoples them, gives them their revolutions, their days, weeks, months, years, their seasons and times, and by which they are rolled up as a scroll, as it were, and go into a higher state of existence."—PC127.
p.37
Creative and Redeeming Powers. We have conferred upon us the eternal Priesthood, by which our Heavenly Father has created all worlds and redeemed all worlds and has performed all His works from eternity to eternity.—JD23:329, Wilford Woodruff.
p.37
Now with regard to the Priesthood. We have been found fault with sometimes because we profess to have the Priesthood. Let me say that our Heavenly Father performs all His works—the creation of worlds, the redemption of worlds by the power of the Eternal Priesthood. And no man on the earth, from the days of Father Adam to the present time, has ever had power to administer in any of the ordinances of life and salvation only by the power of the Holy Priesthood. You will find this to be the case in the whole history of the prophets of God. When Aaron was given the Priesthood he was called by revelation. "No man taketh this honor unto himself but he that is called of God as was Aaron." Jesus Christ himself had to be called of God. He was a High Priest. He left the Priesthood on the earth with his Apostles. [p.38] They officiated in it until they were put to death. It is by that power that we administer in this day and generation.1—JD24:242-243, Wilford Woodruff.
2. Spiritual Gifts
p.38
General. The spiritual gifts which always accompany the Church of Christ and are signs of its verity, are properly exercised under the power of the Priesthood. "These signs shall follow them that believe: In my name they shall do many wonderful works; in my name they shall cast out devils; in my name they shall heal the sick; in my name they shall open the eyes of the blind, and unstop the ears of the deaf; and the tongue of the dumb shall speak;…and the poison of a serpent shall not have power to harm them."—DC84:65-72.
p.38
We believe in the gift of tongues, prophecy, revelation, visions, healings, interpretation of tongues, etc.—Seventh Article of Faith.
p.38
Such spiritual gifts are properly enjoyed by the Saints of God under the direction of "such as God shall appoint and ordain over the Church"—that is, the Priesthood and its officers. Such gifts, when found outside the Priesthood, are often dangerous, and usually are manifestations of evil spirits.—PC129.
p.38
Revelation. A man must have the discerning of spirits to understand these things; and how is he to obtain this gift if there are no gifts of the Spirit? And how can these gifts be obtained without revelation? "Christ ascended into heaven, and gave gifts to men; and He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers." And how were Apostles, Prophets, Pastors, Teachers and Evangelists chosen? By prophecy (revelation) and by laying on of hands by a divine communication, and a divinely appointed ordinance—through the medium of the Priesthood, organized [p.39] according to the order of God, by divine appointment. The Apostles in ancient times held the keys of this Priesthood—of the mysteries of the Kingdom of God and consequently were enabled to unlock and unravel all things pertaining to the government of the Church, the welfare of society, the future destiny of men, and the agency, power and influence of spirits; for they could control them at pleasure, bid them depart in the name of Jesus, and detect their mischievous and mysterious operations when trying to palm themselves upon the Church in a religious garb, and militate against the interest of the Church and spread of truth.—T206.
p.39
Priesthood must be in touch with the source of truth; its labors must be guided by revelation. The first great gift of the Priesthood is revelation. Those who hold the Priesthood are entitled, if their lives are pure, to revelation from God to guide them in their private affairs and official actions within the Church. The Priesthood is indeed the official channel through which the Lord communicates His will to His children on earth. It is to the Priesthood that heavenly beings reveal themselves or inspiration is given as occasion demands. Revelation, operating upon the human mind, increases pure knowledge and wisdom, and opens the visions of eternal life.
p.39
The principle of revelation, continuous and sufficient, is a fundamental doctrine of the Gospel.—PC130; see also Mosiah 8:13-17.
p.39
Discernment. A power similar to this (revelation) existed through the medium of the Priesthood in different ages. Moses could detect the magician's power, and show that he (himself) was God's servant; he knew when he was upon the mountain (through revelation) that Israel was engaged in idolatry; he could develop the sin of Korah, Dathan and Abiram, detect witches and wizards in their proceedings, and point out the true prophets of the Lord. Joshua knew how to detect the man who had stolen the wedge of gold and the Babylonish garment. Michaiah could point out the false spirit by which the four hundred prophets were governed, and if his advice had been [p.40] taken many lives would have been spared. (II Chronicles 18.) Elijah, Elisha, Isaiah, Jeremiah, Ezekiel, and many other prophets possessed this power. Our Savior, the Apostles, and even the members of the Church, were endowed with this gift, for, says Paul (I Corinthians 12). "To one is given the gift of tongues, to another the interpretation of tongues, to another the working of miracles, to another prophecy, to another the discerning of spirits." All these proceeded from the same Spirit of God, and were gifts of God. The Ephesian church were enabled by this principle "to try those that said they were Apostles, and were not, and found them liars."—T207.
p.40
Healing. And there were great and marvelous works wrought by the disciples of Jesus, insomuch that they did heal the sick, and raise the dead, and cause the lame to walk, and the blind to receive their sight, and the deaf to hear; and all manner of miracles did they work among the children of men; and in nothing did they work miracles save it were in the name of Jesus.—IV Nephi 1:5.
p.40
Power in the Ministry. Therefore they did exercise power and authority over the disciples of Jesus who did tarry with them, and they did cast them into prison; but by the power of the word of God, which was in them, the prisons were rent in twain, and they went forth doing mighty miracles among them.—IV Nephi 1:30.
p.40
Translation. Now the doctrine of translation is a power which belongs to this Priesthood. There are many things which belong to the powers of the Priesthood and the keys thereof, that have been kept hid from before the foundation of the world; they are hid from the wise and prudent to be revealed in the last times.—T170.
p.40
Power Over Evil. It would seem also, that wicked spirits have their bounds, limits, and laws by which they are governed or controlled, and know their future destiny; hence, those that were in the maniac said to our Savior. "Art thou come to torment us before the time?" and when Satan presented himself before the Lord, among the sons of God, he said that he came "from going to and fro in the earth, and from wandering up and down in it;" and he is [p.41] emphatically called the prince of the power of the air; and it is very evident that they possess a power that none but those who have the Priesthood can control.—T208.
3. Performing Ordinances
p.41
The Priesthood also possesses the power of performing the ordinances which are required for entrance into the Church and for continued membership therein. Baptism and the conferring of the gift of the Holy Ghost, whether for the living or the dead, and the administering of the Sacrament, must be performed, if they are to be valid, by one who has divine authority to perform such ordinances; and none outside of a Priesthood which has been commissioned directly by the Lord, has such authority. "Go ye into all the world, preach the Gospel to every creature, acting in the authority which I have given you, baptizing in the name of the Father, and of the Son, and of the Holy Ghost."—DC68:8; PC128.
4. Preaching the Gospel
p.41
The preaching of the Gospel also requires the authority of the Priesthood. Any person may teach righteous doctrine and will be blessed thereby. But only those who share in the power of the Priesthood can teach with authority the doctrines of Christ and invite the children of men into the Church of Christ. It is those who hold divine authority, that speak as they are "moved upon by the Holy Ghost."—DC68:3; PC128.
p.41
The proclamation of the word of the Lord is, and always has been dependent upon the authority of the Holy Priesthood.—GD192.
5. The Sealing Power
p.41
Inherent in the Priesthood is the sealing power. This means that the Priesthood possesses authority and power to perform acts that are valid not only on earth, but also in heaven, which extend over life on earth and also [p.42] throughout life in the eternities. That which the Priesthood binds on earth is bound in heaven, and that which it looses on earth is loosed in heaven.—PC177.
p.42
Perhaps in no manner is the power of the Priesthood more evident than in the authority that it possesses to seal for time and eternity. For example, marriages may be consummated within the Church for all time—not merely until death doth them part. Family relationships may be continued throughout the eternities. The power of the Priesthood extends beyond the grave. Temple work, including baptism, the endowment, sealing, etc., is a function of the Priesthood. It is by this power that work for the dead may be done. It is by the power of the Priesthood that a person may attain celestial glory. Without the power of the Priesthood one can not enter the presence of God.—PC129.
p.42
And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.—Matthew 16:19.
p.42
For I have conferred upon you the keys and power of the Priesthood, wherein I restore all things, and make known unto you all things in due time.
p.42
And verily, verily, I say unto you, that whatsoever you seal on earth shall be sealed in heaven; and whatsoever you bind on earth, in my name and by my word, saith the Lord, it shall be eternally bound in the heavens; and whosesoever sins you remit on earth shall be remitted eternally in the heavens; and whosesoever sins you retain on earth shall be retained in heaven.—DC 132:45-46.
p.42
And everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, that are not by me or by my word, saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the Lord your God.
p.42
For whatsoever things remain are by me; and whatsoever things are not by me shall be shaken and destroyed.—DC132:13-14.
p.43
[p.43] All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made and entered into and sealed by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity, and that too most holy by revelation and commandment through the medium of mine anointed, whom I have appointed on the earth to hold this power (and I have appointed unto my servant Joseph to hold this power in the last days, and there is never but one on the earth at a time on whom this power and the keys of this priesthood are conferred), are of no efficacy, virtue, or force in and after the resurrection from the dead; for all contracts that are not made unto this end have an end when men are dead.—DC132:7.
p.43
The spirit, power, and calling of Elijah is, that ye have power to hold the key of the revelations, ordinances, oracles, powers and endowments of the fulness of the Melchizedek Priesthood and of the Kingdom of God on the earth; and to receive, obtain, and perform all the ordinances belonging to the Kingdom of God, even unto the turning of the hearts of the fathers unto the children, and the hearts of the children unto the fathers, even those who are in heaven.—T337.
p.43
Except a man and his wife enter into an everlasting covenant and be married for eternity, while in this probation, by the power and authority of the Holy Priesthood, they will cease to increase when they die, that is, they will not have any children after the resurrection. But those who are married by the power and authority of the Priesthood in this life, and continue without committing the sin against the Holy Ghost, will continue to increase and have children in the celestial glory.—T30.[p.44]
Chapter 4: Priesthood and the Church
1. Priesthood Comprises the Church
p.44
General. The Priesthood of the Son of God in its operations comprises the Kingdom of God.—D130.
p.44
Hearken, and listen to the voice of the Lord, O ye who have assembled yourselves together, who are the High Priests of my Church, to whom the kingdom and power have been given.—DC72:1.
p.44
Power to Establish the Church. In short, then, the power of the Priesthood, as committed to man in these latter days, possesses the power to perform every task necessary for the establishment, by authoritative means, of the Church of Christ and of bringing to pass the righteousness of God among the children of men.—PC129.
p.44
A Royal Priesthood. Those who contemplate the organization of the Church of Jesus Christ of Latter-day Saints will be struck with the number who hold the Priesthood. The Priesthood is conferred upon all male members who are worthy to receive it. This is a great blessing which the members of this Church enjoy, and it makes them a peculiar people, a chosen generation, holding the royal Priesthood. There is no priestly caste in our Church. Contrary to the opinion of many, such a thing does not exist with us, unless you will call the whole Church a priestly caste, because all participate in the blessings pertaining to the Priesthood.—CR, 1904, p.7, Anthon H. Lund.
p.44
The Priesthood does not partake of the nature of a democracy, for the people do not elect the officers, but this is done by the presiding authority; the people only sustain after nominations are made.
p.44
Dependence of Church Progress on the Priesthood. The life and vitality of the Church are drawn from the Priesthood with which the Church has been endowed. Auxiliary organizations and all similar helps can give but feeble service if the power of the Priesthood be withdrawn from them. Even so with the Welfare Program, the progress of which depends upon the exercise of the power of [p.45] the Priesthood. As men use the Priesthood conferred upon them, so will the Church and all its activities prosper. When the men of the Church holding the Priesthood perform their duties, the Church is always secure. The Church can not rise above its body of Priesthood. No law is more clearly set forth in sacred history.—IE, April 1939, p. 203.
p.45
The study of the subject of the Holy or Melchizedek Priesthood, including the Aaronic, is one of vast importance to the human family. The student of the true science of theology will readily comprehend the necessity of its existence among men, for the reason that true theology, or the Church of Jesus Christ, cannot exist without it. It lies at the foundation of the Church, it is the authority by which the Church is established or organized, built up and governed, and by which the Gospel is preached, and all the ordinances thereof designed for the salvation of mankind are administered or solemnized. No ordinance of the Gospel can be performed acceptably to God or with efficacy to man except by its authority and power, and certainly there is no ordinance or rite instituted by the Almighty in the great plan of redemption which is not essential to the salvation or exaltation of His children. Therefore, where the Melchizedek or Holy Priesthood does not exist, there can be no true Church of Christ in its fullness.—GD189.
2. The Church a Product of Priesthood
p.45
The Church itself is a product of Priesthood. Therefore, whenever the Church of Christ is upon earth the Priesthood is a part of it. The Church is the instrument through which Priesthood operates. Men may then obtain the Priesthood through the Church and in no other way.—PC130.
p.45
The Church of God is the organized institution to which has been given the authority of God to perform, according to the Great Plan, the necessary work on earth for man's salvation. The Church to which this authority has been committed, in these last days, is the Church of Jesus Christ of Latter-day Saints.—GQ8.
p.46
Joseph Smith, when he organized this Church in 1830, [p.46] organized it by revelation.…When God commanded Joseph Smith to go forth and organize the Church, what authority had he to do so? None at all until he was ordained under the hands of those who had held the keys of the Priesthood upon earth.—JD23:28, Wilford Woodruff.
p.46
This Church has been established by raising up Prophets, unto whom have been given the keys of the Kingdom of God—the keys of the Holy Priesthood and Apostleship of the Son of God, with power to organize the Church and Kingdom of God on the earth, with all its gifts, graces, ordinances and orders as proclaimed by all the Apostles and Prophets who have lived since the world began.—FD14:2, 3, Wilford Woodruff.
3. Need of Authority
p.46
Again, I say unto you, that it shall not be given to any one to go forth to preach my Gospel, or to build up my Church, except he be ordained by some one who has authority, and it is known to the Church that he has authority and has been regularly ordained by the heads of the Church.—DC42:11.
p.46
It is not less agreeable to the dictates of human reason than conformable to the plan of perfect organization that characterizes the Church of Jesus Christ, that all who minister in the ordinances of the Gospel should be called and commissioned for their sacred duties by divine authority. The Scriptures sustain this view most thoroughly; they present to us an array of men whose divine callings are attested, and whose mighty works declare a power greater than that of unaided human capacity. On the other hand, not an instance is set down in Holy Writ of anyone taking to himself the authority to officiate in sacred ordinances and being acknowledged of the Lord in such administration.—AF179.
p.46
There is much to be done for man and by man during the earth-career. Every day brings its problems; laws are to be enforced; ordinances to be performed, and God must communicate with His earthly children. Much of this work involves authority, which must be settled somewhere if order is to prevail. The authority to act for God is committed to the Church, as the organized community [p.47] of believers, and, indeed, authority is a distinguishing characteristic of the Church. Some form of authority from God is necessary in all our work, and the earthly source of God's authority is the Church, organized by the supreme, intelligent God.—RT92.
p.47
The Church of Christ possesses real authority, derived from God, and in its work represents God. Such a Church, alone, can appeal to the human understanding. A Church without authority is limp and helpless. Authority is the final test of a true Church. Does it attempt to officiate for God? Does its Priesthood possess authority? From the beginning, the Church of God has been given direct, divine authority so that its work might not be questioned. The angel walked with Adam; the Lord spoke to Abraham; Jesus in person came on earth; the Father and the Son came to Joseph Smith. In all ages, when the Church has been fully established, the Priesthood has been conferred by authoritative beings. The authority of the Church is real and genuine and possesses power. By its power it shall be known.—RT116.
p.47
When a man merely from a spirit of conviction goes forth to build up the Kingdom of God, to reform the nations of the earth, he can go so far as morality operates upon and enlightens him; but he is without authority from heaven. We are under no obligation to obey any man or being in matters pertaining to salvation, unless his words have the authority and sanction of the Holy Priesthood.—D135.
4. Church Guidance Through Priesthood
When the Lord wishes to give a revelation to His people, when He wishes to reveal new items of doctrine to them, or administer chastisement, He will do it through the man whom He has appointed to that office and calling. The rest of the offices and callings of the Church are helps and governments for the edifying of the body of Christ, and the perfection of the Saints, etc.; every President, Bishop, Elder, Priest, Teacher, Deacon and member standing in his order and officiating in his standing and degree of Priesthood, as ministers of the words of life, as shepherds to watch over departments and sections of the flock [p.48] of God in all the world, and as helps to strengthen the hands of the Presidency of the whole Church.—D137.
p.48
And I know this, that God has organized His Church in the earth, and I know that when he designs or proposes to make any change in the matter of governing or controlling or presiding over the affairs of His Church, that He will make the change, and He will make it in such a way that the whole people of the Church, who are doing right, will understand and accept it. I know that the Lord will not raise up "Tom, Dick, or Harry," here, there and everywhere, claiming to be Christ, or one mighty and strong," claiming to be inspired and called to do some wonderful thing. The Lord will not deal with men in that way; that while the organization of the Church exists, while quorums and councils of the Priesthood are intact in the Church, the Lord will reveal His purposes through them, and not through "Tom, Dick, or Harry." Put that in your little note books now, and remember it; it is true.—GD36.
p.48
The government of the Kingdom of God on earth is committed to the Church of Christ. That means that upon the Church is placed the responsibility of working out the Lord's plan for human salvation. Clearly and definitely the order of government of the Lord's latter-day earthly kingdom has been set forth and the different degrees of authority to be conferred upon those who are called into the official positions of the Church. By the spirit of revelation, the Priesthood governs the Church of Christ. Under this government, the Priesthood has power to instruct, rebuke and bless, as needed for the welfare of individuals, but only as authorized by the officers of the Church. And the government so obtained is perfect. It is freed from the dross of personal desire, and the uncertainty of self-assumed authority. The path is clear for all who care to travel it, and those who live under its government are made happy and prosperous in their lives. It is a perfect order and system of government, and this alone can deliver the human family from all the evils which now afflict its members, and insure them happiness and felicity hereafter.—D201.[p.49]
Chapter 5: The Priesthood Bearer
1. Fitness to Receive the Priesthood
p.49
Those Worthy are to be Chosen. There has been a day of calling, but the time has come for a day of choosing; and let those be chosen that are worthy. And it shall be manifest unto my servant, by the voice of the Spirit, those that are chosen; and they shall be sanctified; and inasmuch as they follow counsel which they receive, they shall have power after many days to accomplish all things pertaining to Zion.—DC105:35-37.
p.49
Men should be fit to receive the Priesthood. Men must prove themselves worthy by their lives to receive the Priesthood; and their advancement in the Priesthood should be determined by their lives within the Gospel fold. Fitness to receive the Priesthood is defined by the Priest Jethro, who, when advising Moses to secure helpers to administer the affairs of Israel, said, "Moreover, thou shall provide out of all the people able men, such as fear God, men of truth, hating covetousness." (Exodus 18:21.) That is, to receive the Priesthood, men must be able and God-fearing—men of truth, hating covetousness.—PC131.
p.49
How to Become Worthy. (1) Faith in God. Men make themselves worthy of receiving the Priesthood by fearing God. That means that candidates for ordination to the Priesthood must acknowledge the existence and overshadowing power of our Father in heaven. They must have learned to love Him to such a degree that they yield themselves to Him with all their strength. The fear of God is the love for God—a love so strong that men fear to offend by disobeying His will.—SP27.
p.49
(2) Love. Yet another chief quality fits a man to minister in the authority of the Priesthood. The Father, in love for His children, established the plan of salvation, and gave His children the privilege of an earth experience, and yielded His Only Begotten Son to mortal death, that men might win eternal life. Since the Gospel plan is [p.50] founded in love, the Priesthood, the power of Almighty God, must likewise show forth abounding, unselfish love. Unless that is done, Priesthood loses its edge and power, and becomes a hollow mockery.—SP28.
p.50
(3) Devotion to the Cause. The ability that fits a man to receive the Priesthood comes from devotion to the cause of God. The Gospel must be understood; therefore, candidates for the Priesthood should be students of the Scriptures and of the Word of God, and should familiarize themselves with the principles, ordinances and organization of the Church. They should also learn how the knowledge of the Gospel may be administered in the temporal and spiritual affairs of man; and above all they should engage actively in the work spoken of as the Gospel of Jesus Christ. Ability in worldly learning, or in achieving great human tasks, does not fit a man to receive the Priesthood; but ability in understanding, and using the Word of God with respect to the eternal salvation of His children, does so fit him.—SP28.
p.50
(4) Teachableness. The Lord has so ordained that no man shall receive the benefits of the everlasting Priesthood without humbling himself before Him, and giving Him the glory for teaching him, that he may be able to witness to every man of the truth, and not depend upon the word of any individual on the earth.—D131.
p.50
Steps in Recommending or Choosing. Before anyone is ordained to any office in the Church, those whose duty it is to recommend him should carefully consider whether he is:
1. Worthy of the honor to hold the Priesthood.
2. Willing to serve in the position to which he is called.
3. Sustained by the vote of the people.—PM32-33.
p.50
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.—DC20:65.
p.50
On the subject of ordination, a few words are necessary. In many instances there has been too much haste [p.51] in this thing, and the admonition of Paul has been too slightingly passed over, which says, Lay hands suddenly upon no man. Some have been ordained to the ministry, and have never acted in that capacity, or magnified their calling at all. Such may expect to lose their appointment, except they awake and magnify their office. Let the Elders abroad be exceedingly careful upon this subject, and when they ordain a man to the holy ministry, let him be a faithful man, who is able to teach others also; that the cause of Christ suffer not. It is not the multitude of preachers that is to bring about the glorious millennium! But it is those who are "called, and chosen, and faithful."—T42.
2. Fitness to Hold the Priesthood
p.51
General. All members of the Priesthood are under the requirements to keep themselves fully fit to possess and exercise the power of the Priesthood.—SP64.
p.51
Be ye clean that bear the vessels of the Lord.—DC38:42.
p.51
See that ye love one another; cease to be covetous; learn to impart one to another as the Gospel requires. Cease to be idle; cease to be unclean; cease to find fault one with another; cease to sleep longer than is needful; retire to thy bed early, that ye may not be weary; arise early, that your bodies and your minds may be invigorated. And above all things, clothe yourselves with the bond of charity, as with a mantle, which is the bond of perfectness and peace. Pray always, that ye may not faint, until 1 come. Behold, and lo, I will come quickly, and receive you unto myself. Amen.—DC88:123-126.
p.51
It is a fearful thing to tamper with sin; to see how near we can approach the fatal cataract, without taking the death plunge. A great variety of forbidden fruits are before us; they appear lovely and very desirable, but unlawfully taking thereof is death. Seek, then, to save yourselves and others; and instead of weakening virtue, strengthen it, both in yourselves and others; thus you will wax strong in the spirit, and the power of Israel's God will be with you, and your ministrations will be attended with blessings, and not cursings; and your influence will [p.52] extend to thousands who with their generations will bless you forever.—RQA104, 1930, Orson Pratt.
p.52
Men Should Honor and Magnify Their Calling. Men who are vessels of the Holy Priesthood, who are charged with words of eternal life to the world, should strive continually in their words and actions and daily deportment to do honor to the great dignity of their calling and office as ministers and representatives of the Most High.—D130.
p.52
If I find a man, as I do once in a while, who thinks he ought to be sustained in a higher position than he occupies, that proves to me that he does not understand his true position, and is not capable of magnifying it. Has he not already the privilege of exhibiting all the talents he has—of doing all the good he is capable of in this Kingdom? Is he curtailed in the least, in anywise or place, in bringing forth his wisdom and powers, and exhibiting them before the community and leading out? No, not in the least.—D134.
p.52
Unselfish Devotion to the Cause. We are learning the great truth that man is insignificant in his individuality, in comparison to the mighty cause which involves the salvation of the children of men, living and dead, and those who will yet live in the earth. Men must set aside their own prejudices, their own personal desires, wishes and preferences, and pay deference to the great cause of truth that is spreading abroad in the world.—GD90.
p.52
And if any man shall seek to build up himself, and seeketh not my counsel, he shall have no power, and his folly shall be made manifest.—DC136:19.
p.52
Until a selfish, individual interest is banished from our minds, and we become interested in the general welfare, we shall never be able to magnify our Holy Priesthood as we should.—D133.
p.52
Willingness to Lead in Church Enterprises. Priesthood implies leadership. The revelations of the Lord declare repeatedly that those who have received the Priesthood bear the responsibility of leading out and carrying forward every project for the advancement of the restored Church of Christ. They must be the foremost [p.53] laborers in the Kingdom of God. Nor can this responsibility be shifted to others, to presiding officers or to helps to the Priesthood, such as auxiliary bodies, but it must be accepted and borne individually by the Priesthood bearers themselves. IE, April 1938, 203.
p.53
Effects of Shrinking From Responsibility. I am sometimes led to believe that some of our brethren, Elders in Israel, are too ready and willing to shirk the obligations they are under by reason of their covenants, the faith they once possessed seems to be almost exhausted, and they appear to settle down into quiet satisfaction of a mere nominal membership in the Church. There are others who think because they are perhaps only employees, occupying narrow spheres, that it does not matter much what habits they contract, or what kind of examples they set before their brethren. Herein they manifest great weakness or gross ignorance; their lamp is either growing dim or they never sensed the position they assumed in taking upon themselves the responsibilities of the Gospel.—JD18:299, Lorenzo Snow.
p.53
It is the misapplied intelligence God has given us that makes all the mischief on the earth. That intelligence He designed to carry out the purposes of His will, and endowed it with capabilities to grow, spread abroad, accumulate, and endeavor to enjoy greater happiness, glory, and honor, and continue to expand wider and wider, until eternity is comprehended by it; if not applied to this purpose, but to the groveling things of earth, it will be taken away, and given to one who has made better use of this gift of God.—D227.
p.53
Initiative as a Necessary Quality. For behold, it is not meet that I should command in all things; for he that is compelled in all things, the same is a slothful and not a wise servant; wherefore he receiveth no reward. Verily I say, men should be anxiously engaged in a good cause, and do many things of their own free will, and bring to pass much righteousness; for the power is in them, wherein they are agents unto themselves. And inasmuch as men do good they shall in nowise lose their reward. But he that doeth not anything until he is commanded, and [p.54] receiveth a commandment with doubtful heart, and keepeth it with slothfulness, the same is damned. Who am I that made man, saith the Lord, that will hold him guiltless that obeys not my commandments? Who am I, saith the Lord, that have promised and have not fulfilled? I command and men obey not; I revoke and they receive not the blessing. Then they say in their hearts: This is not the work of the Lord, for His promises are not fulfilled. But wo unto such, for their reward lurketh beneath, and not from above.—DC58:26-33.
p.54
Priesthood-Holding as a Mission. Now I look upon the Elders of Israel here tonight, and in this Church and Kingdom, as upon a mission. We have been ordained to a mission, and we have our time set to do it and to perform it. Not that I know exactly how many days or years we are going to spend in it. But this mission is required of our hands, not at the hands of Brother Taylor, Brother Joseph, or Brother Brigham alone, but it is required at our hands by the God of heaven, and we are performing a work and laying a foundation which we have got to meet on the other side of the veil.—JD21:281, Wilford Woodruff.
p.54
Desire to Perform Outstanding Service. Men who wish to retain their standing before God in the Holy Priesthood, must have the spirit of prophecy, and be qualified to administer life and salvation to the people; and if they cannot do it to the world, they must do it at home, in their families, in their shops, and in the streets, that their hearts may be inspired with words of life at their firesides, in teaching the Gospel to their children, and to their neighbors, as much so as when they are speaking to their brethren from this stand.—JD4:157, Lorenzo Snow.
3. Love of Knowledge
p.54
Every Man to Learn His Duty. Wherefore, now let every man learn his duty, and to act in the office in which he is appointed, in all diligence.
p.55
[p.55] He that is slothful shall not be counted worthy to stand, and he that learns not his duty and shows himself not approved, shall not be counted worthy to stand.—DC107:99-100.
p.55
Study the Scriptures. I now say to the brethren holding the Priesthood—the High Priests, the Seventies, the Elders and the Lesser Priesthood—magnify your callings; study the Scriptures; read the 107th Section of the Doctrine and Covenants on Priesthood; learn that revelation, which was given through the Prophet Joseph Smith, and live by its precepts and doctrine, and you will gain power and intelligence to straighten out many kinks that have heretofore existed in your minds, and to clear up many doubts and uncertainties in relation to the rights of the Priesthood. God gave that word to us. It is in force today in the Church and in the world, and it contains instruction to the Priesthood and the people in relation to their duties, which every Elder should know.—GD164.
p.55
Priesthood Instructs. The Priesthood does not wait for ignorance: it instructs those who have not wisdom, and are desirous of learning correct principles.—D131.
p.55
Must Learn to Use Available Knowledge. And again, we never inquire at the hand of God for special revelation only in case of there being no previous revelation to suit the case; and that in a council of High Priests.—T22.
p.55
Seek Knowledge of Truth in Wide Fields. Theology is not the only subject in which the Elders should be interested. They should study:
p.55
Things both in heaven—Astronomy.
p.55
And in the earth—Everything pertaining to the cultivation of the soil.
p.55
And under the earth—Mineralogy, geology, etc.
p.55
Things which have been—History, in all its branches.
p.55
Things which must shortly come to pass—Prophecies.
p.55
Things which are at home and abroad—Domestic and foreign politics.
p.55
Wars—perplexities—judgments—The signs of the times, by which the observer may know that the day of the Lord is at hand.
p.56
[p.56] A knowledge of countries and kingdoms—Physical and political geography, languages, etc.
p.56
These studies, the Lord considers necessary. "That ye may be prepared in all things when I shall send you again to magnify the calling whereunto I have called you." God does not require all His servants to become doctors, or professors, or even profound students of these subjects, but He expects them to know enough of these things to be able to magnify their calling as His ambassadors to the world.—RQA, 1931, 54-5.
p.56
There are a great many branches of education. Some go to colleges to learn languages, some to study law, some to study physics, and some to study astronomy and various other branches of science. We want every branch of science taught in this place that is taught in the world. But our favorite study is that branch which particularly belongs to the Elders of Israel, namely, theology. Every Elder should become a profound theologian, should understand this branch better than all the world.—JD6:317, Brigham Young.
4. Personal Demands
p.56
A Sound Body. Complete living requires a sound body. The sound mind in the sound body is the first requisite of any person who desires to live happily and serve well. Every member of the Priesthood should keep himself in perfect physical health. There should be no pride in ill health. The person who keeps his body in good condition lengthens out his life in years, and, because he can do his work more effectively, increases the sum total of his service and enjoyments on earth. Even spiritual life is less vigorous and satisfying when the body is not in good condition.
p.56
The best ideal to follow for the preservation of physical health has been revealed by the Lord, and is printed in Section 89 of the Doctrine and Covenants.1
p.56
Every member of the Priesthood should obey, daily, [p.57] the laws of good health. This is not difficult if the habit be once established. Likewise, he should see to it that the members of his family are living in harmony with these laws.—SP70.
p.57
Spiritual Growth. Man has a spiritual nature which must be cultivated carefully. The moral law, a part of the spiritual law, declares that improper conduct will undermine the health of body and mind. Departures from the moral law are more serious than departures from either the physical or mental laws.
p.57
The use of any possession presupposes a plan or philosophy of use. The Plan, according to which a man holding the Priesthood must use his gifts, is the Gospel of Jesus Christ. Every act in the life of such a person must be considered and judged in relation to the Gospel from which the Priesthood is derived and to which the man is committed by his acceptance of the Priesthood. Thus it is that conduct, the daily use of our gifts, becomes the final measure of a man's fitness to do the work of the world to which he belongs. This is often spoken of as living the Gospel.
p.57
By proper conduct or righteous living, that is by firm adherence to the Gospel requirements in all the acts of life, a man wins for himself spiritual growth, and the blessings that flow from the larger spiritual life. It is the enjoyment of spiritual peace that yields the greatest happiness of which man is capable.
p.57
The Ten Commandments, the Beatitudes and Section 4 of the Doctrine and Covenants are divine guides to right living.—SP72.
p.57
Intellectual Activity. Man is more than animal. A man holding the Priesthood can live up to his high calling only by exercising his mind, with all his might, and thereby increasing daily his intellectual vigor. The Prophet Joseph Smith declared that the things of God are of deep import, and time and effort, and deep and ponderous and solemn thoughts can only find them out. When the Prophet so spoke, he clearly had in mind, not merely the principles that are connected with life within the Church, but all truth pertaining to human life, for all truth belongs [p.58] to the organization known as the Church of Christ. Brigham Young said: I shall not cease learning while I live, nor when I arrive in the spirit world, but shall there learn with greater facility; and when I again receive my body, I shall learn a thousand times more in a thousand times less time; and then I do not mean to cease learning, but shall continue my researches.—JD8:10; SP70-71.
p.58
Economic Welfare and Personal Industry. Every man must spend a large part of his time in the business of making a living for himself and his family. That activity is his vocation. Success in his vocation means an adequate income, joy in the work, opportunity for growth, and the privilege to serve others. Many members of the Priesthood have already chosen their vocations. They are mature men. Nevertheless, they should strive for increased financial independence. This must come ordinarily from the savings from the income from his vocation.2
p.58
A man holding the Priesthood should be careful of his means.—SP71-72.
p.58
If I had been set to turn the world over, to dig down a mountain, to go to the ends of the earth, or traverse the deserts of Arabia, it would have been easier than to have undertaken to rest, while the Priesthood was upon me. I have received the holy anointing, and I can never rest till the last enemy is conquered, death destroyed, and truth reigns triumphant.—JD1:15, Parley P. Pratt.
p.58
Family Love and Justice.3 The small sacrifices required by service in the Priesthood are made easier when there is love and justice at home. Do unto members of the family as you would have them do unto you. A man holding the Priesthood should strive with all his might to bring into his family the genuine happiness, which never depends on money, but which is brought about by the loving courtesies that may be given easily and fully. Let it be remembered that the keenest suffering is of the mind, [p.59] not of the body; and the highest joys are likewise those of the mind and spirit of man.
p.59
Every husband, holding the Priesthood, should give special attention to the welfare of his wife who shares with her husband in the blessings of the Priesthood. She will have the spirit of the work if the husband and his wife talk over the problems and duties of their joint calling in the Church. In short, every Priesthood member should teach correct living in his home and should join his family in living correctly. Home life among the Priesthood should be ideal, filled with service, kindness and loyalty.—SP73.
p.59
Relation To Humanity. Every man holding the Priesthood is essentially an ambassador of truth to the nations, and should therefore attempt to develop all his faculties and to secure a cosmopolitan outlook on life. To accomplish this, he must so order his life as to mingle with his friends and acquaintances in social enjoyment or civic duty.—SP73.
p.59
Citizenship and the Priesthood Bearer. Humanity is organized under governments. Peace and the stability of life's concerns depend primarily upon the respect and love in which the citizens hold their governments. Patriotism is the expression of loyalty which men give their high governmental ideals. A man should be loyal to his country, else seek another.
p.59
Such love and loyalty mean, however, a jealous care for the welfare of the country. No government, in its laws and official actions, is wholly perfect. Therefore, the citizens of a country attempt, with charity and love, to correct mistakes and establish new and better conditions. That is the higher meaning of politics.
p.59
We believe in obeying, honoring and sustaining the law. The members of the Church have always been good citizens in whatever country they have lived. It is a doctrine of the Latter-day Saints that the members of the Church must be obedient to the laws of the land in which they live.
p.59
A man holding the Priesthood must be a good citizen. He must help to establish and maintain a good government. He should help to have good men placed in [p.60] nomination for office. He should go to the polls and vote for the man who will fill the office best. If elected to office, he must be guided only by principles of law, honor and justice. He must respect the law. If he feels that a law is not a good one, then through the proper channels he should endeavor to change it; but while it is the law, he should respect it. In short, he should in all respects be a good citizen, living up fully to the ideals of the Church.—SP73-74.
p.60
Tithe-Paying. The payment of tithes is God's law of revenue for the support and furtherance of His earthly work. A tenth of all earnings and increase should be set aside and used to build up the Kingdom of God.
p.60
Tithing has been instituted in the Church in every dispensation when the United Order has not been established. Abraham paid tithes to Melchizedek. In Malachi, one who neglects this law is said to rob God. The Savior sanctions it. In our present dispensation, tithing, the lesser law, exists in place of the United Order. (See Genesis 14:18-20; 28:16-22; Malachi 3:8-12; Doctrine and Covenants, Section 119.)
p.60
Unnumbered blessings have been promised the faithful observers of this law. And tens of thousands will testify to the goodness of the Lord, that they have been abundantly blessed through paying an honest tithe. This law is for every one who receives pay or increase for his labor; but the Priesthood holder should be exemplary. A member of any organization or society is not in full fellowship who fails to pay his dues.—SP65.
p.60
Character and Purity of Life. Character is what you really are. Reputation is what people think you are. Integrity means being genuine, whole-souled, thorough. A person may be a good, bad or indifferent character. The word character, when used alone, ordinarily indicates good character. Character and integrity are prime essentials to real success in anything. Every one bearing the Priesthood should develop these qualities. Do not make loose promises. But, when you make a promise, keep it. Be true to yourself. Be dependable. Whatever you have to do, do it the very best you can. It is not the fuss and [p.61] feathers that count; it is the hard, steady effort that makes the grade.—SP64.
p.61
Moral conduct is the very foundation of society. Where immorality prevails, the community fails. Those who bear the Priesthood should be clean in mind and action. Do not tell improper stories; do not listen to them. Put such things away from your mind. Do not think of unclean or immoral things. Put your mind and thoughts on uplifting, profitable ideas. Realize that immoral thoughts and actions demoralize and degenerate anyone.—SP64.
p.61
The Priesthood requires the training of the will to accomplish the duties devolving upon the members. Self-mastery grows by exercising a long series of choices of the right action. Solomon, the wise king, said: He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city. (Proverbs 16:32.)—SP64.
p.61
Unity of Mind and Purpose. The Latter-day Saints are trying to do the work that Israel failed to do, and that the former Saints did not accomplish, and we can only do it by becoming one even as the Father and the Son are one, and this in order that the world may believe that we are sent of God. If we have division in our midst; if we be divided either spiritually or temporally, we never can be the people that God designs us to become, nor can we ever become instruments in His hands of making the world believe that the Holy Priesthood has been restored, and that we have the everlasting Gospel. In order for us to effect the purposes of God, we shall have to do as Jesus did—conform our individual will to the will of God, not only in one thing, but in all things, and to live so that the will of God shall be in us.—JD22:341-342, Lorenzo Snow.
5. Obedience and Loyalty
p.61
General. When the Holy Priesthood is upon the earth, and the fulness of the Kingdom of God has come to the people, it requires a strict obedience to every point of law and doctrine and to every ordinance which the Lord reveals.—D132.
p.62
[p.62] Shall a Man Obey a Man? Obedience to the invariable laws of nature is, usually, considered to be a self-evident necessity. The question of the propriety of obedience is commonly raised when man exercises authority over man. Shall a man obey a man? The first consideration in the answer to this question is whether the system which the man in authority represents is based on truth. If so, intelligent man will be bound to render obedience to the system, even if exercised through imperfect man. The second consideration is whether the man who, unless a member of the First Presidency, has limited jurisdiction, is acting within his authority in the organization. This can always be determined, simply by laying the matter before the bodies constituted to settle such matters. The third consideration is whether the matter to which authority has been applied is at all under the discipline of the organization. No officer in the Church has authority beyond matters pertaining to the Church. Authority exercised beyond that field is accepted only at the discretion of the individual members of the Church, and should come only in the form of counsel. If "yes" is the answer to these three considerations, obedience must be rendered by a progressing man. If "no" is the answer, obedience should not be yielded, but the matter should be tried before the proper courts.—RT119.
p.62
We are aware that the order of God requires the exercise of humility, but not the servility of slaves; but a humility that can be associated with undoubted courage and unflinching integrity; at the same time there is no room for pride, self-sufficient pride, that rests solely upon its own capabilities, and refuses to look for the support and countenance of others.—MS7:91.
p.62
Results of Disobedience. The moment a man says he will not submit to the legally constituted authority of the Church, whether it be the Ward Teachers, the Bishopric, the High Council, his Priesthood quorum, or the First Presidency, and in his heart confirms it and carries it out, that moment he cuts himself off from the privileges and blessings of the Priesthood and Church, and severs himself from the people of God, for he ignores the authority [p.63] that the Lord has instituted in His Church. These are the men that generally get crotches in their heads, that get inspiration (from beneath), and that are often so desirous to guide the Church, and to sit in judgment upon the Priesthood.—GD45.
p.63
For although a man may have many revelations, and have power to do many mighty works, yet if he boasts in his own strength, and sets at naught the counsels of God, and follows after the dictates of his own will and carnal desires, he must fall and incur the vengeance of a just God upon him.—DC3:4.
p.63
I will give you one of the keys of the mysteries of the Kingdom. It is an eternal principle, that has existed with God from all eternity: That man who rises up to condemn others, finding fault with the Church, saying that they are out of the way, while he himself is righteous, then know assuredly, that that man is on the high road to apostasy; and if he does not repent, will apostatize, as God lives. The principle is as correct as the one that Jesus put forth in saying that he who seeketh a sign is an adulterous person; and that principle is eternal, undeviating, and firm as the pillars of heaven; for whenever you see a man seeking after a sign, you may set it down that he is an adulterous man.—T156.
p.63
Loyalty to the Priesthood. Now, we must remember that there is not a single officer in the Church who has selected himself.4 The officers of the Church have been called to these positions, and we ought to remember this. We ought to sustain this work, sustain the organization of the Church, and sustain the Priesthood.—CR 1897, 4, Marriner W. Merrill.
p.63
If we talk about the living oracles and want to pay respect to them, how shall we do this? Shall we do it by never reading their words—by paying no attention to that which they say? That is a very poor way of doing. [p.64] We ought to listen to their words. When we cannot hear their words, we should read them; for they are the words of the authorized servants of God. I feel that there is a great neglect among us in this respect.—CR, 1897, 38, George Q. Cannon.
p.64
Cursed are all those that shall lift up the heel against mine anointed, saith the Lord, and cry they have sinned when they have not sinned before me, saith the Lord, but have done that which was meet in mine eyes, and which I commanded them; but those who cry transgression do it because they are the servants of sin and are the children of disobedience themselves; and those who swear falsely against my servants, that they might bring them into bondage and death; woe unto them; because they have offended my little ones; they shall be severed from the ordinances of mine house; their basket shall not be full, and their houses and their barns shall perish, and they themselves shall be despised by those that flattered them; they shall not have right to the Priesthood, nor their posterity after them, from generation to generation; it had been better for them that a millstone had been hanged about their necks, and they drowned in the depth of the sea.—T135. See also DC121:18-21.
p.64
Obedience to Duty. Responsibility of Priesthood Bearers. It does not make any difference to what positions we are called or ordained. If we are called to the office of a Bishop we should fulfill the duties pertaining to that office.—JD21:281, Wilford Woodruff.
p.64
These disciples of Christ received the Holy Priesthood, the Gospel of Christ, and the keys of the Kingdom of God, and Jesus held them responsible to the day of their death for the course they pursued. However much they were despised by the world, they were held responsible for bearing a true and faithful testimony to Jew and Gentile, of Jesus Christ being the true Shepherd and the Savior of the World.
p.64
And when He gave him (Joseph Smith) the Priesthood under the hands of John the Baptist, and the Apostleship under the hands of Peter, James and John, [p.65] the Lord Almighty held him responsible unto the day that he sealed his testimony with his blood, for the course that he pursued with these things. And he bore his testimony, left it on record, and sealed it with his blood, and laid down his life, and that testimony is in force today upon all the world, and will remain so until the end of time. And when I say this of Joseph Smith, I say it of every other man. President Young has led this Church for many years, and the Lord has held him responsible, and will hold him so unto the day of his death, for the course pursued by him while conducting the affairs of His Church and Kingdom, and also for the use he makes of the Holy Priesthood and the keys of the Kingdom. So also with his counselors, the Twelve Apostles, and every one of us; we shall all be held accountable to the day of our death, and we shall have to give an account before the God of heaven when we go into the spirit world and meet Him there; for the use of this Priesthood, and the keys of the kingdom, which have been established on the earth for the last time, have been committed into the hands of this people, and God will hold the whole of us responsible for the use we make of the blessings, privileges and powers which we enjoy in connection therewith. The eyes of God and His angels, and of every man who dwells in the celestial world, are watching us, and the course we pursue.—JD18:188-189, Wilford Woodruff.
6. Church Activity
p.65
General. All members of the Priesthood, who are not away on missions, should be kept busy at home. There is enough work for all to do.—SP51.
p.65
And again, I say unto you, I give unto you a commandment, that every man, both Elder, Priest, Teacher, and also member, go to with his might, with the labor of his hands, to prepare and accomplish the things which I have commanded. And let your preachings be the warning voice, every man to his neighbor, in mildness and in meekness. And go ye out from among the wicked. Save yourselves. Be ye clean that bear the vessels of the Lord. Even so. Amen.—DC38:40-42.
p.66
[p.66] The Welfare of the Church is Dependent on Priesthood Activity. When the men of the Church holding the Priesthood perform their duties, the Church is always secure. The Church cannot rise above its body of Priesthood.—IE, April 1938, 203.
7. Loss of the Priesthood
p.66
Loss Through Apostasy. A man may forfeit the right to exercise the Priesthood which he has received. It must be given and received for the purposes of the Plan provided by the Lord for the salvation of His children, otherwise it is not valid before the Lord.—SP10-11.
p.66
And they who are of the High Priesthood, whose names are not found written in the book of the law, or that are found to have apostatized, or to have been cut off from the Church, as well as the Lesser Priesthood, or the members, in that day shall not find an inheritance among the Saints of the Most High. Therefore, it shall be done unto them as unto the children of the Priest, as will be found recorded in the second chapter and sixty-first and second verses of Ezra.—DC85:11-12.
p.66
Loss by Incorrect Living. The Priesthood is received by man, but the use of it determines whether it remains with him. The right to use it vanishes under the cloud of unrighteous living, for nothing so grieves our Heavenly Father as to have those who have received great knowledge, deny it and return to untruth. This view of the Priesthood is not always remembered by those who are tempted, after having been ordained, to depart from the paths of righteousness.
p.66
This makes a very serious matter of receiving this covenant and this Priesthood; for those who receive it must, like God Himself, abide in it, and must not fail, and must not be moved out of the way; for those who receive this oath and covenant and turn away from it, and cease to do righteously and to honor this covenant, and will to abide in sin, and repent not, there is no forgiveness for them, either in this life, or in the world to come.—GD149.
p.67
[p.67] It is better not to receive the Priesthood, than to receive it and dishonor it.—SP26.
p.67
The power, glory and blessings of the Priesthood could not continue with those who received ordination only as their righteousness continued: for Cain also being authorized to offer sacrifice, but not offering it in righteousness, was cursed. It signifies, then, that the ordinances must be kept in the very way God has appointed; otherwise their Priesthood will prove a cursing instead of a blessing.—T169.
p.67
Any man who receives this Priesthood and tastes of the word of God, and of the powers of the world to come—any man that turns away from these things, apostatizes, and turns away from the Church of God, shall not in accordance with the revelations of the Lord to Joseph Smith, have forgiveness of sins in this world nor in the world to come.—JD23:331, Wilford Woodruff.
p.67
I have no fears about this work being accomplished, but I have fears about many of the Latter-day Saints; because if we have the Holy Priesthood upon our heads and do not live our religion, of all men we are under the greatest condemnation.—JD21:125, Wilford Woodruff.
p.67
Brother Joseph used to counsel us in this wise: The moment you permit yourselves to lay aside any duty that God calls you to perform, to gratify your own desires, that moment you permit yourselves to become careless, you lay a foundation for apostasy. Be careful; understand you are called to a work, and when God requires you to do that work, do it. Another thing he said: In all your trials, tribulations and sickness, in all your sufferings, even unto death, be careful you don't betray God, be careful you don't betray the Priesthood, be careful you don't apostatize; because if you do, you will be sorry for it.—JD21:284, Wilford Woodruff.
p.67
Loss by Neglect of Duty. Brother Joseph remarked that any man, any Elder in this Church and Kingdom—who pursued a course whereby he would ignore or in other words refuse to obey any known law or commandment or duty—whenever a man did this, neglected any duty God required at his hand in attending meetings, [p.68] filling missions, or obeying counsel, he laid a foundation to lead him to apostasy. They had misused the Priesthood sealed upon their heads. They had neglected to magnify their callings as Apostles or as Elders. They had used that Priesthood to attempt to build themselves up and to perform some other work besides the building up of the Kingdom of God.—JD21:190, Wilford Woodruff.
8. Fitness to Preside
p.68
Test of Leadership and Ability. Every man should be willing to be presided over; and he is not fit to preside over others until he can submit sufficiently to the presidency of his brethren.—GD164.
p.68
Presiding Leadership Must Be Exemplary. The Lord will make a record also and out of that shall the whole world be judged. And you men bearing the Holy Priesthood—you Apostles, Presidents, Bishops, and High Priests in Zion—will be called upon to be judges of the people. Therefore, it is expected that you shall set the standard for them to attain to, and see that they shall live according to the spirit of the Gospel, do their duty, and keep the commandments of the Lord. We shall judge the people, first requiring them to do their duty. In order to do that, those who stand at the head must set the example. They must walk in the right path, and invite the people to follow them. They should not seek to drive the people; they should not seek to become rulers; but they should be brethren and leaders of the people.—GD157.
p.68
Leaders Must Understand Their Duties. Of course it is very necessary that those who preside in the Church should learn thoroughly their duties. There is not a man holding any position of authority in the Church who can perform his duty as he should in any other spirit than in the spirit of fatherhood and brotherhood toward those over whom he presides.—GD150.
p.68
The Method of Leadership. Those who have authority should not be rulers, nor dictators; they should not be arbitrary; they should gain the hearts, the confidence and love of those over whom they preside, by kindness [p.69] and love unfeigned, by gentleness of spirit, by persuasion, by an example that is above the reproach and above the reach of unjust criticism. In this way, in the kindness of their hearts, in their love of their people, they lead them in the path of righteousness, and teach them the way of salvation, by saying to them, both by precept and example: Follow me, as I follow our Head. This is the duty of those who preside.—GD151.
p.69
Those who are called to office should enter upon the same in the strength of the Almighty, with a full determination to do all in their power to magnify their calling. Doubtless many are called who do not expect it, and who think they are utterly unfit to bear the responsibility placed upon them, and totally unable to magnify their calling. Let not such despond. There is a place for every man in the Kingdom of God, and no man should shrink from any position to which he is called, before he has proved whether he can fill it or not.—MS16:139.
p.69
In building up the Kingdom of God, which is the work assigned us, our whole attention and highest efforts are demanded, that we may be qualified, through the Holy Spirit, to magnify properly our respective callings in the Holy Priesthood.—JD16:273, Lorenzo Snow.
9. The Promise to Faithful Priesthood-Bearers
p.69
For whoso is faithful unto the obtaining these two priesthoods of which I have spoken, and magnifying their calling, are sanctified by the Spirit unto the renewing of their bodies. They become the sons of Moses and of Aaron and the seed of Abraham, and the Church and Kingdom, and the elect of God.
p.69
And also all they who receive this Priesthood receive me, saith the Lord; for he that receiveth my servants receiveth me; and he that receiveth me receiveth my Father and he that receiveth my Father receiveth my Father's kingdom; therefore all that my Father hath shall be given unto him. And this is according to the oath and covenant which belongeth to the Priesthood. Therefore, all those who receive the Priesthood, receive this oath and [p.70] covenant of my Father, which he cannot break, neither can it be moved. But whoso breaketh this covenant after he hath received it, and altogether turneth therefrom, shall not have forgiveness of sins in this world nor in the world to come. And woe unto all those who come not unto this Priesthood which ye have received, which I now confirm upon you who are present this day, by mine own voice out of the heavens; and even I have given the heavenly hosts and mine angels charge concerning you.—DC84:33-42.
10. Standards for Self-Examination
p.70
Every quorum member5 should attempt to apply in his life the ideals set up in the preceding program. Every man should examine himself, at regular intervals, to determine to what extent he is living up to the ideals set up for a member of a Priesthood quorum. It may be helpful to employ the equivalent of a score card similar to the one here suggested. While it is a mechanical device, yet it may help a person to determine roughly the degree to which he is living up to the ideals set up in this department of quorum activity.
Points
1. Personal Fitness 20
(a) Physical Health 5
(b) Intellectual Activity 5
(c) Vocational and Financial Efficiency 5
(d) Proper Conduct and Spiritual Growth 5
2. The Quorum Member and His Family 20
(a) The Home 5
(b) The Financial Independence 5
(c) Love and Justice 5
(d) The Wife 5
3. The Priesthood Member and Society 20
4. The Priesthood Member and His Country 20
5. The Priesthood Member and the Church 20
Total 100
p.70
[p.71] If the members are willing, the committee having this department in charge may go over each card with the member concerned. As this enters rather intimately into the lives of men, great care should be exercised in making the request for such an examination and in commenting on the rating. Wherever it is requested, the department should give the necessary help in filling out the cards.—GQ58-59.
p.71
Every man should examine himself, at regular intervals, to determine to what extent he is living up to the ideals set up for a member of a Priesthood quorum.—SP75.
p.71
The Individual Priesthood-Bearer. To complete the task, the quorum committee on personal welfare should proceed deliberately by wise and gentle counsel, and by direct assistance, to help each member build up his weak points, so that he may be a fully fit member of a Priesthood quorum. In this service the fraternal spirit of the Priesthood will be of paramount importance. If this department does nothing else than to revive and to maintain the feeling of brotherhood that should prevail in every quorum, its creation will be more than justified.—GQ59.[p.72]
Chapter 6: The Right to Use the Priesthood
1. All Worthy Men May Hold the Priesthood
p.72
The Lord, in His economy in spiritual things, has fixed that every man, according to his perseverance and faithfulness, will receive exaltation and glory in the eternal worlds—a fulness of the Priesthood and a fulness of the glory of God. This is the economy of God's system by which men and women can be exalted spiritually.—JD 19:349, Lorenzo Snow.
p.72
Church Membership Pre-Requisite. The special privileges and blessings associated with the Church, the right to hold and exercise the Priesthood with its boundless possibilities and eternal powers, will be, as now they are, for those only who enter into the covenant and become part of the Church of Jesus Christ.—AF368.
p.72
Obtaining the Priesthood. All worthy male members have a claim upon the Priesthood. Candidates for the Priesthood are selected under the spirit of revelation by the presiding officers of the Church and its divisions. Those selected are then presented to the Church for approval, after which the ceremony or act of ordination takes place. The Priesthood is conferred by authorized holders of the Priesthood under the direction of the presiding officers, by the laying on of hands. All are "to be ordained according to the gifts and callings of God unto him."—DC20:60.
p.72
Those who receive the Priesthood should be able, in this dispensation, to trace it in unbroken line to Joseph Smith or Oliver Cowdery, who received it from heavenly beings. Excommunication from the Church removes the Priesthood from the sinful man.
p.72
In practice, the first office in the Priesthood, that of Deacon, is conferred on boys twelve years of age or over; and on mature men, recently converted to the Church. When the boy or man has proved himself faithful, he is ordained successively to the higher offices in the [p.73] Priesthood. Thus the Church provides progressive experience and advancement for those holding the Priesthood.—PC136.
p.73
Those who are inactive cannot expect advancement in the Priesthood until they again participate actively in Church matters.
2. Who May Use the Priesthood
p.73
But behold, verily I say unto you, that there are many who have been ordained among you, whom I have called, but few of them are chosen.—DC95:5.
p.73
Differential Jurisdictions. I will inform you that it is contrary to the economy of God for any member of the Church, or any one, to receive instruction for those in authority, higher than themselves; therefore you will see the impropriety of giving heed to them; but if any person has a vision or a visitation from a heavenly messenger, it must be for his own benefit and instruction; for the fundamental principles, government, and doctrine of the Church are vested in the keys of the Kingdom. Respecting an apostate, or one who has been cut off from the Church, and who wishes to come in again, the law of our Church expressly says that such shall repent, and be baptized, and be admitted as at the first.—T21.
p.73
Every man holding the Priesthood of God, may exercise its power in behalf of himself and family. He may seek revelation for his own guidance; he may administer to his own family; teach, rebuke and bless them, and he may bear witness everywhere of the truth of the Gospel and seek to help his fellowmen. In all this, his Priesthood will sustain him.
p.73
But no man may exercise the power of his Priesthood for the Church except by appointment of those who hold the keys of the Priesthood—that is, those called to presiding positions. A Priest has authority to baptize, but may not exercise that power, unless called to do so by the authority presiding over the division of the Church in which he lives. Thus, confusion is avoided, and order is preserved, [p.74] without in any degree violating the rights of the Priesthood. Every holder of the Priesthood may and should use it, always, for his personal welfare; but officially for the Church only when authorized to do so.—PC136.
p.74
Function Rests on Jurisdiction and Authorization. An Elder has the right to baptize, but in a ward of the Church he may not do so unless authorized by the Bishop of the ward, who holds the keys of the authority in that ward. That is, there is a distinction between the Priesthood and the keys of the Priesthood. The presiding authorities in a Priesthood quorum or in any organization of the Church are the ones who hold the keys of that quorum or organization. This is necessary to preserve order in the activities of the Church.—SP20.
p.74
No one may officiate in any ordinance of the Church of Jesus Christ of Latter-day Saints unless he has been ordained to the particular order or office of Priesthood, by those possessing the requisite authority. Thus, no man receives the Priesthood except under the hands of one who holds that Priesthood himself; that one must have obtained it from others previously commissioned; and so every bearer of the Priesthood today can trace his authority to the hands of Joseph Smith the Prophet, who received his ordination under the hands of the Apostles Peter, James, and John and they had been ordained by the Lord Jesus Christ. That men who are called of God, to the authority of the ministry on earth, may have been selected for such appointment even before they took mortal bodies, is evident from the Scriptures.—AF189.
p.74
The leading fact to be remembered is that the Priesthood is greater than any of its offices; and that any man holding the Melchizedek Priesthood may, by virtue of its possession, perform any ordinance pertaining thereto, or connection therewith, when called upon to do so by one holding the proper authority, which proper authority is vested in the President of the Church, or in any whom he may designate. Every officer in the Church is under his direction, and he is directed of God. He is also selected of the Lord to be the head of the Church, and so becomes, [p.75] when the Priesthood of the Church (which includes its officers and its members), shall have so accepted and upheld him. (Doctrine and Covenants, Section 107:22.) No man can justly presume to have authority to preside, merely by virtue of his Priesthood…for in addition, he must be chosen and accepted by the Church.…Such action was repudiated by the Twelve, the quorum in authority, after the martyrdom, and by the whole Church. An office in the Priesthood is a calling, like Apostle, High Priest, Seventy, Elder, and derives all its authority from the Priesthood; these officers hold different callings, but the same Priesthood.—GD174.
p.75
We have found occasionally that men blessed with some peculiar gift of the spirit have exercised it in an unwise—shall we say, improper—manner. For instance: brethren strongly gifted with the power of healing have visited far and near amongst the Saints (to the neglect sometimes of other duties), until it has almost become a business with them, and their visits to the homes of the Saints have assumed somewhat the character of those of a physician, and the people have come to regard the power so manifested as if coming from man, and he himself has sometimes grown so to feel, and not that he was simply an instrument in the hands of God of bringing blessings to their house. This view is exceedingly unfortunate, when indulged in, and is apt to result in the displeasure of the Lord. It has sometimes ended in the brother possessing this gift, if he encouraged such a feeling, losing his power to bless and heal. Departures from the recognized order and discipline of the Church should therefore be discountenanced and discouraged.—GD147.
p.75
We have been told of an incident which occurred a few weeks ago, when a Bishop's counselor (and therefore a High Priest), from a remote settlement, while visiting Salt Lake City, refused to administer to his sister's child who was dangerously sick, for the reason that he was outside of his own ward. The brother must have had a misunderstanding of the authority of his office or he was over-diffident. Whatever the cause he was not justified in his [p.76] refusal. His authority to bless in the name of the Lord was not confined to his ward; no Elder's opportunity for doing a purely good deed should be confined to a ward or any other limit, and when he went into a house and the head of that household made such a request of him it was clearly not only his privilege or right but also his duty to comply.—IE, April 1937, 242.
p.76
Sphere and Importance of the Patriarchal Order. The rights of fatherhood in all faithful, worthy men are paramount, and should be recognized by all other men holding positions or callings in the Priesthood. To make this idea plainer we will say, as an example of our idea, we do not consider it proper in a Bishop or other officer to suggest that the son of such a man (the son himself not being the head of a family, but living with his father) be called upon a mission without first consulting the father. The Priesthood was originally exercised in the patriarchal order; those who held it exercised their powers firstly by right of their fatherhood. It is so with the great Elohim. This first and strongest claim on our love, reverence and obedience is based on the fact that He is the Father, the Creator of all mankind.—GD147.
3. Authoritative Ordination Necessary
p.76
Ordination Requires the Imposition of Hands. Ordination of men to the ministry as sanctified by scriptural precedent and established by direct revelation of God's will, is to be effected through the gift of prophecy and by the imposition of hands by those who are in authority. By prophecy is meant the right to receive and the power to interpret manifestations of the divine will. That the laying on of hands is usual as a part of the ordinance is seen in many scriptural instances; nevertheless the Scriptures record numerous ordinations to the offices of the Priesthood without specific statement concerning the imposition of hands or any other details. Such instances do not warrant the conclusion that the laying on of hands was omitted; and in the light of modern revelation it is clear that the [p.77] imposition of hands was a usual accompaniment of ordination as also of confirming blessings and of bestowing the Holy Ghost.—AF182; Acts 1:21-26; 8:14-20; 19:1-6.
p.77
George Q. Cannon's Testimony Concerning the Prophet. God revealed to the Prophet Joseph Smith the necessity of the Priesthood, and until the Priesthood was bestowed, though he had the gifts which constitute a Prophet, Revelator and Seer prior to receiving it, having had the gift of prophecy and revelations from God, and having exercised the Seer's gifts by looking through the Urim and Thummim—he never attempted to act in any capacity beyond that in which God authorized him to act. Although he possessed the gifts that I have referred to, he never attempted to act in any ordinance of the house of God, or that belongs to the Church of God, until he received authority to do so. And that authority was not conferred upon him when he first saw angels and had some of the gifts of which I have spoken. It required the laying on of the hands of some personage or personages who had the authority of the Holy Priesthood.—JD23:359, George Q. Cannon.
p.77
Record of Authoritative Ordination in the Book of Mormon. And now, Alma was their High Priest, he being the founder of their church.
p.77
And it came to pass that none received authority to preach or to teach except it were given by him from God. Therefore he consecrated all their Priests and all their Teachers; and none were consecrated except they were just men.—Mosiah 23:16, 17.
p.77
And it came to pass that king Limhi and many of his people were desirous to be baptized; but there was none in the land that had authority from God. And Ammon declined doing this thing, considering himself an unworthy servant.
p.77
Therefore they did not at that time form themselves into a church, waiting upon the Spirit of the Lord. Now they were desirous to become even as Alma and his brethren, who had fled into the wilderness.—Mosiah 23:33, 34.
p.78
[p.78] Necessity of the Gift of the Holy Ghost in Ordaining to and Organizing the Priesthood. Every Elder, Priest, Teacher, or Deacon is to be ordained according to the gifts and callings of God unto him; and he is to be ordained by the power of the Holy Ghost, which is in the one who ordains him.—DC20:60.
p.78
We believe in the gift of the Holy Ghost being enjoyed now, as much as it was in the Apostles' days; we believe that it (the gift of the Holy Ghost) is necessary to make and to organize the Priesthood, that no man can be called to fill any office in the ministry without it; we also believe in prophecy, in tongues, in visions, and in revelations, in gifts, and in healings; and that these things cannot be enjoyed without the gifts of the Holy Ghost.—T243.
p.78
Vote of Local Churches Required for Ordination. 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.—DC20:65.
4. Keys of the Priesthood
p.78
Distinction Between Keys of the Priesthood and Priesthood. The Priesthood in general is the authority given to man to act for God. Every man ordained to any degree of the Priesthood, has this authority delegated to him.
p.78
But it is necessary that every act performed under this authority shall be done at the proper time and place, in the proper way, and after the proper order. The power of directing these labors constitutes the keys of the Priesthood. In their fulness, the keys are held by only one person at a time, the Prophet and the President of the Church. He may delegate any portion of this power to another, in which case that person holds the keys of that particular labor. Thus, the President of the Temple, the President of a Stake, the Bishop of a ward, the President of a mission, the President of a quorum, each holds the keys of the labors performed in that particular body or locality. His Priesthood is not increased by this special appointment, for a [p.79] Seventy who presides over a mission has no more Priesthood than a Seventy who labors under his direction; and the President of an Elders' quorum, for example, has no more Priesthood than any member of that quorum. But he holds the power of directing the official labors performed in the mission or the quorum, or in other words, the keys of that division of that work. So it is throughout all the ramifications of the Priesthood—a distinction must be carefully made between the general authority, and the directing of the labors performed by that authority.—RQA Supplement 19, 20.[p.80]
Chapter 7: Priesthood and the Home
1. The Patriarchal Order in the Church
p.80
The Home: Unit of Society. The home, composed of father, mother and children, is the unit of all society. The human family is but the total of individual families or homes. The home is the ultimate unit of the Church. In the end as in the beginning the home will be the unit of progress and government.
p.80
This gives to the home a paramount place of importance. As the homes are, so are the wards, stakes and at last the Church itself. The teachings and ideals of the home become eventually those of the Church. When the homes teach the Gospel, practice virtue, and build character, the whole Church will be well taught, virtuous, and strong in pursuit of righteousness.
p.80
Family Activities Are Basic to the Church. The home is the place to teach the Gospel, by precept and example, and above all by practice, by living our religion. If this is done in the home, we need have no fear for the faith of the coming generation and may be assured that our children will love and practice the Gospel.—Heber J. Grant.
p.80
Zion is built of perfected family circles.
p.80
All devices, divine and human, for man's betterment, to be effective, must recognize the training that comes out of the home. Indeed, all the organizations of the Church will be found to root in family activities.
2. The Organization of the Family
p.80
The Father As Spokesman and Leader. The family, a group of intelligent beings, must be organized, else chaos results. Just as there is but one Priesthood, but many offices in it, so every member of the family circle has equal claims upon the blessings of the home, but is assigned different tasks in connection with family life.
p.81
[p.81] There must be a presiding authority in the family. The father is the head or president, or spokesman of the family. This arrangement is of divine origin. It also conforms to physical and physiological laws under which humanity live. A home, as viewed by the Church, is composed of a family group, so organized as to be presided over by the father, under the authority and in the spirit of the Priesthood conferred upon him.
p.81
The position which men occupy in the family, and especially those who hold the Melchizedek Priesthood, is one of first importance and should be clearly recognized and maintained in the order and with the authority which God conferred upon man in placing him at the head of his household.
p.81
The Dignity of Priesthood Leadership in the Home. There is no higher authority in matters relating to the family organization, and especially when that organization is presided over by one holding the Higher Priesthood, than that of the father. This authority is time honored, and among the people of God in all dispensations it has been highly respected and often emphasized by the teachings of the Prophets who were inspired of God. The Patriarchal order is of divine origin, and will continue throughout time and eternity. There is then a particular reason why men, women and children should understand this order and this authority in the households of the people of God, and seek to make it what God intended it to be, a qualification and preparation for the highest exaltation for His children. In the home the presiding authority is always vested in the father, and in all home affairs and family matters there is no other authority paramount.—JI, March 1, 1902, Joseph F. Smith.
p.81
In all of our study of this most interesting subject it must be well understood that the Priesthood is operative for the welfare of the entire human family, not for one class or sex. Men and women share alike in its blessings and resultant joy; but for the sake of order and wise government our Heavenly Father delegated the power of Presidency in this order to His sons. Therefore, man [p.82] holds the Priesthood and stands before his Maker as the one who is responsible for all official acts in Church capacity for human welfare.—PW1, Leah D. Widtsoe.
p.82
If you ever secure a union in any family in Zion, if you ever secure that heavenly union which is necessary to exist there, you have got to bind that family together in one, and there has got to be the Spirit of the Lord in the head of that family, and he should possess that light and that intelligence, which, if carried out in the daily life and conduct of those individuals, will prove the salvation of that family, for he holds their salvation in his hands.—JD4:243, Lorenzo Snow.
p.82
Every family is a kingdom, a nation, a government, within itself, to a certain extent; and the head of the family is the legislator, the judge, the governor. This is what constitutes the Patriarchal office, and was originally the sole government for all the inhabitants on the earth.…There is sufficient of Patriarchal government still remaining to give a strong impression to the character of the general government in which the families reside; for impressions and habits formed in the cradle, in the mother's arms, and under the father's eye, are vivid, strong, and lasting, and will sustain their influence for good or evil, through life; and the nation in which they live will partake of that influence; hence the importance of a wise and judicious dispensation in every family.—MS14:290.
p.82
The Father Presides in the Family. It sometimes happens that the elders are called in to administer to the members of a family. Among these Elders there may be Presidents of Stakes, Apostles, or even members of the First Presidency of the Church. It is not proper under these circumstances for the father to stand back and expect the Elders to direct the administration of this important ordinance. The father is there. It is his right and it is his duty to preside. (If the father be absent, the mother should request the presiding authority present to take charge.) The father presides at the table, at prayer, and gives general directions relating to his family life whoever may be present. Wives and children should be taught to feel [p.83] that the patriarchal order in the Kingdom of God has been established for a wise and beneficent purpose, and should sustain the head of the household and encourage him in the discharge of his duties, and do all in their power to aid him in the exercise of the rights and privileges which God has bestowed upon the head of the home. This patriarchal order has its divine spirit and purpose, and those who disregard it under one pretext or another are out of harmony with the spirit of God's laws as they are ordained for recognition in the home. It is not merely a question of who is perhaps the best qualified. Neither is it wholly a question of who is living the most worthy life. It is a question largely of law and order, and its importance is seen often from the fact that the authority remains and is respected long after a man is really unworthy to exercise it.—GD 287.
3. Woman's Share in the Priesthood
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Woman Shares Blessings of Priesthood. The Priesthood is for the benefit of all members of the Church. Men have no greater claim than women upon the blessings that issue from the Priesthood and accompany its possession.
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Woman does not hold the Priesthood, but she is a partaker of the blessings of the Priesthood. That is, the man holds the Priesthood, performs the priestly duties of the Church, but his wife enjoys with him every other privilege derived from the possession of the Priesthood. This is made clear, as an example, in the Temple service of the Church. The ordinances of the Temple are distinctly of Priesthood character, yet women have access to all of them, and the highest blessings of the Temple are conferred only upon a man and his wife jointly.—PC81.
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The Prophet Joseph Smith made this relationship clear. He spoke of delivering the keys of the Priesthood to the Church, and said that the faithful members of the Relief Society should receive them with their husbands, that the Saints whose integrity has been tried and proved faithful, might know how to ask the Lord and receive an [p.84] answer; for according to his prayers, God had appointed him elsewhere.
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He exhorted the sisters always to concentrate their faith and prayers, for, and place confidence in their husbands, whom God has appointed for them to honor, and in those faithful men whom God has placed at the head of the Church to lead His people; that we should arm and sustain them with our prayers; for the keys of the Kingdom are about to be given to them, that they may be able to detect everything false; as well as to all the Elders who shall prove their integrity in due season.—T226.
4. The Importance of Motherhood
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Why should God give His sons a power that is denied His daughters? Should they not be equal in His sight as to status and opportunity to perform the labors of life? Since women are just as necessary in life as are men (indeed life were impossible without them), justice demands their recognition before their Father in Heaven. Surely, a just God can have no favorites!
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This division of responsibility is for a wise and noble purpose. Our Father in Heaven has bestowed upon His daughters a gift of equal importance and power, which gift, if exercised in its fulness, will occupy their entire life on earth so that they can have no possible longing for that which they do not possess. The "gift" referred to is that of motherhood—the noblest, most soul-satisfying of all earthly experiences. If this power is exercised righteously, woman has no time nor desire for anything greater, for there is nothing greater on earth! This does not mean that women may not use to the full their special gifts, for they are possessed of human free agency to the same extent as are men. Also, the more woman exercises her innate qualifications the greater is her power for motherhood. Woman may claim other activity, but motherhood should take precedence in her entire scheme of life.
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The Gift of Motherhood. The gift and responsibilities of motherhood make it desirable that women should [p.85] be freed from the obligations of active service in the Priesthood. A fair and wise adjustment has been made by the Lord, so that women may have the freedom from unnecessary Church responsibility in order to magnify their great calling as mothers of men.
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Woman's Grave Responsibility. The training of the human soul for advancement and joy here and hereafter calls for the greater possible powers of mind and heart. Psychologists and students generally admit that the first years of life are crucial in determining what shall be the future of the child, physically, mentally and spiritually; that grave responsibility belongs, by right of sex, to the women who bear and nurture the whole race. Surely no right thinking woman could crave more responsibility nor greater proof of innate powers than that! Such power entrusted to women proves conclusively that they have been recognized and trusted. Our Father even chose a Daughter of Eve to be the earth-mother and guide of His Only Begotten Son, and thus honored womanhood for all time and eternity!
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Let women everywhere pause and consider well this great truth: Theirs is the right to bear and rear to maturity, as well as to influence for good or ill, the precious souls of men. This power is truly priceless, and proves that our Father is entirely fair and does prove His love and trust of His daughters as well as His sons.—PW.
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The Spirit of Motherhood. Women who through no fault of their own cannot exercise the gift of motherhood directly, may do so vicariously. Motherhood may be exercised as universally and vicariously as Priesthood. Countless neglected children are in need of motherly care.
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The mothers are the moving instruments in the hands of Providence to guide the destinies of nations. Let the mothers of any nation teach their children not to make war, the children would grow up and never enter into it. Let the mothers teach their children, "War, war upon your enemies, yes, war to the hilt!" and they will be filled with this spirit. Consequently, you see at once what I wish to impress upon your mind is, that the mothers are the [p.86] machinery that give zest to the whole man, and guide the destinies and lives of men upon the earth.—D199.
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Women Are Not Inferior. Motherhood lies at the foundation of happiness in the home, and of prosperity in the nation. God has laid upon men and women very sacred obligations with respect to motherhood, and they are obligations that cannot be disregarded without invoking divine displeasure. The word and the law of God are as important for women who would reach wise conclusions as they are for men; and women should study and consider the problems of this great latter-day work from the stand-point of God's revelations, and as they may be actuated by His Spirit, which it is their right to receive through the medium of sincere and heartfelt prayer. If there is any man who ought to merit the curse of Almighty God it is the man who neglects the mother of his child, the wife of his bosom, the one who has made sacrifice of her very life over and over again, for him and his children. That is, of course, assuming that the wife is a pure and faithful mother and wife. I have often said, and will repeat it, that the love of a true mother comes nearer being like the love of God than any other kind of love. The father may love his children, too; and next to the love that a mother feels for her child, unquestionably and rightfully, too, comes the love that the father feels for his child. There are people fond of saying that women are the weaker vessels. I don't believe it. Physically, they may be; but spiritually, morally, religiously and in faith, what man can match a woman who is really convinced? Daniel had faith to sustain him in the lion's den, but women have seen their sons torn limb from limb, and endured every torture satanic cruelty could invent, because they believed. They are always more willing to make sacrifices, and are the peers of men in stability, godliness, morality and faith. No man will ever enter heaven until he has consummated his mission; for we have come here to be conformed to the likeness of God. He made us in the beginning in His own image and in His own likeness, and He made us male and female. We never could be in the image of God if we were not both male and [p.87] female. Read the scriptures, and you will see it for yourselves as God has said it.—Joseph F. Smith.
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When men express such sentiments regarding women one must know that such a feeling as sex-jealousy is set aside. Individual exceptions may occur, but that proves nothing. If women are expected to exercise all their faculties and magnify any gift they may possess, and that without any feeling of prejudice; if men and women admittedly stand equal before the bar of man's and God's judgment, then what more is there to be desired—and of what may either one be jealous?—PW.
5. Church Activity for Men and Women
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No Sex Rivalry in the Church. When the Priesthood is understood and exercised righteously there can be no "sex antagonism." It is impossible, for woman is recognized as a free agent and magnifies her sphere of true womanhood because she chooses to do so, not because she is forced into it. Brigham Young has said:
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"We have sisters here who, if they had the privilege of studying, would make just as good mathematicians or accountants as any man; and we think they ought to have the privilege to study those branches of knowledge that may develop the powers with which they are endowed. We believe that women are useful, not only to sweep houses, wash dishes, make beds, and raise babies, but that they should stand behind the counter, study law or physics, or become good bookkeepers and be able to do the business in any accounting house, and all this to enlarge their sphere of usefulness for the benefit of society at large. In following these things they but answer the design of their creation."
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On another occasion, he said:
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"Now, sisters, I want you to vote, because you are the characters that rule the ballot box."
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Also:
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"Every man or woman that has talent and hides it will be called a slothful servant. Improve day by day upon [p.88] the capital you have. In proportion as we are capacitated to receive, so it is our duty to do. Go to school and study, have the girls go, and teach them chemistry, so that they can take any of these rocks and analyze them. The sciences can be learned without much difficulty. I want to have schools to entertain the minds of the people and draw them out to learn the arts and sciences."1
6. The Claim of Wives and Children
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Verily, thus saith the Lord, in addition to the laws of the Church concerning women and children, those who belong to the Church, who have lost their husbands or fathers, women have claim on their husbands for their maintenance, until their husbands are taken; and if they are not found transgressors they shall have fellowship in the Church. And if they are not faithful they shall not have fellowship in the Church; yet they may remain upon their inheritances according to the laws of the land. All children have claim upon their parents for their maintenance until they are of age.—DC83:1-4.
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And again, you shall be ordained to assist my servant Oliver Cowdery to do the work of printing, and of selecting and writing books for the schools in this Church, that little children also may receive instruction before me as is pleasing unto me.—DC55:4.
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And again, inasmuch as parents have children in Zion, or in any of her stakes which are organized, that teach them not to understand the doctrine of repentance, faith in Christ the Son of the living God, and of baptism and the gift of the Holy Ghost by the laying on of the hands, when eight years old, the sin be upon the heads of the parents.
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For this shall be a law unto the inhabitants of Zion, or in any of her stakes which are organized.
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[p.89] And their children shall be baptized for the remission of their sins when eight years old, and receive the laying on of the hands.
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And they shall also teach their children to pray, and to walk uprightly before the Lord.—DC68:25-28.
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But I have commanded you to bring up your children in light and truth.
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You have not taught your children light and truth, according to the commandments; and that wicked one hath power, as yet, over you, and this is the cause of your affliction.—DC93:40, 42.
7. Mutual Respect Under the Priesthood
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Man's Respect for Woman. The possession of the Priesthood and its consequent family leadership should make men very considerate of women. The man who arrogantly feels that he is better than his wife because he holds the Priesthood, has failed utterly to comprehend the meaning and purpose of Priesthood. He needs to remember that the Lord loves His daughters quite as well as His sons. It is but a small and puny-souled man who could wish to humiliate women as a class and keep them as an inferior sex; for men can never rise superior to the women who bear and nurture them. (Read DC 121:41-46.)
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Priesthood Tends to Make Men Kind, Courteous and Chivalrous. Until a selfish, individual interest is banished from our minds, and we become interested in the general welfare, we shall never be able to magnify our Holy Priesthood as we should—JD11:115, Brigham Young.
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The Priesthood bearer should ever be kind, courteous and chivalrous toward women, the mothers of men. As these virtues are practiced in the home, boys will grow up with tender respect for all women as well as their own mothers and sisters and become worthy men in the Priesthood.
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Woman's Respect for the Priesthood. Similarly, women must give due respect to the Priesthood and its [p.90] bearers, and must train their sons and daughters to recognize and honor its authority. An understanding of the power of the Priesthood and its proper use precludes all feeling of any possible jealousy by either men or women. Where women choose to magnify their motherhood, either direct or vicarious, progress and happiness is the sure result. Indeed, a woman who would sacrifice the greatest of all earth professions, that of motherhood, which is hers by right of sex, for the silly reason of proving that she can do a man's work as well as any man, or for any other reason, is something less than a true woman, and is to be pitied as well as condemned. It is undeniable that there are weak men as well as weak women, and it is equally true that such men are often attracted to and marry strong, capable women; and vice versa. What then? Brigham Young partly answered the question when he said, on one occasion: "I have counseled every woman of this Church to let her husband be her file leader; he leads her, and those above him in the Priesthood lead him. But I never counseled a woman to follow her husband to hell…I am sanguine and most emphatic on that subject.…If a man is determined to expose the lives of his friends, let that man go to the devil and to destruction alone."—D201.
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In the Church no adjustment can be made. The Priesthood always presides and must, for the sake of order. The women of a congregation of auxiliary—many of them—may be wiser, far greater in mental powers, even greater in actual power of leadership than the men who preside over them. That signifies nothing. The Priesthood is not bestowed on the basis of mental power but is given to good men and they exercise it by right of divine gift, called upon by the leaders of the Church. Woman has her gift of equal magnitude, and that is bestowed on the simple and weak as well as upon those who are great and strong. Sex enters here and is indisputable. It is eternal, so why quarrel with it? A wiser power than any on earth understands why a spirit in the far off beginning was male or female. On earth there is waiting work for each to do.
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[p.91] The Freedom of Women in the Church. Never in history have women enjoyed the freedom of thought and action accorded the women of this Church. From the day of its restoration women have been accorded their full religious franchise, and in the temples of the restored Gospel a man may not partake of the highest ordinances without his wife by his side. In all life pursuits she is given her entire independence.
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This gives to woman a mighty responsibility which, if she honors and uses, will be increased in power upon her; but if she ignores it or treats it lightly or fails to magnify it, she may lose that which she now possesses and thereby forfeit her birthright. For this great privilege women of this Church should be eternally grateful and willing to use and cherish this precious and priceless relationship. Where much is given, much is expected.—PW.
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One great duty rests upon woman: To encourage her husband to perform all his duties in the Priesthood.
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Every officer in the Church, from the Deacon to the Apostle, should realize that it is his duty to endeavor to administer blessings by virtue of the calling of God which is upon him; he ought to feel thus, and every sister that is the wife of such an husband should feel, if she has received with him her blessings in the house of the Lord, that it is her privilege and duty to administer blessings, comfort and happiness to her husband, to her children, to her family and household. Every one in all the Church should be filled with a spirit of blessing. The authority of the Priesthood should cause a gushing forth from the fountain of the heart, a bubbling forth of streams of blessing, of consolation, of comfort and of rejoicing, each should try to help and benefit the other in every possible way.—JD26:100, Franklin D. Richards.
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The Test of a Century. The homes of today, as of the past, in which the Priesthood is held and exercised by the fathers and sons and honored by the mothers and daughters are the ones where, almost without exception, peace and mutual understanding make life a continuous [p.92] round of progressive accomplishment and joy for all. This condition is so general that it may be given as a rule. Exceptions there may be, but they are rare and prove nothing, for these failures may be due to other causes. The rule is so general, in fact, that it should be taken by the women and girls of today as a guide for future success in home building. If you would have a truly happy home in which children may be nurtured for future progress, then do your full share to this end, but in addition encourage your men-folk to honor and exercise their Priesthood. It is in reality a key that may unlock the door of joy and accomplishment so that all may progress together.—PW.
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The Home Evening. To bring about family strength and unity, the Church looks with favor upon a family gathering once a week, or at other regular intervals. "At this time parents and children gather around the family hearth in social and religious communion. In this day when socials, parties, dinners, business interests, etc., all tend to lead away from home associations, the adoption of a Home Evening is highly advisable. It furnishes an opportunity for parents to become better acquainted with their children and for children to know and to appreciate their parents. Thus, instead of a place of faultfinding, surliness and dissatisfaction, the home may become a mutual admiration group, gladdened continually by the sunshine of love and affection.
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We commend the wards and the stakes that are making special effort to make home life what it should be—a haven of peace, in which faith in God, respect and deference for one another and loyalty to truth and righteousness are pervading virtues.—HEH2,3.
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No Privileged Class in the Church. Priesthood is to be used for the benefit of the entire human family, for the upbuilding of men, women and children alike. There is indeed no privileged class or sex within the true Church of Christ; and in reality there can be no discrimination between the sexes only as human beings make it or permit it. Men have their work to do and their powers to exercise for the benefit of all the members of the Church regardless of sex or age.
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[p.93] So with woman: Her special gifts are to be exercised for the benefit and uplift of the race. This equally shared responsibility makes men and women real "team-mates" in that which makes for human progress. Each one is a complement to the other and neither sex alone may function completely in the world's work.
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In the varied activities of the Church, women are given full participation. As leaders and teachers in the auxiliary organizations of the Church, they perform duties most important for Church welfare. Their service in the home, as the bearers and rearers of children, is in nowise inferior to that rendered by men in the discharge of their more public duties.
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All must understand that the Priesthood when exercised righteously unites men and women; it never separates them, unless either group, by their own acts, cuts off its power. Truly, "neither is the man without the woman nor the woman without the man in the Lord."—PW.
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There is no act of a Latter-day Saint—no duty required—no time given, exclusive and independent of the Priesthood.—D133.
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Clearly then, every righteous task for the uplift of the race, whether within or without the Church or the household, is a Priesthood activity.[p.94]
Chapter 8: The Law of the Priesthood
1. Priesthood: A Brotherhood
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The members of the Priesthood, of the same spiritual descent, holding the same beliefs, having the same aim, and possessing the same power, form a mighty brotherhood, in time to become the most powerful on earth, guided by the simple and pure principles of the Gospel of Jesus Christ.—SP50.
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The Quorum Ideal is Brotherhood. The high ideal of a Priesthood quorum is that of true brotherhood, under the laws and requirements of the Lord. The spirit of Priesthood is the spirit of brotherhood. A group of brethren working toward such an ideal becomes irresistible in overcoming difficulties and achieving desired results. The world is waiting for the service of such brotherly organizations. Peace on earth will come when men look upon one another as brethren.—IE, 1938, 203.
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The Law of Brotherly Love. The law of brotherly love is the first in all proper Priesthood activities. By love, unbounded help may be given those who are in need of assistance.
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Gossip about the weaknesses of others is the usual beginning of faultfinding; and faultfinding, a mild name for slander, breaks down the feeling of brotherhood. Members of the Priesthood should hold themselves aloof from gossip, and anything else unworthy of brethren.—PC170.
2. Mutual Help
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Through Teaching and Mutual Esteem. But, verily I say unto you, teach one another according to the office wherewith I have appointed you;
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And let every man esteem his brother as himself, and practise virtue and holiness before me.
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[p.95] And again I say unto you, let every man esteem his brother as himself.—DC38:23-25.
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And I give unto you a commandment that you shall teach one another the doctrine of the Kingdom.
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Teach ye diligently and my grace shall attend you, that you may be instructed more perfectly in theory, in principle, in doctrine, in the law of the Gospel, in all things that pertain unto the Kingdom of God, that are expedient for you to understand;
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Of things both in heaven and in the earth, and under the earth; things which have been, things which are, things which must shortly come to pass; things which are at home, things which are abroad; the wars and the perplexities of the nations, and the judgments which are on the land; and a knowledge also of countries and of kingdoms—
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That ye may be prepared in all things when I shall send you again to magnify the calling whereunto I have called you, and the mission with which I have commissioned you.—DC88:77-80.
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Economic Welfare. Nothing will make the quorum member think so much of his standing in the quorum as the interest that may be shown the unfortunate member by his associate brethren in bringing to him real happiness in the knowledge that a man can take care of himself and his family because he has a job or he has a farm or an opportunity to earn his own living.
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The quorum can therefore function in a most effective way in assisting the Church in a solution of these individual problems.—IE, 1937, 510, Melvin J. Ballard.1
3. The Unity of the Priesthood
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Unity of Purpose. Elders, Seventies and High Priests have been ordained to offices in the Melchizedek Priesthood. Therefore, they should look upon themselves as parts of one organization having one final purpose.
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[p.96] To bring about the closer understanding of the different offices of the Priesthood, it might be well for them to have occasional joint social programs, to exchange programs, and in other ways to achieve a more cordial association of purpose and plans.—PM64.
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Brigham Young on the Unity of the Assembled Priesthood. It may be considered that we are a mixed congregation, consisting of Bishops, Seventies, High Priests, Elders, the Twelve, and the First Presidency; but I consider we are, strictly speaking, a meeting of the Elders of Israel; for if we were to be instructed in the duties of any one of these quorums, that instruction would be equally good for all.—D149.
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Unity Through Conformity With the Truth. We can make advancement only upon the principles of eternal truth. In proportion as we become established upon the foundation of these principles which have been revealed from the heavens in the latter days, and determine to accomplish the purposes of the Lord, will we progress, and the Lord will all the more exalt and magnify us before the world and make us to assume our real position and standing in the midst of the earth.—GD141.
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Duty of Priesthood Councils to Seek Truth. The truth will never divide councils of the Priesthood. It will never divide Presidents from their Counselors, nor Counselors from their Presidents, nor members of the Church from one another, nor from the Church. The truth will unite us and cement us together. It will make us strong, for it is a foundation that cannot be destroyed. Therefore, when Bishops and their Counselors do not see eye to eye, or when Presidents and their Counselors have any difference whatever in their sentiments or in their policy, it is their duty to get together, to go before the Lord together and humble themselves before Him until they get revelation from the Lord and see the truth alike, that they may go before their people unitedly. It is the duty of the Presidents of Stakes and High Councilors to meet often, to pray together, to counsel together, to learn each other's spirit, to understand each other, and unite together, that there [p.97] may be no dissension nor division among them. The same with the Bishops and their Counselors. The same may be said of the councils of the Priesthood from first to last, Let them get together and become united in their understanding of what is right, just and true, and then go as one man to the accomplishment of the purpose they have in view.—GD156.
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The Significance of Unity in Decisions and Their Subsequent Administration. And every decision made by…these quorums must be by the unanimous voice of the same; that is, every member in each quorum must be agreed to its decisions, in order to make their decisions of the same power or validity one with the other—a majority may form a quorum when circumstances render it impossible to be otherwise. Unless this is the case, their decisions are not entitled to the same blessings which the decisions of a quorum of three presidents were anciently.…The decisions of these quorums, or either of them, 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.…And in case that any decision of these quorums is made in unrighteousness, it may be brought before a general assembly of the several quorums, which constitute the spiritual authorities of the Church;2 otherwise there can be no appeal from their decision.—DC107:27-32.
4. Love: The Law of the Priesthood
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Behold, there are many called, but few are chosen. And why are they not chosen?
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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—
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[p.98] 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.
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That they may be conferred upon us, 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.
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Behold, ere he is aware, he is left unto himself, to kick against the pricks, to persecute the Saints, and to fight against God.
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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.
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Hence many are called, but few are chosen.
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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;
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By kindness, and pure knowledge, which shall greatly enlarge the soul without hypocrisy, and without guile—
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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;
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That he may know that thy faithfulness is stronger than the cords of death.
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Let thy bowels also be full of charity towards all men, and to the household of faith, and let virtue garnish thy thoughts unceasingly; then shall thy confidence wax strong in the presence of God; and the doctrine of the Priesthood shall distill upon thy soul as the dews from heaven.
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The Holy Ghost shall be thy constant companion, and thy scepter an unchanging scepter of righteousness and [p.99] truth; and thy dominion shall be an everlasting dominion, and without compulsory means it shall flow unto thee forever and ever.—DC121:34-36.
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Forgiveness. Even as the Lord forgives His children, so must we forgive our brethren and sisters. If they have offended us, we should be more eagerly ready to forgive them. We are not to sit in judgment upon our fellowmen. The Lord has so spoken: "I, the Lord, will forgive whom I will forgive, but of you it is required to forgive all men." (Doctrine and Covenants 64:10.) When a person has made restitution, all should forget his wrong, and it should not be gossiped about.—SP77.
5. How to Exercise the Priesthood
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No man should be oppressed. No authority of the Priesthood can be administered or exerted in any degree of unrighteousness, without offending God. Therefore, when we deal with men, we should not deal with them with prejudice in our minds against them. We should dismiss prejudice, dispel anger from our hearts; and when we try our brethren for membership or fellowship in the Church, we should do it dispassionately, charitably, lovingly, kindly, with a view to save and not to destroy.3 That is our business; our business is to save the world, to save mankind; to bring them into harmony with the laws of God and with the principles of righteousness and of justice and truth, that they may be saved in the Kingdom of God, and become eventually, through obedience to the ordinances of the Gospel, heirs of God and joint heirs with Jesus Christ. That is our mission.—GD149.
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The Prophet's Comments on Rebuking the Brethren. I frequently rebuke and admonish my brethren, and that because I love them, not because I wish to incur their displeasure, or mar their happiness. Such a course of conduct is not calculated to gain the good will of all, but rather the [p.100] ill will of many; therefore, the situation in which I stand is an important one; so, you see, brethren, the higher the authority, the greater the difficulty of the station; but these rebukes and admonitions become necessary, from the perverseness of the brethren, for their temporal as well as spiritual welfare. They actually constitute a part of the duties of my station and calling.4 Others have other duties to perform, that are important, and far more enviable, and may be just as good, like the feet and hands, in their relation to the human body—neither can claim priority, or say to the other, I have no need of you. After all that has been said, the greatest and most important duty is to preach the Gospel.—T112.
p.100
Personal Action as a Directing Force. Authoritative rule is not the proper code by which to govern Saints, but rather we seek to rule in the spirit of humility, wisdom and goodness, teaching not so much by theory as by practice. Though one teach with the eloquence of an angel, one's good acts and good examples, constantly manifesting whole-heartedness for the interests of the people, teach much more effectively, if not more eloquently. Very few indeed have enough moral courage to be strictly honest, faithful, virtuous and honorable in all positions—those few will hold the Priesthood and receive its fulness, but no others.—BFRLS193.
p.100
The Prophet's Method. Some years ago, in Nauvoo, a gentleman in my hearing, a member of the Legislature, asked Joseph Smith how it was that he was enabled to govern so many people, and to preserve such perfect order; remarking at the same time that it was impossible for them to do it anywhere else. Mr. Smith remarked that it was very easy to do that. "How?" responded the gentleman: "to us it is very difficult." Mr. Smith replied: "I teach them correct principles, and they govern themselves."—MS13:339, John Taylor.
p.100
[p.101] He (God) gave Joseph to understand that he held the Priesthood, which Priesthood was after the order of God, after the order of Melchizedek, the same Priesthood by which God Himself performed all His works in the heavens and in the earth, and any man who bore that Priesthood had the same power. That Priesthood had communication with the heavens, power to move the heavens, power to perform the work of the heavens, and wherever any man magnified that calling, God gave His angels charge concerning him and his ministrations were of power and force both in this world and the world to come; but let that man use that Priesthood for any other purpose than the building up of the Kingdom of God, for which purpose it was given, and the heavens withdraw themselves, the power of the Priesthood departs, and he is left to walk in darkness and not in light, and this is the key to apostasy of all men whether in this generation or any other.—JD21:190-191, Wilford Woodruff. [p.102]
Chapter 9: Divisions of the Priesthood
1. One Priesthood Only
p.102
There is and has ever been but one Priesthood, the Holy Priesthood, "which Priesthood continueth in the Church of God in all generations, and is without beginning of days or end of years." (Doctrine and Covenants 84:17.) By its authority, alone, may men speak and act in the name of the Lord for the salvation of humanity.
p.102
This authoritative Priesthood is designed to assist men in all of life's endeavors, both temporal and spiritual. Consequently, there are divisions or offices of the Priesthood, each charged with a definite duty, fitting a special human need.—PC139.
p.102
The Prophet Joseph Smith once said that all Priesthood is Melchizedek. That is to say that the Melchizedek Priesthood embraces all offices and authorities in the Priesthood. This is clearly stated in the Doctrine and Covenants, Section 107:5:
p.102
"All other authorities or offices in the Church are appendages1 to this (i.e. Melchizedek) Priesthood."—RC2, May 22, 1935.
p.102
I believe it to be the duty of the Church to recognize and acknowledge every man who holds an official position in it, in his sphere and in his calling. I hold to the doctrine that the duty of a Teacher is as sacred as the duty of an Apostle, in the sphere in which he is called to act, and that every member of the Church is as much in duty bound to honor the Teacher who visits him in his home, as he is to honor the office and counsel of the Presiding Quorum of the Church. They all have the Priesthood; they are all acting in their callings, and they are all essential in their places, because the Lord has appointed them and set them in His Church. We cannot ignore them; or, if we do, the sin will be upon our heads.—GD163.
p.102
[p.103] The Lord never did intend that one man should have all power, and for that reason he has placed in his Church, Presidents, Apostles, High Priests, Seventies, Elders, and the various officers of the Lesser Priesthood, all of which are essential in their order and place according to the authority bestowed on them. The Lord never did anything that was not essential or that was superfluous. There is a use for every branch of the Priesthood that He has established in His Church. We want every man to learn his duty, and we expect every man will do his duty as faithfully as he knows how, and carry off his portion of the responsibility of building up Zion in the latter days.—GD 177.2
p.103
There are two Priesthoods spoken of in the Scriptures, viz., the Melchizedek and the Aaronic or Levitical. Although there are two Priesthoods, yet the Melchizedek Priesthood comprehends the Aaronic or Levitical Priesthood, and is the grand head, and holds the highest authority which pertains to the Priesthood, and the keys of the Kingdom of God in all ages of the world to the latest posterity on the earth; and is the channel through which all knowledge, doctrine, the plan of salvation and every important matter is revealed from heaven.—T166. [p.104]
2. The Two Divisions of the Priesthood
p.104
Much and various work is to be done in the Church, for man's life is complex. Consequently, many and varied are the labors that must be directed and supported by the Priesthood. To accomplish this work well, there must be a division of labor—a fundamental characteristic of all orderly work.—RT99.
p.104
There are in the Church two Priesthoods, namely, the Melchizedek and the Aaronic, including the Levitical Priesthood.
p.104
Why the first is called the Melchizedek Priesthood is because Melchizedek was such a great High Priest.
p.104
Before his day it was called the Holy Priesthood, after the order of the Son of God.
p.104
But out of respect or reverence to the name of the Supreme Being, to avoid the too frequent repetition of His name, they, the Church, in ancient days, called that Priesthood after Melchizedek, or the Melchizedek Priesthood.
p.104
All other authorities or offices in the Church are appendages to this Priesthood.
p.104
But there are two divisions or grand heads—one is the Melchizedek Priesthood and the other is the Aaronic or Levitical Priesthood.—DC107:1-6.
p.104
However, these two divisions are not separate but coherent parts. The duties and authority of each purposes commingle and become means to forward God's purposes as contained in the Great Plan.—GQ12-13
p.104
The Priesthood after the order of the Son of God is the ruling presiding authority in the Church. It is divided into its various parts—the Melchizedek and the Aaronic—and all the quorums or councils are organized in the Church, each with special duties and special callings; not clashing with one another, but all harmonious and united. In other words, there is no government in the Church of Jesus Christ separate and apart, above, or outside of the Holy Priesthood or its authority.—GD144.[p.105]
3. Officers of the Priesthood
p.105
In General. Appended to and growing out of the two Priesthoods, are various offices. The offices are not parts of the Priesthood, as is sometimes erroneously said. Office means the service or duty to be performed; that is, a definite line of work to be followed. It is not correct to say that a person holds the Priesthood of Deacon, or the Priesthood of Teacher. Say rather that he holds the office of Deacon, or the office of Teacher, etc.—CG28.
p.105
Presidency. There is a presidency over each of these Priesthoods, both over the Melchizedek and the Aaronic.—IP37.
p.105
Jurisdiction of Priesthood Officers. There is no office growing out of this Priesthood that is or can be greater than the Priesthood itself. It is from the Priesthood that the office derives its authority and power. No office gives authority to the Priesthood. No office adds to the power of the Priesthood. But all offices in the Church derive their power, their virtue, their authority, from the Priesthood. If our brethren would get this principle thoroughly established in their minds, there would be less misunderstanding in relation to the functions of government in the Church than there is. Today the question is, which is the greater—the High Priest or the Seventy—the Seventy or the High Priest? I tell you that neither of them is the greater, and neither of them is the lesser. Their callings lie in different directions, but they are from the same Priesthood. If it were necessary, the Seventy, holding the Melchizedek Priesthood, as he does, I say if it were necessary, he could ordain a High Priest; and if it were necessary for a High Priest to ordain a Seventy he could do that. Why? Because both of them hold the Melchizedek Priesthood. Then again, if it were necessary, though I do not expect the necessity will ever arise, and there was no man left on earth holding the Melchizedek Priesthood, except an Elder—that Elder, by the inspiration of the Spirit of God and by the direction of the Almighty, could proceed, and should proceed, to organize the Church of Jesus Christ in all its perfection, because he holds the Melchizedek Priesthood.
p.106
[p.106] But the house of God is a house of order, and while the other officers remain in the Church, we must observe the order of the Priesthood, and we must perform ordinances and ordinations strictly in accordance with that order, as it has been established in the Church through the instrumentality of the Prophet Joseph Smith and his successors.—GD148.
p.106
Titles Arising from Office. In several instances, officers of the two Priesthoods bear the title of their respective offices, for example: Bishop _______; Elder _______; Apostle_______; Patriarch_______. The term Elder is a fitting and pleasing title for all officers of the Melchizedek Priesthood.—CG29.
4. Restoration By Ordination and Revelation
p.106
When Joseph Smith received his first great vision of the Father and the Son, there was no true Priesthood among the churches of the earth. There had been apostasy from the truth since the time of Christ and His Apostles. Consequently, it was necessary that the true order be restored from heaven, by those who had previously held the keys of authority. So, the heavenly messenger, John the Baptist, appeared on May 15, 1829, laid his hands upon the heads of Joseph Smith and Oliver Cowdery, and ordained them to the Aaronic Priesthood. Sometime thereafter, the ancient Apostles, Peter, James and John appeared to them and ordained them to the Melchizedek Priesthood. In each instance, the keys, or full powers of the Priesthood, were conferred upon them. Later on, special authority was conferred upon them in the Kirtland Temple for the gathering of the tribes of Israel and for the sealing power in behalf of the living and the dead, by the angels Moses and Elijah. The Melchizedek Priesthood administers the Gospel, and holds the key of the mysteries of the kingdom, even the key of the knowledge of God.—SP32.
p.106
Restoration of the Lesser Priesthood. The first act in the restoration of the Priesthood was the recommitting of the Lesser Priesthood to mortal men. On May 15, 1829, [p.107] the Priesthood of Aaron was conferred upon Joseph Smith and Oliver Cowdery under the hands of John the Baptist, in the following words:
p.107
"Upon you my fellow servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness."—DC13.
p.107
Restoration of the Melchizedek Priesthood. Modern revelation in the Book of Doctrine and Covenants, supported by the documentary record in the Prophet's History of the Church, makes it clear that the Melchizedek Priesthood was conferred upon Joseph Smith and Oliver Cowdery through the ministration of Peter, James, and John, shortly after the conferring of the Aaronic order, May 15, 1829. Proceeding under the plenary authority entailed in holding the keys of this Priesthood the Church was subsequently organized on April 6, 1830, and the development of the various offices and callings within the Priesthood, together with their proper ordinances and ceremonies, proceeded forthwith. Succeeding chapters will deal with these points in detail.
p.107
Method: Revelation and Ordination. How came these Apostles, these Seventies, these High Priests, and all this organization we now enjoy? It came by revelation.
p.107
Father Cahoon, who lately died in your neighborhood, was one of the first ordained to the office of High Priest in this Kingdom. In the year 1831 the Prophet Joseph went to Ohio. He left the State of New York on the last of April, if my memory serves me, and arrived in Kirtland sometime in May. They held a general conference, which was the first general conference called or held in Ohio. Joseph then received a revelation and ordained High Priests. You read in the book of Doctrine and Covenants how he received the Priesthood in the first place.…I relate this to show you how Joseph proceeded step by step in organizing the Church. At that time there were no Seventies nor Twelve Apostles.—D142.[p.108]
Chapter 10: The Melchizedek Priesthood
Diagrammatic Representation of the Duties and Authority
of the Melchizedek Priesthood
(References to Sections in the Book of Doctrine and Covenants.)
OFFICES of the Names of OFFICERS arising from, or growing out
Melchizedek of the several offices of the Melchizedek priesthood.
Priesthood Sec. 107:21.
General Officers over all the Church.
First Presidency. (President and two Counselors.) Secs.
68:15-23; 81:2; 102:27; 23; 107:22; 124:125, 126.
Prophet, 21:1; 107:92. Seer, 21:1; 107:92. Revelator,
107:92. Translator. 1:29; 5:4; 21:1; 107:92; 124:125.
Presiding High Priest over all the High Priesthood of the
Church, 90:2, 6, 12; 107:65, 66.
Patriarch, or Evangelical Minister, 107:39-56. (Also Prophet,
Seer and Revelator. 124:90-97, 124.)
PRESIDING An Agent to the whole Church. (Trustee-in-Trust) 53:4; 57:6;
HIGH PRIEST 58:49; 63:45.
Church Recorder and Historian, 21:1; 47:1 President of
Temple.
STAKE OFFICERS
Presidency. (President and two Counselors.) See Sec.124:134.
Presidency of High Council. 2:67; 102:1, 4, 9, 11, 15.
High Councilors, 102:1.
Presidency of High Priests' Quorum, 124:133-136.
Patriarch, 107:39.
General Officers.
Under the direction of the First Presidency their calling is
to build up the Church in all nations. (18:27-29; 20:38-44;
107:35; 124:128.)
APOSTLE President of the Council of Apostles. 124:127.
Twelve Traveling Presiding High Councilors, 107:33.
Twelve Apostles or Special Witnesses, 107:23.
Prophets, Seers, and Revelators.
HIGH PRIESTS Calling of the High Priests, 107:10, 17.
How ordained, 20:67.
A Judge in Israel when officiating as Bishop, 58:17; 64:40;
107:72-75.
Officiates in spiritual things, 107:12.
General Officers.
The Seventy act in the name of the Lord, under the
direction of the Twelve, 107:34, 95, 96:124:139.
Senior President. (Seventh President presides over six.)107:94.
SEVENTY Presidency of Seven Presidents, over the First Quorum of
Seventy, 107:93. They preside also over the whole body of
Seventy.
Presidency of Quorum of Seventy in the various wards and
districts. 107:95.
LOCAL OFFICERS
ELDER Standing Ministers to the Church, 124:137.
Presidency of Elders' Quorum. 107:60, 89; 124:137.
Presiding Elder of Branch or District of the Church.
President of Meetings, 20:44, 45.
(From Keeler, The Lesser Priesthood and Notes on Church Government.) [p.109]
1. Origin of the Name
p.109
There are, in the Church, two Priesthoods, namely, the Melchizedek and Aaronic, including the Levitical Priesthood. Why the first is called the Melchizedek Priesthood is because Melchizedek was such a great High Priest. Before his day it was called the Holy Priesthood, after the Order of the Son of God. But out of respect or reverence to the name of the Supreme Being, to avoid the too frequent repetition of His name, they, the Church, in ancient days, called that Priesthood after Melchizedek, or the Melchizedek Priesthood. All other authorities or offices in the Church are appendages to this Priesthood. But there are two divisions or grand heads—one is the Melchizedek Priesthood, and the other is the Aaronic or Levitical Priesthood.—DC107:1-6.
p.109
Melchizedek—The Great High Priest. Melchizedek King of Salem, was a great High Priest, who had received the High Priesthood, "through the lineage of his fathers, even till Noah." He met Abraham as the latter was returning from the victorious pursuit of the tribes that had taken captive Lot, Abraham's brother's son. On that occasion. Abraham paid tithes to the High Priest, Melchizedek, who blessed him and conferred upon him the Priesthood.
p.109
The greatness and holiness of Melchizedek, King of Salem, has been recognized throughout the ages. He has become a vast mythological figure among many nations; but a real High Priest, magnified by the Lord, among those who understand the latter-day work of the Lord. He is well worthy the honour of having His name used to designate the Priesthood that was conferred upon him by his fathers, who had received it in unbroken line from Adam, who received it from God.—SP17.1
2. Authority of the Melchizedek Priesthood
p.109
The Melchizedek Priesthood is distinguished from the Aaronic Priesthood in that it has authority over the spiritual—the inward—ordinances of the Church. It may [p.110] perform all the duties placed upon the Lesser Priesthood and, in addition, may administer in the other ordinances; It "holds the right of presidency, and has power and authority over all the offices of the Church in all ages of the world, to administer in spiritual things."—PC143. (See also DC107:8-10, 18-19.)
3. Restoration of the Melchizedek Priesthood
p.110
Time and Place. This most sacred and important event, above quoted, occurred at or near a place called Harmony, in Susquehanna County, Pennsylvania, while Joseph Smith was living there, engaged in the translation of the Book of Mormon, and Oliver Cowdery was writing for him. We have not, unfortunately, any account so definite, of the reception by Joseph and Oliver of the Melchizedek Priesthood, as we have the confirmation of the Aaronic Priesthood. But we have positive information and knowledge2 that they did receive this Priesthood at the hands of Peter, James and John, to whom the keys and power thereof were committed by the Lord Jesus Christ, and who were commissioned to restore it to the earth in the dispensation of the fulness of times. We cannot fix the exact date when this Priesthood was restored, but it occurred some time between the 15th of May, 1829, and the 6th of April, 1830. We can approximate to within a few months of the exact time, but no further, from any of the records of the Church. Joseph, the Prophet, designates the place where their ordination took place, in his address to the Saints (DC 128:20) written in 1842 as follows:
p.110
"Again what do we hear?…the voice of Peter, James, and John, in the wilderness between Harmony, Susquehanna County, and Colesville, Broome County, on the Susquehanna River, declaring themselves as possessing the keys of the Kingdom of the dispensation of the fulness of times." And in a revelation given September, 1830, referring to [p.111] Joseph and Oliver, the Lord said in reference to partaking again of the Sacrament on the earth, that "the hour cometh that I will drink of the fruit of the vine with you on the earth, and with Moroni,…and also with Elias,…and also John the son of Zacharias,…which John I have sent unto you, my servants, Joseph Smith, Jun., and Oliver Cowdery, to ordain you unto this first Priesthood which you have received, that you might be called and ordained even as Aaron; and also Elijah,…and also with Joseph and Jacob, and Isaac, and Abraham, your fathers, by whom the promises remain; and also with Michael, or Adam, the father of all, the prince of all, the ancient of days. And also with Peter, and James, and John, whom I have sent unto you, by whom I have ordained you and confirmed you to be Apostles, and especial witnesses of my name, and bear the keys of your ministry, and of the same things which I revealed unto them; unto whom I have committed the keys of my Kingdom, and a dispensation of the Gospel for the last times; and for the fulness of times, in the which I will gather together in one all things, both which are in heaven and which are on earth."—DC27:5-13; GD193-194.
4. Offices
p.111
Offices of the Melchizedek Priesthood Enumerated. The work assigned to the Church is so varied and extensive that of necessity there must be a division of labor among those who hold the Priesthood. Consequently there are offices in the Priesthood.
p.111
In the Melchizedek Priesthood there are six offices:3
p.111
The Elder, who is a standing home minister.
p.111
The Seventy, who is a traveling minister.
p.111
The High Priest, who is to minister in spiritual things and to preside as his calling in the Church requires.
p.111
The Patriarch, a High Priest, who seals blessings upon the members of the Church.
p.111
[p.112] The Apostle, who is a traveling councilor, and special witness of the name of Christ in all the world.
p.112
The Presidency of the High Priesthood, who have the right to officiate in all the offices of the Priesthood.
p.112
Any man holding the Melchizedek Priesthood has the power, when called by the proper authority, to assist in the advancement of the many activities that of necessity arise in the Church.—GQ13-14.
p.112
Quorum Organization Provided. (See also Chapter 10.) The members of the Higher Priesthood are organized into Quorums, 96 Elders with a President and two Counselors, and of 70 Seventies with Seven Presidents. The quorums of High Priests are indefinite in number.—RT101.
5. The Elders
p.112
he Term "Elder." The term "Elder" as used in the Church is both a specific and a general one. In its specific use, it is applied to the first office in the Melchizedek Priesthood. But in its general meaning, it is used to refer to any degree of that Priesthood. Thus, we often hear an Apostle spoken of as Elder Smith or Elder Woodruff. So with Seventies and High Priests. The general title, "Elder" is often applied to them in giving an account of their labors.—PM29-30.
p.112
The office of an Elder comes under the Priesthood of Melchizedek.—DC107:7.
p.112
The offices of Elder and Bishop are necessary appendages belonging unto the High Priesthood.—DC84:29.
p.112
Power. Whoever is ordained to the office of an Elder to a certain degree possesses the keys of the Melchizedek Priesthood; and suppose only one Elder should be left on the earth, could he go and set in order the Kingdom of God? Yes, by revelation.—D139.
p.112
Ordination of Joseph Smith and Oliver Cowdery to the office of Elder in the Church. Whilst the Book of Mormon was in the hands of the printer, we still continued to bear testimony and give information, as far as we had opportunity; and also made known to our brethren that we had received a commandment to organize the Church; and accordingly we met together for that [p.113] purpose, at the house of Mr. Peter Whitmer, Sen. (being six in number), on Tuesday, the sixth day of April, A.D., one thousand eight hundred and thirty. Having opened the meeting by solemn prayer to our Heavenly Father, we proceeded, according to previous commandment, to call on our brethren to know whether they accepted us as their teachers in the things of the Kingdom of God, and whether they were satisfied that we should proceed and be organized as a Church, according to said commandment which we had received. To these several propositions they consented by a unanimous vote. I then laid my hands upon Oliver Cowdery, and ordained him an Elder of the Church of Jesus Christ of Latter-day Saints; after which, he ordained me also to the office of an Elder of said Church. DHC1:74-78.
p.113
Advancements from the Aaronic Priesthood. We hereby approve the Twelve's recommendation in letter of September 29, that a definite time be fixed for the ordaining of Priests to the office of Elder in the Melchizedek Priesthood, and that this age be 19, thus affording Elders the privilege of two years of training and experience before they become eligible for ordination to the office of Seventy.—RC2, November 29, 1934. (Signed) Heber J. Grant, J. Reuben Clark, Jr., David O. McKay, First Presidency.
p.113
The Elder and His Work. The Elder is a standing minister to the Church, The Elder is appointed to render spiritual service. Under proper direction he may confirm those who are baptized, "by the laying on of hands for the baptism of fire and the Holy Ghost." (DC 20:41.) He may ordain other Elders, Priests, Teachers and Deacons; anoint and bless the sick by the laying on of hands; preach the Gospel at home and abroad, and administer the ordinances thereof. He is authorized to conduct meetings under proper direction; and may do all that the Priests may do. A complete quorum of Elders comprises ninety-six members, of which three form the presidency. (DC20:44-45; 107:89; 124:137.)—PC143.
p.113
An Elder has a right to officiate in his stead when the High Priest is not present. The High Priest and Elder are to administer in spiritual things, agreeable to the covenants [p.114] and commandments of the Church; and they have a right to officiate in these offices of the Church when there are no higher authorities present.—DC107:11-12.
p.114
The duty of the Elders, Priests, Teachers, Deacons, and members of the Church of Christ:
p.114
An Apostle is an Elder, and it is his calling to baptize; and to ordain other Elders, Priests, Teachers, and Deacons; and to administer bread and wine—the emblems of the flesh and blood of Christ—and to confirm those who are baptized into the Church, by the laying on of hands for the baptism of fire and the Holy Ghost, according to the Scriptures; and to teach, expound, exhort, baptize, and watch over the Church; and to confirm the Church by the laying on of the hands, and the giving of the Holy Ghost; and to take the lead of all meetings.
p.114
The Elders are to conduct the meetings as they are led by the Holy Ghost, according to the commandments and revelations of God.—DC20:38-45.
p.114
It is the right and privilege of every Elder in Israel to enjoy the Holy Ghost, and the light of it, to know everything which concerns himself and his individual duties, but it is not his right and privilege to dictate to his superior in office, nor to give him counsel, unless he is called upon to do so, then he may make suggestions.—D147.
p.114
It is the duty of this body of men (the Elders) to be standing ministers at home; to be ready at the call of the Presiding Officers of the Church and the Stakes, to labor in the ministry at home, and to officiate in any calling that may be required of them, whether it be to work in the temples, or to labor in the ministry at home, or whether it be to go out into the world, along with the Seventies, to preach the Gospel to the world.—GD184.
p.114
Duty of the Elders' Quorums. The Lord, when defining the duties of the Quorum of Elders, says: "Which quorum is instituted for standing ministers, nevertheless they may travel, yet they are ordained to be standing ministers to my Church, saith the Lord." And of the Quorum of Seventy he says: "Which quorum is instituted for traveling Elders to bear record of my name in all the world, wherever the Traveling High Council, my Apostles, [p.115] shall send them to prepare the way before my face. The difference between this Quorum and the Quorum of Elders is, that one is to travel continually, and the other is to preside over the churches from time to time; the one has the responsibility of presiding from time to time, and the other has no responsibility of presiding, saith the Lord."—DC124:137-140.
6. The Seventies
p.115
The Calling of the Seventy. The Seventy are also called to preach the Gospel, and to be especial witnesses unto the Gentiles and in all the world—thus differing from other officers in the Church in the duties of their calling. And they form a quorum, equal in authority to that of the Twelve special witnesses or Apostles just named.—DC107:25-26.
p.115
The order of the Seventy is a special calling of Elders for the preaching of the Gospel in all the world, under the direction of the Twelve Apostles. A quorum consists of seventy members, of which seven are chosen as presidents. The difference between the Seventies and the Elders is that the former are "traveling ministers" and the latter are "standing ministers" to the Church. Seventies are to travel if needs be in the preaching of the Gospel, whereas Elders and other officers of the Church have the responsibility of building up the Church in the wards and branches of the Church. They have the same authority as the Elders in performing Priesthood ordinances. (DC107:34, 93-96; 124:39.)—PC144.
p.115
The Seventies are to constitute traveling quorums, to go into all the earth, whithersoever the Twelve Apostles shall call them.—T68.
p.115
Subject to the Direction of the Twelve. The Seventies are also members of the same Priesthood, (i.e., the High Priesthood), are a sort of traveling council or Priesthood, and may preside over a church or churches, until a High Priest can be had. The Seventies are to be taken from the quorum of Elders, and are not to be High Priests. They are subject to the direction and dictation of the Twelve, [p.116] who have the keys of the ministry. All are to preach the Gospel, by the power and influence of the Holy Ghost; and no man can preach the Gospel without the Holy Ghost.—T112.
p.116
Relative to the duty of the Seventies in regulating churches, etc., I say that the duties of the Seventies are more particularly to preach the Gospel, and build up churches, rather than regulate them, that a High Priest may take charge of them. If a High Priest should be remiss in his duty, and should lead, or suffer the Church to be led astray, depart from the ordinances of the Lord, then it is the duty of one of the Seventies, acting under the special direction of the Twelve, being duly commissioned by them with their delegated authority, to go to the Church, and if agreeable to a majority of the members ot said Church, to proceed to regulate and put in order the same; otherwise, he can have no authority to act.—T164.
p.116
The Seventies are called to be assistants to the Twelve Apostles; and it is their duty to respond to the call of the Twelve, under the direction of the First Presidency of the Church, to preach the Gospel to every creature, to every tongue and people under the heavens, to whom they may be sent. They should take up the study of the Gospel, the study of the Scriptures and the history of the dealings of God with the peoples of the earth, in their own quorums, and in such other classes as are now provided for them, and make those quorums schools of learning and instruction, wherein they may qualify themselves for every labor and duty that may be required at their hands.
p.116
The Seventies have no responsibility of presiding. It is not the calling or duty of their office to preside. They are traveling Elders, and they are to preach the Gospel to the world, under the direction of the Twelve Apostles, who constitute the Traveling High Council of the Church, and who are special witnesses of Jesus Christ to all the world.—GD183-184.
p.116
Organization of the Seventies, February 28, 1835. On the 28th of February, 1835, the Church, in council assembled, commenced the selection of men to be Seventies. The Seven Presidents of the first quorum were Hazen [p.117] Aldrich, Joseph Young, Levi W. Hancock, Leonard Rich, Zebedee Coltrin, Lyman Sherman and Sylvester Smith.4
p.117
Referring to the circumstances relating to the choosing of the Twelve Apostles and Seventies, Brigham Young relates as follows:
p.117
After we returned from Missouri, my brother, Joseph Young, and myself had been singing after preaching in a meeting; and when the meeting was dismissed, Brother Joseph Smith said, "Come, go down to my house with me." We went and sang to him a long time, and talked with him. He then opened the subject of the Twelve and Seventies, for the first time I ever thought of it. He said, "Brethren, I am going to call out Twelve Apostles. I think we will get together, by and by, and select a quorum of Seventy, from those who have been up to Zion, out of the Camp boys." In 1835, the last of January or in February, or about that time, we held our meetings from day to day, and Brother Joseph called out Twelve Apostles at that time. He had a revelation when we were singing to him.—PM71-72.
p.117
Subsequent Quorums of Seventies Were Organized by the Prophet Joseph Smith. The Prophet Joseph also then began to organize quorums of Seventies. He organized one quorum; then he told the brethren to call up other Elders and ordain them into the Seventies, forming another quorum of Seventies, and then another, and then a fourth quorum, and a fifth, and a sixth, etc.—President Brigham Young, Annual Conference, April, 1861.
p.117
Relation of Seventies to High Priests and to the Rest of Priesthood. There has been, sometimes, a little feeling manifested between the Seventies and High Priests, as to who has the greatest authority, and some of the Seventies have manifested a desire to be united with the High Priests' quorum, thinking thereby to obtain a greater degree of Priesthood. This is folly, for, it is not the office but the magnifying of an office that makes a man honorable. The Seventies have the High Priesthood, and many of [p.118] them have received ordinances in the Temple, qualifying them to build up the Kingdom of God, if every other officer was dead or killed, and so have the High Priests. So far, then, as authority is concerned, they both have authority, but it is the especial business of the Seventies to preach to all the world, introduce and spread the Gospel; while it is the duty of the High Priests more especially to preside; yet a High Priest is not precluded from traveling and preaching, and introducing the Gospel (nor a Seventy from presiding).—MS9:324-325, John Taylor.
p.118
The Seventies possess the same power and authority; they hold the keys of establishing, building up, regulating, ordaining and setting in order the Kingdom of God in all its perfections upon the earth.—D140.
p.118
Joseph Smith never would permit the Seventies to get together and believe themselves a separate body from the rest of the Church. I never cared much about this, for I was not a particle afraid that they would get any power that truly does not belong to them; for if they did, I was always satisfied that it would be blown to the four winds.—D142.
p.118
Another subject of vital importance to the Church was the establishing of the grades of the different quorums. It was ascertained that all but one or two of the presidents of the Seventies were High Priests, and when they had ordained and set apart any from the quorum of Elders, into the quorum of Seventies, they had conferred upon them the High Priesthood also. This was declared to be wrong, and not according to the order of heaven. New presidents of the Seventies were accordingly ordained to fill the places of such of them as were High Priests, and the ex-officio presidents, and such of the Seventies as had been legally ordained to be High Priests, were directed to unite with the High Priests' quorum. (April 6, 1837.)—T111.
p.118
Selection and Ordination of Seventies. Gather in from the Elders' quorums those who have proved themselves worthy, and who have gained experience, and make Seventies of them, so that the quorum of the Seventies may be replenished; and the aged ones, whose physical condition will not permit them any longer to do missionary duty in the world, let them be ordained High Priests and [p.119] Patriarchs, to bless the people and to minister at home. Gather in the strong, the vigorous, the young, the able-bodied, who have the spirit of the Gospel in their hearts, to fill up the ranks of the Seventies, that we may have ministers to preach the Gospel to the world. They are needed. We cannot now meet the demand.—GD184.
p.119
In regard to the class of men who should be recommended to the office of Seventy, we suggest that:
p.119
First. Only such men should be called to this office as show evidence of ability to expound the Scriptures and to present in a convincing manner the saving power of the Gospel of Jesus Christ.
p.119
Second. Men may be called who have already filled missions and have thereby demonstrated their worthiness and capability and who may be able to fill other missions.
p.119
Third. Not infrequently it will be found that young men will best fit into the missionary service. When this is the case, their youth should not be a bar to their ordination.
p.119
Fourth. To all recommended to the office of Seventy, the term "Minute-Man" should have deep significance; for upon the Seventy rests the direct responsibility of preaching the Gospel, at home and abroad. All Seventies, therefore, should hold themselves ever in readiness to answer the call of the Presiding Priesthood, "to be a traveling minister unto the Gentiles first and also unto the Jews."—RC1, August 22, 1927; Council of the Twelve, (signed) Rudger Clawson, President; First Council of Seventy, (signed) Rulon S. Wells, one of the Presidents.
p.119
Quorum Organization and Quorum Leadership. A Quorum of Seventy is always organized when a stake is formed if there are sufficient seventies to make a majority. Should the number in the stake be less than a majority, a unit would be formed with a presiding seventy.
p.119
Whenever there are enough members holding the office of Seventy residing in any ward of the stakes of Zion, they may be organized into a quorum. Quorums are numbered consecutively according to the order of their respective organizations.
p.120
[p.120] Whenever it is deemed advisable to divide an existing quorum into two or more quorums, the Stake Presidency, consults with the local quorum council, then makes recommendations to the First Council, which in turn makes recommendations to the Council of the Twelve.
p.120
Each quorum of Seventy is under the jurisdiction, (1) of the Presidency of that quorum, and (2) of the First Council of the Seventy. The Stake Presidency, however, preside over all the members of the Church in the Stake and may direct their labors locally in the Priesthood without conflicting with quorum duties, and may institute rules so as to prevent the interference of quorum meetings with ward and stake regulations.
p.120
The quorums of Seventy are organized with special reference to their calling as the foreign ministry of the Church. It will be observed that their organization is different from that of every other quorum in the Church, for whereas in all other quorums of the High Priesthood the Presidency consists of one President and two counselors, in the quorum of Seventy there are seven presidents of equal power and authority. This is to say, there is not one president and six counselors, but each or the seven is a president, and in power and authority is equal with his fellow presidents; but for the sake of order the right of presidency is recognized as being vested in the senior president by ordination. And it is according to the vision, showing the order of the Seventy, that they should have seven presidents to preside over them, chosen out of the number of the Seventy. And the seventh president (counting from the one last ordained) of these presidents is To preside over the six. In the absence of the senior president the next senior in ordination becomes acting president. By this simple arrangement all confusion as to the right of presiding is obviated, for no sooner does the council of a quorum, or any part thereof, convene, then each president knows at once upon whom the responsibility of presiding rests, let them meet where they may.
p.120
By virtue of having seven presidents, a quorum of Seventy is not easily disorganized, and this doubtless was one of the objects in view in this arrangement. One, two, [p.121] three, or even six of the presidents could be sent abroad upon missions (although that is not likely to be the case at any one time) and yet the quorum would have a president left, who, with the quorum, would be competent to transact whatever business might be necessary for that quorum.—CG148, quoting from B. H. Roberts.
p.121
All Seventies who are called in to or added to a council of a Seventies' quorum should take their places in the order in which they are sustained before the quorum, irrespective of the order of their setting apart.—RC1, March 29, 1928.
p.121
A Senior President receives no further ordination than that which he received when he was ordained a member of the Council. He approaches the place of a senior president as his seniors die or are released.—CG149.
7. The High Priests
p.121
Calling of the High Priest. High Priests after the order of the Melchizedek Priesthood have a right to officiate in their own standing, under the direction of the presidency, in administering spiritual things, and also in the office of an Elder, Priest (of the Levitical order), Teacher, Deacon, and member.—DC107:10.
p.121
From the body of High Priests are chosen those who are to fill presiding positions of the Church. High Priests are, as a rule, men of varied experience, who have filled missions abroad, who have preached the Gospel to the nations of the earth, and who have had experience fitting them to fill positions of presidency.—SP19.
p.121
It is the duty of the High Priest to qualify himself to teach and expound doctrine and prepare other High Priests to magnify their office and prepare to be "standing presidents or servants over different stakes scattered abroad. "—DC121:34.
p.121
We have a quorum of High Priests, and there are a great many of them. They are a local body—they tarry at home; but the Seventies travel and preach; so also do the High Priests when they are called upon. They possess precisely the same Priesthood that the Seventies and the Twelve and the First Presidency possess; but are they [p.122] ordained to officiate in all the authority, powers, and, keys of this Priesthood? No, they are not. Still they are, High Priests of God; and if they magnify their Priesthood, they will receive at some time all the authority and power that it is possible for men to receive.—D140.
p.122
The Important Conference of June, 1831. In the month of February (1831), the Lord commanded that the word be sent out to the Elders of the Church calling them from the east and from the west; from the north and from the south; to meet in conference and receive instruction. Accordingly a conference was set for June 3, which convened at Kirtland and continued until the 6th. The spirit of the Lord was displayed in a marvelous way, and the power of the evil one, which was made manifest in opposition to the work was successfully rebuked.
p.122
The First High Priests Ordained. At this conference the first High Priests in this dispensation were ordained. Lyman Wight, John Murdock, Reynolds Cahoon, Harvey Whitlock and Hyrum Smith, were ordained to the office of High Priest, by Joseph Smith the Prophet; Joseph Smith, Sen., Joseph Smith the Prophet, Parley P. Pratt, Thomas B. Marsh, Isaac Morley, Edward Partridge, Joseph Wakefield, Martin Harris, Ezra Thayer, Ezra Booth, John Corrill, Samuel H. Smith, John Whitmer and Sidney Rigdon were ordained to the office of High Priest, under the hands of Lyman Wight. Edward Partridge, the Bishop of the Church, then blessed those who had been ordained. John Corrill and Isaac Morley were sustained and ordained as assistants, or counselors, to Bishop Whitney, under the hands of Lyman Wight.—ECH.126.
p.122
In the minutes of the meeting the statement is made that the authority of the Melchizedek Priesthood was manifested and conferred for the first time on several of the Elders. This is an error, for the Melchizedek Priesthood had been conferred upon these and other brethren when they were ordained Elders. The meaning is clear that the office of High Priest is meant instead ot Melchizedek Priesthood—DHC.1:175-176.
p.123
[p.123] The Responsibility of Presiding. High Priests have the particular responsibility of presiding, when so called upon. All Bishoprics, High Councilors, Stake Presidencies and the First Presidency are High Priests. There is one High Priests' quorum for each stake of Zion, including all High Priests in the stake. It is expected of those who are ordained to this office in the Priesthood, especially, that they shall have proven their stability, faith and devotion to the Church in such a way that they can be depended upon to stand firm and true under all circumstances.—PC144.
p.123
High Priests as Examples to the People. Every man who holds the office of High Priest in the Church, or has been ordained a High Priest, whether he is called to active position in the Church or not—inasmuch as he has been ordained a High Priest—should feel that he is obliged, that it is his bounden duty, to set an example before the old and young worthy of emulation, and to place himself in a position to be a teacher of righteousness, not only by precept but more particularly by example-giving the younger ones the benefit of the experience of age, and thus becoming individually a power in the midst of the community in which he dwells. Every man who has light should let that light shine, that those who see it may glorify their Father which is in heaven, and honor him who possesses the light and who causes it to shine forth for the benefit of others. In a local capacity, there is no body of Priesthood in the Church who should excel, or who are expected to excel, those who are called to bear the office of High Priest in the Church. From among those who hold this office are chosen the Presidents of Stakes of Zion, and from this office are chosen the Bishops, and the Bishops' counselors in every ward in Zion; and heretofore, of this office are those who have been called to take charge of our Stake Mutual Improvement organizations. Those holding this office are, as a rule, men of advanced years, and varied experience, men who have filled missions abroad, who have preached the Gospel to the nations of the earth, and who have had [p.124] experience not only abroad but at home. Their experience and wisdom is ripened fruit of years of labor in the Church, and they should exercise that wisdom for the benefit of all with whom they are associated.—GD181-182.
p.124
Quorum Organization and Leadership. Each stake of Zion has an organization called the High Priests' quorum, to which all High Priests of the Church belong, including the Presidency and the High Counselors of the stake, and also the Bishops and their counselors, all the Patriarchs, and all others who have been ordained to the office of High Priest in the Church, which office is the office of Presidency in the Melchizedek Priesthood, not that every man who holds the office of High Priest is a president. Only he who is called, appointed and set apart to preside among the High Priests holds the presiding authority and office.—GD181.
p.124
Responsibility of Presiding Officers to High Priests' Quorum. The High Priests' quorums should have their regular meetings. They should meet together as often as circumstances will permit or as necessity requires, and grow and unite together. They should establish their schools of instruction and enlightenment; for it is the duty of the High Priests' quorum to teach the principles of government, of union, of advancement and of growth in the Kingdom of God. They are indeed the fathers of the people at large. In our High Priests' quorum are numbered the Presidents of Stakes and their counselors, Bishops and counselors, Patriarchs, and all that have been ordained to the office of High Priest in the Melchizedek Priesthood. All such belong to the High Priests' quorum. They come under its supervision, and they should have a lively union with it, not a dead connection. They should be united with the quorum in such a way that they give it all the force that they can impart for good. They should give it their individual influence, their hearty support, their confidence, and the benefit of their advice and counsel. They should not pull apart, not be disinterested in these matters.—GD182. [p.125]
8. High Priests As Bishops and Bishops' Counselors*
p.125
The office of Bishop…is a necessary appendage belonging to the High Priesthood. Bishops who are not literal descendants of Aaron are ordained High Priests also, because High Priests are to preside and may officiate in all lesser offices. The firstborn among literal descendants of Aaron have a legal right to the Bishopric, if they can prove their lineage, and are designated, found worthy, and set apart to the office by the First Presidency. The Bishop is called the father of the ward. He presides as such over all of the members in his ward. He is a "judge in Israel," to sit with his counselors as Bishop's Court in cases of transgression. (DC41:9:42:10, 31, 71-73; 68:14-21; 72:2-26; 84:29; 107:15, 72, 74, 76, 87, 88.)—PC142.
p.125
There remaineth hereafter, in the due time of the Lord, other Bishops to be set apart unto the Church, to minister even according to the first; wherefore, they shall be High Priests who are worthy, and they shall be appointed by the First Presidency of the Melchizedek Priesthood, except they be literal descendants of Aaron.
p.125
But as a High Priest of the Melchizedek Priesthood has authority to officiate in all the lesser offices, he may officiate in the office of Bishop when no literal descendant of Aaron can be found, provided he is called and set apart and ordained unto this power under the hands of the First Presidency of the Melchizedek Priesthood.—DC68:14, 15, 19.
p.125
Qualifications. A Bishop must be blameless, as the steward of God; not self-willed, not soon angry, not given to wine, no striker, not given to filthy lucre; but a lover of hospitality, a lover of good men, sober, just, holy, temperate; holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince.—Titus 1:7-9; See also Timothy 3:2-7; DC46:27.
p.125
[p.126] Classification of Bishops. Bishops may be classified according to the duties assigned them. The functions of office are numerous and different in their nature. They may now be arranged as follows: (1) Presiding Bishop of the whole Church. (2) Local, or Ward Bishops.—CG160.
p.126
Prerogative of Lineal Descendant of Aaron. A lineal descendant of Aaron may "act in the office of Bishop independently, without counselors, except in a case where a President of the High Priesthood, after the order of Melchizedek, is tried, to sit as a Judge in Israel. (DC107:76.) But a High Priest, acting as Bishop, must have counselors.—DC107:72; 124:141; CG160.
p.126
Calling and Removal of Bishops—How Tried. As the First Presidency has the sole power of appointment, so they have also sole power of removal.
p.126
"And again, no Bishop or High Priest who shall be set apart for this ministry, shall be tried or condemned for any crime, save before the First Presidency. And inasmuch as he is found guilty before this presidency, by testimony that cannot be impeached, he shall be condemned." (DC 68:22, 23.) Undoubtedly in a case so grave as the impeachment and trial of a Presiding Bishop, a special court would be organized such as is set forth in the Doctrine and Covenants, 107:78, 81: namely, a special High Council presided over by the First Presidency of the Church.—CG162.
9. Patriarchs
p.126
Calling. Patriarchs, evangelical ministers, or evangelists, as they are sometimes called, have a special calling in the Church. It is that of declaring the lineage of the Church members and of pronouncing blessings upon them. "It is the duty of the Twelve, in all large branches of the Church, to ordain evangelical ministers (Patriarchs), and they shall be designated unto them by revelation. 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." (Doctrine and Covenants, 107:39-40.)—PC144.
p.127
[p.127] We have a number of Patriarchs in the Church whose duty it is to bestow blessings upon the heads of those who seek blessings at their hands. They are fathers. They hold the evangelical office in the Church. It is their business and right to bestow blessings upon the people, to make promises unto them in the name of the Lord, as it may be given them by the inspiration of the Holy Spirit, to comfort them in the hours of sorrow and trouble, to strengthen their faith by the promises that shall be made to them through the Spirit of God, and to be fathers indeed of the people, leading them into all truth.—JD226.
p.127
The Patriarch to the Church. There is one Patriarch in the Church, known officially as the "Patriarch to the Church." with general jurisdiction throughout the whole organization; he holds the keys of the patriarchal office, and unto him the promise is given "that whoever he blesses shall be blessed, and whoever he curses shall be cursed; that whatsoever he shall bind on earth shall be bound in heaven, and whatsoever he shall loose on earth shall be loosed in heaven."—AF208.
p.127
Concerning the patriarchal authority the Lord has said: "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. This order was instituted in the days of Adam, and came down by lineage." But besides this office of general patriarchal power, there are a number of local patriarchs appointed in the branches of the Church, all subject to counsel and instruction from the Patriarch to the Church, as he is directed by the First Presidency or the Council of the Twelve, yet possessing the same privileges and authority within their districts as belong to the Patriarch to the Church throughout the Church. "It is the duty of the Twelve, in all large branches of the Church, to ordain evangelical ministers, as they shall be designated unto them by revelation."6—AF208. [p.128]
10. Apostles
p.128
The Apostle is a traveling High Councilor and special witness to the name of Jesus Christ in all the world.—SP19.
p.128
Calling of the Twelve in this Dispensation. On the 14th of February, 1835, a meeting was called of those who journeyed last season to Zion for the purpose ot laying the foundation of its redemption, together with as many other of the brethren and sisters as were disposed to attend.
p.128
President Joseph Smith, Jun., presiding, read the 15th chapter of John, and said: Let us endeavor to solemnize our minds that we may receive a blessing, by calling on the Lord. After an appropriate and affecting prayer, the brethren who went to Zion (in Zion's camp) were requested to take their seats together in a part of the house by themselves.
p.128
President Smith then stated that the meeting had been called, because God had commanded it; and it was made known to him by vision and by the Holy Spirit. He then gave a revelation of some of the circumstances attending us while journeying to Zion—our trials, sufferings; and said God had not designated all this for nothing, but He had it in remembrance yet; and it was the will of God that those who went to Zion, with a determination to lay down their lives, if necessary, should be ordained to the ministry.…
p.128
After approving by vote the proposition for the selection of Twelve Apostles, the assembly adjourned for one hour. Upon reconvening, the Three Witnesses selected twelve men to be witnesses with them to the restored truths of the Gospel of Jesus Christ. Those chosen were Lyman E. Johnson, Brigham Young, Heber C. Kimball, Orson Hyde, David W. Patten, Luke S. Johnson, William Smith, McLellin, John F. Boynton, Orson Pratt, William Smith, Thomas B. Marsh and Parley P. Pratt.—DHC2:180-187; DC18:37-41.
p.128
Authority of the Twelve. The Twelve Apostles hold "the keys to open up the authority of my (God's) kingdom upon the four corners of the earth." (DC124:128.) It [p.129] is their duty, also, "to ordain and set in order all other officers of the Church. (DC107:58.) "The Twelve are a Traveling Presiding High Council, to officiate in the name of the Lord, under the direction of the Presidency of the Church, agreeable to the institution of heaven; to build up the Church, and regulate all the affairs of the same in all nations, first unto the Gentiles, and secondly unto the Jews." (DC107:33.) They are "special witnesses of the name of Christ in all the world; and they form a quorum, equal in authority and power" to the First Presidency. (DC107:23-24.) The Twelve Apostles have full authority to perform any and all ordinances in the Church, under the direction of the First Presidency. (DC18:27-29;20:38-44; 107:35; 124:127-128.)—PC145.
p.129
Supervision of the Melchizedek Quorums. By direction of the First Presidency, the Council of the Twelve have general supervision of the quorums of the Melchizedek Priesthood throughout the Church. From this Council will proceed plans of work, forms of reports and suggestions for the betterment of the work, and to this council also, the summarized reports of quorum activity will be sent.7—PM64, 65.
11. Assistants to the Twelve
p.129
The First Presidency and Twelve feel that to meet adequately their great responsibilities and to carry on efficiently this service for the Lord, they should have some help.
p.129
Accordingly it has been decided to appoint assistants to the Twelve who shall be high priests, who shall be set apart to act under the direction of the Twelve in the performance of such work as the First Presidency and the Twelve may place upon them.
p.129
Assistants to the Twelve will labor under the supervision and direction of the First Presidency and of the Twelve.
p.129
[p.130] The Assistants to the Twelve have jurisdiction in all matters assigned or delegated to them by the First Presidency and the Council of the Twelve. Being members of the general priesthood committee of the Church they are called to assist in the direction of all activities assigned to this committee.
12. Presiding High Priests
p.130
Presidency. Of necessity there are presidents, or presiding officers growing out of, or appointed of or from among those who are ordained to the several offices in these two Priesthoods. Of the Melchizedek Priesthood, three presiding High Priests, chosen by the body, appointed and ordained to that office, and upheld by the confidence, faith, and prayer of the Church, form a quorum of the Presidency of the Church.—DC107:21, 22.
p.130
The Melchizedek Priesthood holds the right of Presidency, and has power and authority over all the offices in the Church in all ages of the world, to administer in spiritual things.
p.130
The Presidency of the High Priesthood, after the order of Melchizedek, have a right to officiate in all the offices in the Church.—DC107:8,9.
p.130
It is not necessary that men should be ordained Apostles in order to hold the position of Counselor in the First Presidency. The leading fact to be remembered is that the Priesthood is greater than any of its offices; and that any man holding the Melchizedek Priesthood may, by virtue of its possession, perform any ordinance pertaining thereto, connected therewith, when called upon to do so by one holding the proper authority.—RQA, second series, p. 32.
p.130
Method of Appointing Presiding Authorities.8 Every president of the High Priesthood (or presiding Elder), Bishop, High Councilor, and High Priest, is to be ordained by the direction of a High Council or general conference.—DC20:67.
p.131
[p.131] The President of the Church. The President of the Church holds all the keys of authority of the Priesthood and of the Church upon the earth. He acts as the earthly head of the Church of which the Lord Jesus is the Eternal Head. There is only one man at a time upon the earth who holds these keys. He is the Prophet, Seer and Revelator of the Church, the only one authorized to receive revelation for the Church. The President of the Church is the living oracle of God to whom the Lord reveals whatever is necessary for the conduct of the Church.9—PC145. [p.132]
Chapter 11: The Melchizedek Priesthood Quorum
1. Quorums Revealed
p.132
Quorum of the First Presidency. I give unto you my servant Joseph to be a Presiding Elder over all my Church, to be a Translator, a Revelator, a Seer, and Prophet.
p.132
I give unto him for counselors my servant Sidney Rigdon and my servant William Law, that these may constitute a quorum and First Presidency, to receive the oracles for the whole Church."—DC124:125-6.
p.132
Quorum of the Twelve. I give unto you my servant Brigham Young to be a president over the Twelve Traveling Council; which Twelve hold the keys to open up the authority of my kingdom upon the four corners of the earth, and after that to send my word to every creature. They are Heber C. Kimball, Parley P. Pratt, Orson Pratt, Orson Hyde, William Smith, John Taylor, John E. Page, Wilford Woodruff, Willard Richards, George A. Smith.—DC124:127-129,131.
p.132
High Priests' Quorum. And again, I give unto you Don C. Smith to be a president over a Quorum of High Priests; which ordinance is instituted for the purpose of qualifying those who shall be appointed standing presidents or servants over different stakes scattered abroad; and they may travel also if they choose, but rather be ordained for standing presidents; this is the office of their calling, saith the Lord your God.
p.132
I give unto him Amasa Lyman and Noah Packard for counselors, that they may preside over the Quorum of High Priests of my Church, saith the Lord.—DC124:133-136.
p.132
Seventies' Quorum. And again, I give unto you Joseph Young, Josiah Butterfield, Daniel Miles, Henry Herriman, Zera Pulsipher, Levi Hancock, James Foster, to preside over the quorum of Seventies, which quorum is instituted for traveling Elders to bear record of my name [p.133] in all the world, wherever the Traveling High Council, mine Apostles, shall send them to prepare a way before my face.
p.133
The difference between this quorum and the quorum of elders is that one is to travel continually, and the other is to preside over the churches from time to time; the one has the responsibility of presiding from time to time, and the other has no responsibility of presiding, saith the Lord your God.—DC124:138-140.
p.133
Elders' Quorum. And again, I say unto you, I give you John A. Hicks, Samuel Williams, and Jesse Baker, which Priesthood is to preside over the quorum of Elders, which quorum is instituted for standing ministers; nevertheless they may travel, yet they are ordained to be standing ministers to my Church, saith the Lord.—DC124:137.
p.133
Purpose of the Quorum. Therefore, let every man stand in his own office, and labor in his own calling; and let not the head say unto the feet it hath no need of the feet; for without the feet how shall the body be able to stand? Also the body hath need of every member, that all may be edified together, that the system may be kept perfect.—DC84:109-110.
p.133
The above offices I have given unto you, and the keys thereof, for helps and for governments, for the work of the ministry and the perfecting of my saints.
p.133
And a commandment I give unto you, that you should fill all these offices and approve of those names which I have mentioned, or else disapprove of them at my general conferences; and that ye should prepare rooms for all these offices in my house when you build it unto my name, saith the Lord your God. Even so. Amen.—DC124:143-145.
p.133
Those ordained to the Priesthood, both to the Melchizedek and Aaronic, are organized into quorums in order that both old and young may be taught and become familiar with the order of the Priesthood which they hold, its keys of authority, the field of endeavor occupied by each quorum, and its limitations. The method of conducting quorum meetings should always have this purpose in view.—RCI, October 5, 1922.[p.134]
2. The Quorum Defined
p.134
A quorum of the Priesthood consists of a specified group of men, holding the same office in the Priesthood, organized for the more efficient advancement of the work for which the Priesthood in the Church is responsible.—GQ18.
p.134
Wherever the membership is sufficiently large, quorums are organized with appropriate officers and activities. The quorums meet regularly, as separate groups, to study the Gospel, discuss their problems as a body of brethren, plan for their service to the Church, and render reports of work accomplished. These meetings, when conducted under the guiding spirit of the Lord, help greatly in developing the men of the Church. The ideal of Priesthood is service to others, based upon physical, economic, mental and spiritual excellence.—PC139.
p.134
The Quorums Distinguished. According to the revelations a quorum in each division of the Priesthood consists respectively of:
p.134
12 Deacons (DC 107:85).
24 Teachers (DC 107:86).
48 Priests (DC 107:87).
96 Elders (DC 107:89).
70 Seventies (DC 107:93-96).
p.134
An indefinite number of High Priests constitute a quorum; usually all the High Priests in a stake form one quorum of High Priests.
p.134
Patriarchs belong to the High Priests' quorum.
p.134
The Twelve Apostles constitute a quorum.
p.134
The three Presiding High Priests of the Church constitute the quorum of the First Presidency.
p.134
Wherever possible the quorums of the Priesthood should be kept up to the full number. A majority, however, may constitute a quorum. Such a condition should not, however, diminish the activities of the quorum.—PM35, 36.
p.134
Ward groups of High Priests and Seventies should not be consolidated for the regular weekly quorum meeting.
p.135
[p.135] The essence of the Priesthood program is to develop to full capacity quorum consciousness and activity. This can be accomplished only if quorums meet separately in regular, preferably weekly, meetings.
p.135
The Ward Quorum Organizations.1 In every ward, if large enough, quorums of Deacons, Teachers, Priests, Elders and Seventy are organized. If there are not enough Elders and Seventy in one ward to form a quorum, then a quorum is organized from two or more wards in the same stake. The High Priests in a stake are usually assembled into one quorum for the stake. RT106.
p.135
The Quorum, a Brotherhood. The Priesthood is a great brotherhood, held together by the eternal and immutable laws that constitute the framework of the Gospel. The feeling of brotherhood should permeate the quorum. It should be the first concern of a quorum to help all members who may be in need temporarily, mentally, or spiritually. The spirit of brotherhood would be the directing force in all the plans and operations of the quorum. If this spirit be cultivated, wisely and persistently, no other organization will become more attractive to the man who holds the Priesthood.—GQ, Foreword.
3. The Primacy of the Quorum
p.135
The Quorum Integral in Church Organization. The organizations of the Church are but helps to the Priesthood. That places the Priesthood quorums in the position of leadership. They should be so ably conducted, so faithfully attended, so thoroughly serviceable, as to set an example to all other Church organizations. Necessarily, if a man must choose between loyalty to his Priesthood quorum and some other Church organization, however good, his duty is to the quorum.—IE, 1937, 760.
p.135
[p.136] I then observed to the quorums, that I had now completed the organization of the Church, and we had passed through all the necessary ceremonies, that I had given them all the instruction they needed, and that they now were at liberty, after obtaining their licenses, to go forth and build up the kingdom of God.—T110.
p.136
Ultimate Place of the Quorum in the Church Program. We expect to see the day when every council of the Priesthood in the Church of Jesus Christ of Latter-day Saints will understand its duty, will assume its own responsibility, will magnify its calling, and fill its place in the Church, to the uttermost, according to the intelligence and ability possessed by it. When that day shall come, there will not be so much necessity for work that is now being done by the auxiliary organizations, because it will be done by the regular quorums of the Priesthood.2 The Lord designed and comprehended it from the beginning, and He has made provision in the Church whereby every need may be met and satisfied through the regular organizations of the Priesthood. It has truly been said that the Church is perfectly organized. The only trouble is that these organizations are not fully alive to the obligations that rest upon them. When they become thoroughly awakened to the requirements made of them, they will fulfill their duties more faithfully and the work of the Lord will be all the stronger and more powerful and influential in the world.—GD159.
p.136
Temporal and Spiritual Salvation Dependent on Quorum. For the temporal and spiritual salvation of the Church and all its members, the General Authorities of the Church are looking toward greater quorum consciousness. The Church Welfare plan, and many other avenues of Church activity, offer to quorums of the Priesthood their present opportunity for security, fraternity, service, and the enrichment of life in home, Church and community.—IE 1937, 761.
p.136
[p.137] The Priesthood of God on earth has been organized into quorums for the mutual good of the members, and for the advancement of the Church. A quorum, which meets merely to study lessons, only partially accomplishes its purposes. A quorum, the members of which barely know each other by name, almost fails of its purpose. A quorum that is not more attractive to its members than any club, has missed its opportunity.
p.137
The responsibility to make the quorum all that it should be rests upon all members of the quorum alike. While the presidency of the quorum should take the lead in efforts for improvement, yet every member should feel the obligation of giving help by suggestions or by participation in the necessary work. The quorum is an organization for free speech, in wisdom and love.—GQ, Foreword.
p.137
Quorum Work to Harmonize with Ward and Stake Authorities. It is of the utmost importance that the quorum in all of its work keep in close touch with ward and stake officers. No dates for outside activities should be set and no plans beyond the regular work of the quorum should be executed until after consultation with the ward and stake officers concerned. It is the duty of this committee, therefore, to secure for the use of the quorum, information concerning open dates and projected events in the ward or stake.—GQ76.
p.137
Do not feel that the upbuilding of quorum spirit and consciousness is an attempt to set the Priesthood quorums aside as independent, separate, distinct entities in the Church. The quorums with their members are parts of the body of the Church, and as one part of the body cannot function well unless it is in harmony and co-ordination with every other part, the quorums must be in full co-ordination with ward and stake organizations.—IE. 1938, 360.
p.137
There need be no conflict between the quorums and Ward Bishops or Stake Presidents. These officers3 in the last analysis, are administrative officers of the Priesthood as well as of the lay members of the Church, and therefore [p.138] a part of any righteous Priesthood movement to bless and help. (IE, 1938, 203.) However, the quorums of the Priesthood must assume pre-eminence in all Church activities.4—IE, 1937, 760.
4. Membership and Its Duties
p.138
Admission to Quorum Membership.5 Every person holding the Priesthood should be enrolled and received as a member of the appropriate quorum having jurisdiction in the ward in which his Church membership is recorded.
p.138
Recommendations from one quorum to another are not required. Members are admitted into the quorum as follows:
p.138
The certificate of ordination should be carefully preserved by the person ordained; and, whenever necessary, it should be presented to the proper authority as an evidence of his ordination. Upon this evidence he should be admitted to membership in the usual manner by the quorum having jurisdiction in the ward or stake where he resides, provided he has been accepted as a member of the ward. If he does not possess a certificate of ordination, and the recommend upon which he is received in the ward names his Priesthood and ordination, it should be accepted as evidence that he holds that office, provided there is no evidence to the contrary, and provided he has been admitted as a member of the ward in full fellowship.
p.138
When a person holding the Priesthood removes from one ward to another and is accepted as a member of the ward into which he moves, it becomes the duty of the ward clerk to notify the president of the quorum of the arrival of this person. The new member should present his certificate [p.139] of ordination as evidence that he holds the Priesthood, and upon that certificate he should be presented for admission to membership in the quorum to which members of that ward holding the same Priesthood belong. It is the duty of the quorum secretary to report to the group secretary every such newly arrived member, who should be enrolled in the group whether he has attended a ward group or quorum meeting or not.
p.139
When a member holding the Priesthood becomes a member of the ward, the proper quorum officer having jurisdiction should look after him and see that he becomes enrolled in the quorum.
p.139
It is the duty of the secretary of a High Priests' or Elders' quorum to prepare certificates of ordination, and to have them signed by the president and secretary of the quorum, presented to the ward clerk to be entered upon the ward record, and then delivered to the persons in whose favor they are issued. Seventies' quorums, however, do not issue certificates of ordination. These are issued by the First Council of the Seventy. Therefore, Seventies' quorums should not be provided with certificates. When a person is ordained to the office of Seventy, either the secretary of the quorum or the stake clerk should write to the First Council of the Seventy, requesting a certificate of ordination to be mailed or delivered to the quorum secretary, and after it has been entered on the quorum record and group record, it should be delivered to the person for whom it is issued.
p.139
When a quorum withdraws its fellowship from one of its members, a report of the action of the quorum should be sent to the Bishop of the ward.—GD166-167.
p.139
Responsibility of the Quorum to New Ward Members. When a member holding the Priesthood becomes a member of the ward, the proper quorum officer having jurisdiction should look after him and see that he becomes enrolled in the quorum.—RC1, May 9, 1916.
p.139
Responsibility of the Member to the Quorum. If the quorum thus assumes responsibility for the welfare of its members, it follows that each member must dedicate himself to the task imposed upon the quorum. A man who accepts [p.140] the Priesthood accepts the obligations of the Priesthood, and should so conduct his life and use his gifts as to be qualified to perform the work properly required of those who hold the Priesthood. He should prepare himself by careful training and earnest labor, to assume the five-fold responsibility of all who hold the Priesthood:
p.140
1. He should keep himself fit, physically, mentally, and spiritually, to do the work of the Priesthood.
2. He should so provide, temporally and spiritually, for his family, that they will not suffer because of his labors in the Priesthood.
3. He should develop such a relationship with society, that is his fellow-men, that he can readily and effectively work with and for other men. This is essential in his work in the Priesthood.
4. He should practice the arts of citizenship, so that his loyalty to his country and to its laws and institutions may be unquestioned, otherwise his work in the Priesthood will be hindered.
5. He should maintain the proper active relationship to the Church, by living its precepts and participating in its activities and ordinances.—PM40, 41.
p.140
Every quorum member should so thoroughly identify himself with his quorum that it would become as it were a clearing house for all the serious affairs of his life.—GQ. Foreword.
p.140
We have High Priests' quorums or councils, and we have Seventies' councils and those of the Elders. Then we have the councils of the Priests, Teachers and Deacons in the Lesser Priesthood. These councils each and all in their organized capacity have jurisdiction over the fellowship of the members of these councils. If the member is an Elder, or if a man has a standing in the Seventies' quorum, or in the High Priests' quorum, and he is misbehaving himself, shows a lack of faith, a lack of reverence for the position he holds in his council, or quorum, his fellowship in that quorum to which he belongs, or his standing should be looked after or inquired into, for he is amenable to his quorum for his good standing and [p.141] fellowship in it. So that we have the check that the Lord has placed upon members of the Church, and when I say members of the Church, I mean me, I mean the Apostles, I mean the High Priests and the Seventies and the Elders. I mean everybody who is a member of the Church."—GD151.
p.141
Jurisdiction of the Quorum Over Its Fellowship. When a quorum withdraws its fellowship from one of its members, a report of the action of the quorum should be sent to the Bishop of the ward.—RC1, May 9, 1916.
5. Quorum Supervision: Church, Stake and Ward
p.141
General Supervision. By direction of the First Presidency, the Council of the Twelve have general supervision of the quorums of the Melchizedek Priesthood throughout the Church. From this Council will proceed plans of work, forms of reports and suggestions for the betterment of the work, and to this Council also, the summarized reports of quorum activity will be sent.—GQ85.
p.141
In turn the First Council of Seventy have immediate charge of the quorums of Seventy, which in that case are Church quorums.
p.141
Stake Supervision. All quorums of the Melchizedek Priesthood in a stake of Zion are under the supervision and direction of the Stake Presidency,6 except as noted with respect to the Seventy.
p.141
The Seventies have a dual responsibility—one to the First Council of the Seventy, and the other to the presiding officers of the stake and wards in which the Seventies reside. In fact, however, this condition does not cause any conflict. The First Council of the Seventy should inform the Stake Presidency of all important matters that issue from the office of the First Council to the quorums of Seventies residing within any particular stake.—GQ84.
p.141
[p.142] Ward Supervision. Ward Priesthood groups7 are under the usual ward supervision. A member of a Priesthood quorum must make no attempt to exempt himself from his duties as a ward member. On the contrary, the Bishop should have no more willing or efficient staff than the members of the Melchizedek Priesthood living in the ward. Such reports as are necessary or required should be made to the ward Bishopric. As already said, all the work of the ward Priesthood should be done with approval of the ward Priesthood officers.
p.142
Priesthood Supervision in the Missions. (See Chapter 26, "The Missions of the Church.")
6. Quorum Supervision: The Quorum Officers
p.142
Nomination and Acceptance of Quorum Officers. The revelations provide for officers of the quorums of the various divisions of the Priesthood.
p.142
Each quorum of Deacons or Teachers is presided over by a president, with a first and second counselor, chosen by the Bishop of the ward to which the quorum belongs, and accepted by the members of the quorum. A quorum of Priests is presided over by the Bishop of the ward to which the quorum belongs.
p.142
A quorum of Elders is presided over by a president, chosen by the Presidency of the Stake, to which the quorum belongs, and a first and second counselor chosen by the President with the approval of the Stake Presidency, and accepted by the members of the quorum. A quorum of Seventies is presided over by a council of seven presidents, who, are recommended by the Stake Presidency, approved and set apart by the First Council of the Seventy or by the Council of the Twelve Apostles, Assistants, and accepted by the members of the quorum. The senior president, in a quorum of Seventy, is the presiding officer of the council. A quorum of High Priests is presided over by a president [p.143]
Organization for the Supervision of Melchizedek Priesthood Quorums
p.144
[p.144] with a first and a second counselor, the president being chosen by the Stake Presidency, approved by the First Presidency or their representative, and accepted by the quorum. The counselors are chosen by the quorum president with the approval of the Stake Presidency and similar acceptance.
p.144
All quorum officers should be sustained from time to time, the officers of the Aaronic Priesthood in the ward conferences, and the officers of the Melchizedek Priesthood in the stake conferences.—GQ21.
p.144
Responsibility of Officers. The responsibility of officers is to account for every person who belongs and who should belong to the quorum.
p.144
The word "account" is here used advisedly. Mere enrollment is not sufficient. Every one should be accounted for, which means that his value to the group should be estimated, his attitude studied, and the reasons for his standing understood.
p.144
To account for him is to know something of his home environment, of his daily vocation, of his avocation, of his social interests, etc., etc. Such a record will aid materially in efforts to be of service to him, when such service may be needed.—RQA, Second Series, 1931, 9.
p.144
Keys to Efficient Leadership. The first great need of any quorum is efficient leadership, a leadership that will say, "Come, let us go;" a leadership that will strive to emulate the Great Teacher who said: "I have given you an example, that ye should do as I have done."
p.144
The following questions are suggested as standards that every quorum officer should accept as his aim and guide.
p.144
1. Are you willing to accept this position and to perform the duties thereof to the best of your ability?
2. Can you support the present Church, stake and ward authorities?
3. Are you in harmony with your associates in the quorum?
4. Do you observe the Word of Wisdom?
5. Are you a faithful tithe-payer?[p.145]
6. Do you realize that regular and prompt attendance at quorum meeting is an essential element in quorum success?
7. Do you accept the obligations of this position to attend to such important duties as attendance at quarterly conferences, Sacrament meetings, Gospel Doctrine class, Stake Priesthood gatherings? etc.
p.145
Supervision of Divided Quorums. Where the quorum has two or more ward groups, each group under the direction of the quorum presidency, each ward group should have a presiding officer, a group secretary, and a group class-leader. The ward groups should meet as a quorum once a month.—IE, 1937, 768.
7. The Quorum Presidency
p.145
Under any plan adopted for the advancement of the quorums of the Priesthood, the presidency of a quorum are the responsible directing officers. From them should come the inspiration for the progress of the quorum. All committees are appointed by and responsible to the quorum through the presidency. The presidency must find ways and means by which they are in touch with all the work of the quorum. They should attempt to make personal calls upon every member of the quorum, at least once a year.—GQ79-80.
p.145
Presidency Should Meet Regularly. An indispensable requirement for the success of a quorum of Priesthood is a regular meeting of the quorum presidency. The secretary also should attend this meeting. Matters relating to the duties of the presidency and of the quorum should be freely and frankly considered, no one should feel hindered or inhibited in the expression of his views. A unity of opinion and especially of action on quorum matters should be arrived at before they are presented to the members concerned.—PM41.
p.145
Effective Committee Administration Depends on Presidencies. The quorum presidency should carefully [p.146] and regularly call for reports from the various committees;8 and the reports received should be given full attention, with a view of correcting errors, or of promoting by new methods the welfare of the quorum.
p.146
A regular order of business should be adopted by the quorum presidency. A program of business should be carefully prepared for each meeting. The quorum secretary should be present at the meetings of the quorum presidency, so that proper records may be kept.—GQ83-84.
p.146
Appointment of Group Leaders. The quorum presidency or a representative thereof in consultation with the Bishopric of the ward should appoint the group leader. No leader or any group in a ward, whether High Priests, Seventies, or Elders should be chosen, much less spoken to, before the Bishopric of the ward has been consulted.—PM31-32.
8. Quorum Secretary (and Group Secretary)
p.146
Duties. Under the plan for quorum activities now proposed, the quorum or group secretary is a very important officer. All records of the labors and findings of the committees should reach the quorum secretary, by whom they are arranged, digested and presented in accordance with the wishes of the quorum presidency. It is the duty of the secretary to act as the custodian for all the permanent records of the quorum.
p.146
It is his duty to attend all quorum meetings, including the meeting of the presidency. At regularly stated intervals he should meet the group secretaries, with whom he should always be in close touch.—PM42.
p.146
A minute should be kept of each meeting and read at the succeeding meeting for correction and approval.—PM74.
p.146
Quorum Rolls and Records. Each quorum should have one roll only, and every person holding the Priesthood [p.147] should be enrolled in the quorum having jurisdiction in the ward where his Church membership is recorded. The practice of keeping a supplemental or inactive roll is not approved.—RC1, May 9, 1916.
p.147
Group Rolls and Records. The group roll book contains the same information as the official quorum record. The group roll, as its name indicates, is for the use of groups. It is the duty of the secretary of the group to make a weekly record of all activities of the members of the group and transmit this at the end of each quarter to the quorum secretary. This duty should be performed regularly in order that each member of the quorum may have a record of his activity in the official quorum record. PM73.
p.147
Compilation of Group Records. The secretary of the quorum composed of ward groups should compile the group records to be reported to the stake clerk. The ward group secretary should report to the quorum secretary, who in turn will report the compiled information to the stake clerk. The ward groups must not become separate entities; they are but divisions of the quorum. For that reason, also, it is very important that every quorum made up of ward groups meet as a quorum at least once a month, and that regularly.—IE, 1938, 422.
p.147
Reports. Report forms will be sent from Church headquarters. It will be the responsibility of the stake Melchizedek Priesthood committee to see to it that these reports are made.—IE, 1937, 769.
9. Quorum Funds
p.147
Necessity and Uses of Funds. Many quorum projects yield an income. For example, a sugar beet growing project will yield some money when the beets are paid for by the factory.9 What shall be done with funds that are obtained through quorum activities?
p.147
[p.148] First, every quorum should build up a quorum fund. A quorum should always have at its command a quorum fund with which to meet quorum needs.
p.148
It is perfectly legitimate and proper to draw upon quorum funds to assist needy quorum brethren and their families. However, help to needy brethren discovered by the personal welfare committee or otherwise should not be given except after consultation with the Bishop. The quorum should first satisfy itself by consultation with the Bishop as to the needs of the brother in question and what other aid is being given to him through the agencies of the Church properly established for such purposes.—IE, 1938, 360.
p.148
Presidencies Responsible for Funds. Quorum Presidencies are the authorized receivers and custodians of all quorum funds.
p.148
All proposed expenditures, before being made, should be presented to the quorum for approval.
p.148
Withdrawals, properly authorized, should be made by checks signed by the president and secretary of the quorum, or by the finance committee, if one has been appointed.
p.148
All funds collected for special purposes, and also quorum allotment for the Welfare program, may be disbursed as above.
p.148
Before quorum help is given missionaries or members in need, consultation should be had concerning each case with the Bishop or Ward Welfare committee, to determine the worthiness of the case and to avoid duplication of effort.
p.148
Extraordinary or large disbursements, such as loans, investments, etc., should be made only after consultation with the Stake Presidency. Special care should be taken to secure properly any loans made by suitable collateral or reliable endorsement.
p.148
Before making any loan or investment or any appropriation of funds, careful consideration of the quorum presidency and authorization of the quorum members should be received.—IE, 1938, 168.
p.149
[p.149] Expenditure and Handling. A word about the handling of quorum funds. Neither the president of the quorum nor his counselors, nor quorum members are authorized to use money belonging to the quorum fund. Every expenditure from quorum funds should be upon the vote of the quorum—not necessarily as to details, but in general. The quorum should be made aware of every proposed project and expenditure and be party to it by voting for it. Then, the actual draft upon the quorum fund should be made upon an order signed by the quorum president and preferably also by his two counselors.
p.149
Since all Melchizedek Priesthood quorums in the stake are stake organizations (the Seventy being also under the jurisdiction of the First Council of the Seventy, and in that sense Church quorums), the quorum presidency should always be in touch with the Stake Presidency as to the advisability of making the expenditures approved by the quorum. No expenditure should be made which is not approved by the Stake Presidency.
p.149
Quorums should not speculate, and thereby endanger their resources. They are to keep their moneys intact, safe and whole, and expend them under proper authority for the worthy purposes of Priesthood activity.
p.149
All moneys paid by a quorum for Church Welfare purposes or for the support of the poor within the quorum, should be receipted for by the Bishop. The receipt is an evidence that the quorum has done the work and placed the quorum activity upon the books of the Church.—IE, 1938, 360.
10. Quorum Purposes
p.149
The quorums of the Priesthood provide organizations through which the purposes of the Lord with respect to the Priesthood may be more completely accomplished.
p.149
One main purpose of a quorum of the Priesthood is to help every individual member of the quorum, and his family, to attain a condition of thorough well-being in body, mind, and spirit. Every need of a man holding the [p.150] Priesthood should be the concern of the quorum to which he belongs.
p.150
Another important purpose of a quorum of the Priesthood, closely connected with the personal welfare of the members, is to help the Church itself in the accomplishment of the divine duties imposed upon the organized body of Latter-day Saints. The members of the quorums should be trained and developed to understand and to perform the work in which the Church is engaged.—GQ24.
p.150
This means that, in all of its activities, a quorum of the Priesthood must keep in mind the threefold duty which rests upon the Church, namely:
p.150
1. To keep the members of the Church in the way of their full duty.
2. To teach the Gospel to those who have not yet heard it or accepted it.
3. To provide for the dead, through the ordinances of the temple, the means by which the dead, if obedient, may participate in the blessings that are enjoyed by those who have won citizenship in the Kingdom of God.
p.150
A Priesthood quorum, to magnify its opportunities and to justify its existence, must develop its members for greater fitness to aid in these three great divisions of Church activity.10—GQ25.
p.150
The Four Objectives. Four great objectives have long been set up for the quorums of the Priesthood:
p.150
1. To become better acquainted, through careful study, with the doctrines of the Gospel and their applications to life.
2. To render regularly some service to the Church.
3. To care for the personal welfare of every quorum member, temporally, intellectually, and spiritually.
p.150
[p.151] 4. To engage in miscellaneous activities, socials, outings, etc., etc., by which the quorum members may find outlets for their normal social needs, give employment to their families, and extend their companionship with other quorums and groups within the Church.—IE, 1938, 203-205.
11. Quorum Projects
p.151
Projects—The Proof of an Active Priesthood. The study course is always important. We must learn. The Church is rounded in knowledge. But knowledge and doing should go together. Quorum projects represent the doing part of quorum activity. We study the Gospel as we meet as quorums, and then between times we carry into full execution the doctrines of the Gospel that we have learned and discussed. The stake Melchizedek Priesthood committee should see to it that such projects and activities are in all the quorums of the stake.—IE, 1938, 550-551.
p.151
Principles Underlying Project Development. We have in mind particularly projects in which the whole quorum is engaged, projects in which all the committees and members take part. Such projects are undertaken for general quorum purposes. Any quorum need or desire11 may be set up as a quorum project. Such quorum projects furnish opportunities by which all members of the quorum, by being together, and working and building together, establish more completely the feeling and spirit of brotherhood, which should be at the bottom of all Priesthood activities. For that reason projects which do not lend themselves to cooperative action are not the best quorum projects. Projects should be chosen that bring all members [p.152] of the quorum together, if possible, in one concerted effort to achieve a common goal. We should foster the brotherhood spirit through our quorum activities and projects.—IE, 1938, 296.
p.152
Recreational Projects. Recreational activities are essential to quorum success. Several times a year the whole quorum should meet in social gatherings.
p.152
These quorum affairs may take many forms: A visit to one of the canyons, with games, campfire and an old-fashioned camp-meal; a visit to a farm when peaches, grapes or apples are ripe, where for a small sum, fruit may be picked, games played, and another campfire meal; a quorum excursion, in these days of automobiles, to a nearby place of historical interest or natural beauty, with a discussion of the objects of interest, and a meal together, or any one of a number of such quorum gatherings, fitting the summer weather that may be planned by the committee on social activities.—IE, 1938, 489.
p.152
Church Welfare Projects. Every quorum of the Priesthood should have a project of its own, the nature of the project having been approved by the Ward Employment committee and the Stake Welfare committee. Such projects should have for their objective, the taking care of those within their quorum first, and then the supplying of material assistance to those elsewhere who may not be so favored. Assistance in building homes, aiding in the cultivation of farms, saving of mortgaged homes from foreclosure, counseling with quorum members who need wisdom and direction from those more experienced, all these and many other matters are practical applications of the Gospel of Jesus Christ that will be made when Priesthood quorums sense their responsibility to the members of their quorum, and when they come to realize the full meaning of the word of the Lord that:
p.152
"Men should be anxiously engaged in a good cause, and do many things of their own free will, and bring to pass much righteousness; for the power is in them wherein they are agents within themselves. And inasmuch as men [p.153] do good they shall in nowise lose their reward." (DC, 58:27-28.)—IE, 1937, 633.
12. The General Meeting Plan
p.153
The Prophet's Comments on Priesthood Assemblies. A few days before the organization of this High Council, the Prophet addressed a council of High Priests and Elders on the subject of the proper order in such gatherings. "In ancient days," he said, "councils were conducted with such strict propriety that no one was allowed to whisper, be weary, leave the room, or get uneasy in the least, until the voice of the Lord, by revelation, or the voice of the Council, by the Spirit, was obtained, which has not been observed in this Church to the present time.—HCII, 25.
13. Full Quorum Meetings
p.153
Members of Melchizedek Priesthood quorums should meet at least once a month in full quorum capacity. When the quorum is integral with the ward it should meet weekly, when it is not each ward group should meet weekly. Special quorum meetings or special group meetings may be held as occasion requires.—GQ23.
p.153
Non-Members. Non-members of the Church should not be admitted to Priesthood quorums when the quorums meet.12—RC, 1, 1928. [p.154]
Chapter 12: Quorum Administration—The Committee System
p.154
General Plan of Quorum Administration.1 The general Priesthood plan provides for the appointment of committees of quorum members for each division of quorum activity.
p.154
Each committee should consist of several members, the number, of course, being dependent upon the size of the quorum or group. The members of the quorum presidency and the secretary may act as members of the committees, or the presidency may prefer to act as a general supervising body. Whenever a member of the presidency of a Priesthood quorum is appointed on one of the committees he is ex-officio chairman of that committee of the quorum. One member of the committee should be appointed secretary to the committee, who should keep in constant touch with the quorum secretary.
p.154
Sub-committees may be appointed from the main committees, to look after special features of the work.
p.154
Such other committees as the quorum may need may be appointed.
p.154
As far as possible, every member of the group should be assigned to some definite activity. PM45-46.
p.154
Committee Meetings: The standing committees should have a regular time of meeting, preferably each week.
p.154
A meeting at least once a month should be held.
p.154
The committees should have a regular order of business, so that the work in hand may be disposed of expeditiously. [p.155]
Diagram Showing Means of Study and Activity in Melchizedek Quorums
THE QUORUM
Learning——————————|—————————Doing
A Class A Brotherhood A Service Unit
Purpose: Purpose: Purpose:
To Afford Edu- To Conserve and To Render Church
cation, Individ- Develop Individual Service.
ual and Social and Quorum |
Growth. Welfare. |
| | |
Utilizing the Auxiliary "Aids" to the Priesthood: Sunday School, Y.M.M.I.A.,
Genealogy, Department of Education; Aiding Church Women's Activities
through Relief Society, Y.W.M.I.A.; Coordinating the whole in the Home,
including children's activities in auxiliary "aids," including the Primary.
Utilizing the Church Welfare Plan: Quorum Projects, Quorum Service to the
Welfare Plan.
Priesthood Quorum Activity: Leadership Training and Service; Quorum Study
and Research; Ward Teaching; Missionary Service; Recreation; Aiding in
Ward and Stake Administration of Church Program; Temple Service.
p.156
[p.156] The projects considered by the committees should be defined carefully and recorded by the secretary.
p.156
After the projects of the work of the committee have been approved, assignments of portions of the work may be made among the members of the committee or to members of the quorum not otherwise assigned.
p.156
It is the duty of each committee to make the work in its charge function. To that end, the committee must exert all its powers. No plan, however perfect or simple, works itself. It must be put into operation, and made to work continuously by the men responsible for the work.—PM46.
p.156
General Obligations of the Priesthood to Teach and Learn. The bearers of the Priesthood are under the obligation to deliver the message of the Everlasting Gospel to the world. They must know the content and meaning of that message. Class instruction in the history and doctrines of the Gospel must therefore always form a large part of quorum work.
p.156
This is accomplished in two classes. The first is the Gospel Doctrine class of the Sunday School, but under the direct supervision of the Melchizedek Priesthood, and open to the Priesthood and all other mature members of the Church. The study course for the class deals essentially with the doctrines of the Church.
p.156
The second is the class study period of the quorum or quorum group period attended only by Priesthood bearers. Here are studied such subjects, usually dealing with living needs, as may be prepared for class study by the General Authorities of the Church.
p.156
It should be held in mind that Elders, Seventies and High Priests follow the same study course from year to year. Quorums that meet as quorums only once a month, usually pursue a special subject for that month, a subject at the option of the quorum.
p.157
[p.157] Every member of the quorum should provide himself with current courses of study and to actively promote educational activities for the entire quorum.—PM49.
p.157
Courses of Study. The class instructors, as well as the teacher of the Gospel Doctrine class, are expected to follow the prescribed quorum courses of study, even though they might have preference for some other line of thought. They should thoroughly prepare each lesson, amplifying the suggestions given in the text and in the "Instructor," and applying to the class the truths taught in the lesson as outlined.—PM44-45.
p.157
Brigham Young on the Use of Education. Education is a good thing, and blessed is the man who has it, and can use it for the dissemination of the Gospel without being puffed up with pride.—D245.
p.157
Studious Attitude on Part of Quorum Members. It should be the pride of every man holding the Priesthood to have a food personal collection of books dealing with Church and secular subjects. The department of class instruction should encourage the formation of such private libraries, and also the habit of reading the books that are bought.
p.157
An acquaintanceship with the literature of the world may be won by any person who will devote half an hour a day to the careful reading of the best books. The habit of reading good books is one that gives great comfort in all the stages and among all the vicissitudes of life. The man who has learned to love good reading is never alone. His friends are the great ones of human history, and to them he may always go for stimulating and helpful communion.—GQ71.
p.157
The Church a Product of Priesthood.2 The prime duty of every quorum of the Priesthood is to help advance the work of the Church. The committee appointed for this work is charged with the duty of seeking out opportunities for such quorum service.—GQ71-72.
p.158
[p.158] Recruiting of Personnel for Various Church Organizations. The members of the quorums of the Priesthood should stand ready to accept such calls as may be made for assistance in the various organizations of the Church. The quorum officers should stand ready with their knowledge of the qualifications and availability of quorum members to cooperate with stake or ward officers who may be seeking assistance from the quorum. It should be the aim of the quorum to have all of its members render some Church service beyond that required directly by the quorum.—GQ72.
p.158
Relation to Bishops. The quorum should at all times be prepared to render service to the Bishop of the ward. There are few, if any, more important items of service in the ward than the block teaching. It is expected that quorums will be so well organized that when a quorum is called on by the Bishop to undertake all or a part of the ward teaching, it will respond with 100 per cent efficiency. In no way could it more effectively demonstrate its vitality in Church service.—GQ72.
p.158
Missionary Activity. There will always be a great demand for missionaries to serve in the foreign field. When we recall that our duty as a Church is to preach the Gospel, to "every nation, tongue, and kindred," and then consider the handful of people constituting the membership of the Church, it is clear that there will never be a surplus of missionaries for the foreign service. The committee on Church Service should consult with the committee on Personal Welfare to discover those who, in the quorum, are able to go away on foreign missions, and who are qualified to render service in the mission field.5—GQ72-73.
p.158
Stake Missionary Activity. All members of a quorum of the Priesthood, who are not away on missions, should [p.159] be kept busy at home.6 There is enough work for all to do. The stake maintains a stake missionary force to labor among delinquent members of the Church, and among non-members residing within the geographical boundaries of the stake. The stake missions offer splendid opportunities for Church service. This committee should classify the members of the quorum for these and other similar services in the home mission field and should keep the Bishops, Stake Presidency, and officers of the auxiliary organizations informed concerning the available material in the quorum.—GQ73-74.
p.159
Instructions in Performing Ordinances. The members of the Priesthood may be called upon at any time to render assistance in the ordinances of the Church. Quorum members should therefore be familiar with the authorized methods of performing these ordinances.7 Every man holding the Priesthood should know how to bless and name babies, baptize candidates for membership in the Church, confirm the baptized members, administer the Sacrament, anoint the sick and seal the anointing.—GQ75.
p.159
Planning Church Activity. It would be well to plan several affairs in which the quorum members and their wives might join in some form of Church activity. For instance, quorum temple excursions would be of great value. On occasions missionary meetings might be held, at which returned missionaries might preach the Gospel, as it is done abroad. There, too, could be devised many affairs of interest to everybody, and of special value to the Priesthood.—GQ74-75.
p.159
Social and Recreational Responsibility. At not too infrequent intervals the quorum should be enabled to meet socially, usually with their wives or sweethearts, if unmarried. The dates when the first Elders, Seventies or High Priests were ordained in this dispensation or local historical events, might be the occasions for [p.160] quorum social gatherings. Dinners, dances, excursions, picnics—these and other similar affairs would do much to unite quorum members together in bonds of friendship. Musical, dramatic and artistic efforts of any nature, under quorum supervision, would be enjoyed by the quorum members. If sought for, an abundance of talent would be found among the members and families of every Priesthood quorum.
p.160
Other Activities. A few minutes of the quorum or group meeting under the head of "miscellaneous business" might profitably be given to the presentation of information of general interest. The committee on social and "miscellaneous activities" might profitably undertake the preparation and arrange for the presentation of such data.
p.160
Any of the magazines that present world news in a condensed form would be useful in giving a brief survey of political, art or scientific news. Properly presented, after careful preparation, a few minutes of such news reviews would make the meeting hour very attractive. Nearly all the members of Priesthood quorums are engaged in business. Crop reports, market conditions and quotations, world demands and anything else of like nature that affects the industrial welfare of the quorum members, might well be presented. In fact, the quorum meetings should offer to the quorum members all possible information for the promotion of their interests. If thought desirable bulletins on items of interest might be issued by this department, on the quorum blackboard or mimeographed sheets.—GQ76-77.[p.161]
Chapter 13: The Aaronic Priesthood—Its Offices and Quorums
Diagrammatic Representation of the Duties and Authority
of the Aaronic Priesthood
(References to Sections in the Book of Doctrine and Covenants.)
OFFICES of the Names of OFFICERS arising from, or growing out of the
Aaronic Priesthood several offices of the Aaronic Priesthood, including the
Levitical. 107:21.
I. BISHOP General Officers over the whole Church.
1. Presiding Bishopric. (Bishop and Counselors.) 41:9; 42:10,
31, 71-73; 84:112.
2. Presidency of the Lesser Priesthood. 68:16-21; 107:15,
76.
3. A Judge. (Special.) 107:76.
Local or Ward Officers
1. Ward Presidency, (Bishop and Counselors,) 68:14-21;
72:2-26; 107:72.
2. Common Judge. (The Bishop.) 107:72, 74.
3. President of the Local Lesser Priesthood. 107:15;
68:16-21.
4. President of a council or quorum of 48 Priests, 107:87, 88.
II. PRIEST Local Preachers and Expounders of the Gospel;
they may also travel and preach when called upon.
84:107, 111.1.
1. Presidency of 48 Priests. (The Bishop.) 107:61, 87, 88.
2. Presiding Priest over a Branch, 20:49.
3. President of meetings when no Elder is present, 20:49.
Local Standing Ministers to the Church. 84:111.
III. TEACHER 1. Presidency of 24 Teachers, (President and
Counselors.)107:62, 86.2. President of meetings in the
absence or Priest or Elder. 20:56.
IV. DEACON Local Standing Ministers to the Church, 84:111,
1. Presidency of 12 Deacons, (President and Counselors.)
107:85.
2. Teacher's Assistant, 20:57.
(From Keeler, The Lesser Priesthood and Notes on Church Government.)
1. Origin of Name
p.161
The second Priesthood is called the Priesthood of Aaron, because it was conferred upon Aaron and his seed, throughout all their generations.
p.162
[p.162] Why it is called the Lesser Priesthood is because it is an appendage to the greater, or the Melchizedek. Priesthood, and has power to administer outward ordinances.
p.162
Aaron held the Melchizedek Priesthood, and presided over the Lesser Priesthood in his day as the Presiding Bishop—a High Priest after the order of Melchizedek—presides over the Lesser Priesthood in our day. His sons were the Priests of ancient Israel, holding probably the office of Priest in the Aaronic Priesthood. It seems very likely that the tribe of Levi was fully organized according to the order of the Lesser Priesthood, for, both names and function, recorded in the Pentateuch, pertaining to the Levites, suggest such complete organization.—SP15.
p.162
James E. Talmage's Outline of the Aaronic Priesthood. The Aaronic Priesthood is named after Aaron, who was given to Moses as his mouthpiece, to act under his direction in the carrying out of God's purposes respecting Israel. For this reason it is sometimes called the Lesser Priesthood; but though "lesser" it is neither small nor insignificant. While Israel journeyed in the wilderness, Aaron and his sons were called by prophecy and set apart for the duties of the Priest's office.
p.162
At a later period the Lord chose the tribe of Levi to assist Aaron in the priestly functions, the special duties of the Levites being to keep the instruments and attend to the service of the tabernacle. The Levites were to take the place of the firstborn throughout the tribes, whom the Lord had claimed for His service from the time of the last dread plague in Egypt, whereby the firstborn in every Egyptian house was slain, while the eldest in every Israel-itish house was hallowed and spared. The commission thus given to the Levites is sometimes called the Levitical Priesthood; it is to be regarded as an appendage to the Priesthood of Aaron, not comprising the highest priestly powers. The Aaronic Priesthood, as restored to the earth in this dispensation, includes the Levitical order.—AF204.[p.163]
2. Authority and Duties
p.163
General. The power and authority of the Lesser or Aaronic Priesthood, is to hold the keys of the ministering of angels, and to administer in outward ordinances, the letter of the Gospel—the baptism of repentance for the remission of sins, agreeable to the Covenants and Commandments.—DC107:20-21.
p.163
On the spiritual side: (1) This Priesthood holds the keys to the ministering of angels; that is, the right to hold this power and to confer it upon others—that the heavens may be opened and angels minister to men on earth; (2) it also gives authority to preach repentance to the world, and to baptize by immersion for the remission of sins; (3) in fact, it authorizes those who possess this power to be standing ministers to the people and to look after their needs in a temporal and spiritual way.—CG36.
p.163
On the temporal side: (1) It belongs to this Priesthood to receive and disburse the tithes of the people under the direction of the Presidency of the Church: (2) to build temples, houses of worship, and houses of learning, and to equip, beautify, and adorn them; (3) to buy lands and assist settling the Saints thereon, or in other words, "to help lay the foundations of Zion;" (4) "to arrange by lot the inheritances of the Saints;" (5) to transact business for the Church, and attend to its secular affairs; and (6) to look after the poor, the widow and the orphan.—CG35.
3. Restoration of the Aaronic Priesthood
p.163
John Held the Keys. From generation to generation the tribe of Levi performed the priestly labors of Israel, up to the time of John, known as the Baptist, the forerunner of the Christ. The coming of Christ ended the Mosaic law. The Gospel in its fulness was again established. The Melchizedek Priesthood, which includes the Lesser, was conferred. John was commissioned to ,close the Mosaic dispensation in preparation for the mission of the Savior. He did so, and became the last man who held the keys of the Aaronic Priesthood.—SP15.
p.164
[p.164] Nature of the Event: Directed by Authority of the Melchizedek Priesthood. Joseph Smith and Oliver Cowdery were ordained to the Aaronic Priesthood, at Harmony, Pennsylvania, May 15, 1829, by John the Baptist, who averred that he was acting under the direction of Peter, James, and John, the ancient Apostles, who held the keys of the Higher Priesthood, which was called the Priesthood of Melchizedek. The promise was given to Joseph and Oliver that in due time the Priesthood of Melchizedek would be conferred upon them.—Compare DC27:7, 8, 12.
p.164
John's Message: Upon you my fellow servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness.1—DC13.
4. Offices
p.164
The offices in the Aaronic Priesthood are as follows:
p.164
The Deacon, who is to watch over the Church and to be a standing minister to the Church.
p.164
The Teacher, who is "to watch over the Church always, and be with and strengthen them."
p.164
The Priest, who is to "preach, teach, expound, exhort, and baptize, and administer the Sacrament, and visit the house of each member."
p.164
The Bishop, really the presiding Priest of the Aaronic order, presides over the Aaronic Priesthood.—GQ14.
p.164
Every Elder, Priest, Teacher, or Deacon is to be ordained according to the gifts and callings of God unto him; and he is to be ordained by the power of the Holy Ghost, which is in the one who ordains him.—DC20;60.
p.164
Authority of Priests to Ordain: Priests have the authority to ordain other Priests, Teachers and Deacons, when called upon to do so by Bishops, Branch Presidents, [p.165] Mission or District President; but neither Teachers nor Deacons have authority to lay on hands for spiritual gifts or ordain others. Remember, that while a person may have the authority to ordain others, it must only be done under the sanction and approval of the presiding officers.—SP66.
p.165
Progression in the Aaronic Priesthood. In the general practice of the Church, the office of Deacon is first conferred upon a man or boy when he has learned the duties of that office, and has proved himself faithful; he is later ordained a Teacher, and then a Priest. Thus, the order of the Church provides progressive experience and advancement for those holding the Priesthood. Moreover, since all males who are worthy may hold the Priesthood, the benefits of the system are available to all, and the responsibility for the welfare of the Church becomes a common concern.—SP14.
p.165
The First Presidency of the Church has authorized the following schedule of ages for ordination to and advancement in the Priesthood:
p.165
Three years' experience and training for the Deacons—12, 13 and 14 years of age.
p.165
Two years' experience and training for the Teachers—15 and 16 years of age.
p.165
Two years' experience and training as Priests—17 and 18 years of age. Priests are eligible, if worthy, to be ordained Elders at 19 years of age.
p.165
Wherefore, now let every man learn his duty, and to act in the office in which he is appointed, in all diligence.—IE, 1937, 48.
p.165
Certificates of Ordination. When a person has been ordained to any office in the Priesthood, he should receive a certificate of ordination, which should be carefully preserved and whenever necessary should be presented to the proper authority as an evidence of ordination. Upon the evidence of a certificate of ordination a person may be admitted to membership in the usual manner in the quorum having jurisdiction in the ward or stake where he resides,[p.166]
Graphic Outline of Aaronic Priesthood Supervision in Stakes and Wards
(See also Chapters 25 and 26)
p.167
[p.167] provided he has been accepted as a member of the ward. If he does not possess a certificate of ordination and the membership certificate upon which he is received in the ward names his Priesthood, it should be accepted as evidence that he holds the office specified, unless there is evidence to the contrary.—HI15-16.
5. Aaronic Priesthood Quorums
p.167
There should be strict compliance with the revealed word in the organization of quorums of the Priests, Teachers, and Deacons. According to the revelation of the Lord, a Priests' quorum consists of forty-eight members, a Teachers' quorum of twenty-four members, and a Deacons' quorum of twelve members. Wherever there is the required number, or a majority of the number, designated as the quorum limitation, a quorum organization should be effected. In case there are not sufficient members to form a majority and thereby form a quorum, a class organization should be effected and the same plan carried out as for the quorum. Wherever possible, Priests, Teachers, and Deacons should meet in separate quorums or classes.—HI12.
p.167
The Deacons' Quorum. Twelve Deacons form a quorum or council; one of the twelve is chosen president, and he is assisted by two counselors, also chosen from the twelve, and the three compose a presidency. One of the twelve Deacons is also chosen for secretary or clerk. "And again, verily I say unto you, the duty of a president over the office of a Deacon is to preside over twelve Deacons, to sit in council with them, and teach them their duty—edifying one another, as it is given according to the Covenants." (DC107:85: also verse 62; see also Section 124:142.)—CG42.
p.167
The Teachers' Quorum. Twenty-four Teachers form a quorum; one of the twenty-four is chosen president, and two are chosen counselors; there is also a clerk of the quorum. (DC107:86: also verse 62 and Section 124:142.) t is the duty of the president to preside over the quorum, "and sit in council with them, and to teach them their [p.168] duty—edifying one another, as it is given according to the covenants." (DC107.)—CG48.
p.168
The Priests' Quorum. Forty-eight Priests form a quorum. Unlike the organization of Teachers and Deacons, the president is not one of the forty-eight, but a Priest who holds the office of Bishop.2 (See DC 107:61.) Also the duty of the president over the Priesthood of Aaron is to preside over forty-eight Priests, and to sit in council with them, to teach them the duties of their office, as given in the covenants. This president is to be a Bishop, for this is one of the duties of this Priesthood. (DC 107:87-88; 124:142.)—CG58.
p.168
Presiding Officers of the Aaronic Priesthood. The Bishop is the presiding officer of the Aaronic Priesthood. Unless he is a literal descendant of Aaron, he must be a High Priest of the Melchizedek Priesthood, ordained to the Bishopric. A Bishop, with two counselors, is appointed to preside over each ward of the Church; Bishops may be appointed over larger districts, and a Presiding Bishop, with two counselors ordained to be Bishops, is appointed to preside over the Aaronic Priesthood of the Church and to administer the temporal affairs of the Church, under the direction of the First Presidency. The office of Bishop is very important in the Church of Jesus Christ, since it deals with the daily temporal necessities of humanity, and also because the Bishop is appointed a common judge in Israel to hear difficulties that may arise among members, and to preserve peace in the Church. (DC107:72-75.)—SP14.
p.168
The Setting Apart of Quorum Officers. Presidents and counselors of Teachers' and Deacons' quorums are to be chosen and set apart by the ward Bishopric, preferably at a regular quorum meeting, following the sustaining vote of the ward and the quorum.—HI96.
6. The Deacons
p.168
Deacons are primarily assistants to the Teachers, Priests and the men holding the Melchizedek Priesthood in their duties. It is their opportunity to learn of the duties [p.169] and authority of the higher offices of the Priesthood, while so assisting. They have no particular authority to perform ordinances nor to carry responsibility directly; this comes later. In the performance of the duties in which they are authorized to assist, therefore, they should be very observant and willing. A quorum of Deacons consists of twelve members, of which three form the presidency. (DC 20:57; 84:30, 111; 107:85.)—PC140.3
7. Teachers
p.169
The Teacher's duty is to watch over the Church always and be with and strengthen them;
p.169
And see that there is no iniquity in the Church, neither hardness with each other, neither lying, backbiting, nor evil speaking.
p.169
And see that the Church meet together often, and also see that all the members do their duty.
p.169
And he is to take the lead of meetings in the absence of the Elder or Priest—
p.169
And is to be assisted always, in all his duties in the Church, by the Deacons, if occasion requires.
p.169
But neither Teachers nor Deacons have authority to baptize, administer the Sacrament, or lay on hands;
p.169
They are, however, to warn, expound, exhort, and teach, and invite all to come unto Christ.—DC20:53-59.
p.169
Teachers are local officers, whose function it is to mingle with the Saints, exhorting them to their duties, and strengthening the Church by their constant ministry.—AF206.
p.169
The office of Teacher is one of the most important offices in the Priesthood, for Teachers are the immediate watchmen of the Church. In practice, Teachers visit the homes of the members of the Church once a month, to inquire into the conditions and needs of the people and to teach them the will of God.—SP13.
p.169
[p.170] Teachers and Deacons may be called upon to pass the Sacrament to the people after it has been blessed by Priests, or those of higher authority in the Priesthood; act as ushers or doorkeepers; collect fast offerings; assist in the collection of ward funds; visit quorum members; care for meeting-house; act as messengers for the Bishop; speak in Sacrament meetings, and act as officers or teachers in the auxiliary organizations.—HI16-17.
p.170
The Responsibility of Teaching. The Teacher's office is of a wider range than the Deacon's; that is because it comprehends the duties of the latter besides those of itself.—CG45.
p.170
Importance of the Office Requires Cooperation of Higher Quorums. There are a number of men selected in every ward to be acting Teachers under the direction of the Bishopric. These usually hold the office of either Elder, Seventy or High Priest, and are called to act in the capacity of Teachers and Priests among the Saints. When thus acting their duties are similar to those mentioned above. They are appointed as aids to the Bishop, himself a High Priest, and he or one of his counselors presides at their meetings.—CG50.
p.170
Dignity of the Teachers' Calling. We have had called to our attention, recently, the fact that some men who are of long standing in the Church—indeed, some of them born and reared in the Church, and who are occupying prominent positions in some of the quorums of the Priesthood when their presidents or their Bishops of the wards in which they live, call upon them to visit the Saints, teach the principles of the Gospel and perform the duties of Teachers, they coolly inform their Bishops that they have graduated from that calling and refuse to act as Teachers. Brother Charles W. Penrose is eighty-two years of age. I am going on seventy-six, and I believe that I am older than several of these good men who have graduated from the duties in the Lesser Priesthood, and I want to tell them and you that we are not too old to act as Teachers, if you will call us to do it—not one of us. There is never a time, there never will come a time to those who hold the [p.171] Priesthood in the Church of Jesus Christ of Latter-day Saints, when men can say of themselves that they have done enough.—GD188.
8. Priests
p.171
The Priest's duty is to preach, teach, expound, exhort, and baptize, and administer the Sacrament.
p.171
And visit the house of each member, and exhort them to pray vocally and in secret and attend to all family duties.
p.171
And he may also ordain other Priests, Teachers, and Deacons.
p.171
And he is to take the lead of meetings when there is no Elder present;
p.171
But when there is an Elder present, he is only to preach, teach, expound, exhort, and baptize.
p.171
And visit the house of each member, exhorting them to pray vocally and in secret and attend to all family duties.
p.171
In all these duties the Priest is to assist the Elder if occasion requires.—DC20:46-52.
p.171
The office of Priest is the highest in the Aaronic Priesthood. It differs particularly from the offices of Teacher and Deacon in that it possesses authority to baptize, and to administer the Sacrament, and also to ordain other Priests, Teachers and Deacons.—SP13.
p.171
A Bishop to Be President of the Priests' Quorum. The president over the Priesthood of Aaron is to preside over forty-eight Priests, and sit in council with them, to teach them the duties of their office, as is given in the Covenants. This president is to be a Bishop; for this is one of the duties of this Priesthood.—DC107:87-88; see also DC84:29.
9. Bishop*
p.171
This is a true saying. If a man desire the office of a Bishop, he desireth a good work.—I Timothy 3:1.
p.171
The Bishopric—Presidency of the Aaronic Priesthood. The Bishopric is the presidency of this Priesthood, and holds the keys or authority of the same.
p.172
[p.172] No man has a legal right to this office, to hold the keys of this Priesthood, except he be a literal descendant of Aaron.
p.172
But as a High Priest of the Melchizedek Priesthood has authority to officiate in all the lesser offices, he may officiate in the office of Bishop when no literal descendant of Aaron can be found, provided he is called and set apart and ordained unto this power by the hands of the Presidency of the Melchizedek Priesthood.—DC107:15-17.
p.172
Classes of Bishops: With reference to powers and jurisdiction there are two classes of Bishops: (1) General Bishops, and (2) local Bishops.
p.172
Among the general Bishops there are different grades; as (a) the Presiding Bishop over all the Bishops and Lesser Priesthood of the whole Church; (b) Bishops, whose jurisdiction is quite extensive or special, yet not over the whole Church, as the callings of Bishops Edward Partridge and Newel K. Whitney in the early days of the Church, and subsequently that of Bishop George Miller. (See DC 41:9, 10; 72:8; 84:112, 113; 124:20, 21); and (c) Bishop's agents, as Sidney Gilbert. (DC 53:1-4; 57:6, 8-10, 14, 15.)
p.172
Of the local Bishops there is but one grade of the class—Bishops of wards or small jurisdictions.—CG65.
p.172
Training of Young Men for Ordination to the Aaronic Priesthood. The Bishop of each Ward is responsible for the preparation for the Aaronic Priesthood of all boys approaching twelve years of age. The auxiliary organizations, and especially the Primary Association, assist as "aids to the Priesthood" in this work. A regular effort is made to graduate twelve-year old boys from the Primary, with periods of checking and training beforehand, by the Bishopric or supervisor, as prerequisite to ordination as Deacons.
p.172
Responsibility of Bishops to Young Men in the Lesser Priesthood. The Bishops should take especial charge of the Lesser Priesthood, and train them in the duties of their callings—the Priests, Teachers and Deacons. Our young men should be looked after. The boys, as soon as it is [p.173] prudent, should be called to take part in the Lesser Priesthood.—GD187.
p.173
Co-ordination of Activities. Bishops, Stake Presidents and the Presiding Bishopric undertake to co-ordinate Church activities in the interests of the youth comprising the Aaronic Priesthood, especially in the wards. This involves the key to successful Priesthood administration. Without it, Priesthood may well tend to become the appendage to auxiliary activity, rather than vice versa. In the wards, the Bishop must act as co-ordinator-in-chief.
p.173
The Bishops and Welfare.5 One of the important duties of this office is the care of the poor and promotion of ward welfare. Under the direction of the Bishop, houses may be built or furnished for the poor, especially the widow and the orphan, who are without shelter; also the educating of the orphan and the children of the widow and the worthy poor.—CG40.
p.173
Selection of Bishops. The power and right of selecting and calling of the Presiding Bishop and the general Bishops is vested in the First Presidency, who also must try those appointed by them in case of transgression.—IP38. [p.174]
Chapter 14: The Church and Its Purpose
1. The Church Authorized
p.174
The rise of the Church of Christ in these last days, being one thousand eight hundred and thirty years since the coming of our Lord and Savior Jesus Christ in the flesh, it being regularly organized and established agreeable to the laws of our country, by the will and commandments of God, in the fourth month, and on the sixth day of the month which is called April.
p.174
Which commandments were given to Joseph Smith. Jun., who was called of God, and ordained an Apostle of Jesus Christ, to be the first Elder of this Church;
p.174
And to Oliver Cowdery, who was also called of God, an Apostle of Jesus Christ, to be the second Elder of this Church, and ordained under his hand:
p.174
And this according to the grace of our Lord and Savior Jesus Christ, to whom be all glory, both now and forever. Amen.—DC20:1-4.
p.174
Name Given. For thus shall my Church be called in the last days, even the Church of Jesus Christ of Latter-day Saints.—DC115:4.
2. What is the Church?
p.174
The Church is the body of believers, organized by the Priesthood according to divine law. It is invested with the necessary rights, powers, and authority to carry forward on earth the purposes of the Almighty Father as contained in His plan of salvation for His children on earth. The Church, possessing these gifts, is under obligation to use its power to help humanity secure the happiness which is the end of existence. The Church must co-ordinate, through its philosophy and organization, every necessary activity for the consummation of the plan of salvation.—PC24. [p.175]
3. The Kingdom of God
p.175
What I mean by the Kingdom of God is the organization of the Church of Jesus Christ of Latter-day Saints, of which Jesus Christ is the king and the head; not as an organization in any wise menacing or jeopardizing the liberties or rights of the people throughout the world, but as an organization calculated to lift up and ameliorate the condition of mankind; to make bad men good, if it is possible for them to repent of their sins, and to make good men better.—GD154.
p.175
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 from 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 thine enemies may be subdued; for Thine is the honor, power and glory, forever and ever.—DC65:5, 6.
4. Need of the Church
p.175
The Church, the community of persons with the same intelligent faith and desire and practice, is the organized agency through which God deals with His children and presents His will. Moreover, the authority to act for God must be vested on earth in some one organization and not independently in every man. The Church through the Priesthood holds this authority for the use of man. Besides, it is the common law of the universe, that when intelligent beings are organized, as of one body, they progress faster, individually and collectively. The Church as the product of Priesthood therefore represents God on earth and is the [p.176] official means of communication between man and God.—RT89.
p.176
The Church Worth Having. The only Church worth having is one having authority derived from intelligence and truth. Such a Church will command obedience. In such a Church, little misunderstandings are easily rectified. Within the laws of the Church, man has absolute, personal freedom. It is so with nature, outside of the Church. Within the laws of nature, man has full freedom. The greatest freedom known to man comes from obedience to law. The greatest punishment conceivable to man comes from opposition to law. This is true with respect to the Church as a community of Saints, and with respect to individual man in the great universe.—RT121.
5. The Purpose of the Church
p.176
And for this cause, that men might be made partakers of the glories which were to be revealed, the Lord sent forth the fulness of His Gospel, His everlasting covenant, reasoning in plainness and simplicity.
p.176
To prepare the weak for those things which are coming on the earth, and for the Lord's errand in the day when the weak shall confound the wise, and the little one become a strong nation, and two shall put their tens of thousands to flight.
p.176
And by the weak things of the earth the Lord shall thrash the nations by the power of His Spirit.—DC133:57-59.
p.176
The plan of eternal progress involves every living soul who comes upon earth. To the Church is committed the huge task of keeping alive this plan and of carrying it to all the nations. The Church, then, is a great missionary organization.—RT92.
p.176
We have an object in view, and that is to gain influence among all the inhabitants of the earth for the purpose of establishing the Kingdom of God in its righteousness, power, and glory, and to exalt the name of the Deity, and cause that name by which we live to be revered everywhere, [p.177] that He may be honored, that His works may be honored, that we may be honored ourselves, and deport ourselves worthy of the character of His children.—D438.
p.177
To Establish Peace. The Mission of the Church of Jesus Christ of Latter-day Saints is to establish peace.—IE, 1937, 113.
6. Responsibility of the Church
p.177
It becomes the responsibility of the Church to provide means and direction whereby humanity may be led into paths of happiness. Whatever pertains to human welfare must be the concern of the Church. The function of the Church is all inclusive, comprehensive; hence all issues of life must receive its careful consideration. Whatever concerns man is the concern of the Church, whether of earth or heaven, whether of this or a future life. That is, religion, as conserved by the Church, is the all-embracing science; the various occupations of man are parts of the whole, called religion. This conception of the duties of the Church leads to many responsibilities.—PC24.
p.177
Educational Responsibility of the Church. Provision must be made for teaching the members of the Church, and all who care to listen, the philosophy and practice of life (the Gospel) which will guide men to happiness. The Church should be, first of all, a great teaching institution. Its teaching must make use of every device within human reach for impressing the truths of existence upon the minds of men. Above all, the Church must anchor its teaching to truth which is understandable and demonstrable to the human mind.—PC25.
p.177
Everything in heaven and on earth, is organized for the benefit, advantage, and exaltation of intelligent beings; therefore, there is nothing that is out of the pale of our faith. There is nothing, I may say, good or bad, light or darkness, truth or error, but what is to be controlled by intelligent beings; and we should learn how to take into our possession every blessing and every privilege that God has put within our reach, and know how to use our time, [p.178] our talents, and all our acts for the advancement of His Kingdom upon the earth.—D53.
p.178
Responsibility of the Church in Preserving Individual Freedom. In the midst of such wide participation in the affairs of modern life, the Church must ever teach man how to preserve his right of free agency, yet to develop and strengthen his will. That is perhaps the most difficult of the responsibilities placed upon the Church, but must ever be of foremost concern. When the will for righteousness, for obedience to law, for conformity to a higher will, has been developed, man rises most rapidly towards a fulness of happiness. The essential thought, however, must ever he that a man does not, except in his spiritual infancy, accept a statement merely because the Church or someone in authority declares it correct, but because, under mature examination, it is found to be true and right and worth-while. Conversion must come from within. That is the Church's platform in relation to its members. That also means that the members of the Church gradually approach the happiness offered by religion. Wise men do not throw the Church overboard because they have not satisfied themselves concerning every principle of the Gospel. Under the law of progression, every principle may in time find lodgment in the inner consciousness of the seeker.—PC26.
p.178
The Church and Practical Problems. The nearer the Church comes to the practical issues of life, the more serviceable it will be in promoting human happiness. This does not mean that the Church should interfere in any of the affairs of its members, for the free agency of man must never be violated; but it does mean that the principles of the Gospel have clarifying and cementing power among the perplexities of life. Educational, social, and economic problems have their spiritual equivalents. This is tersely said in a revelation given to Joseph Smith, "All things unto me are spiritual, and not at any time have I given unto you a law which was temporal—for my commandments are spiritual." (DC29:34-35.)—PC25.
p.178
Responsibility to Preach the Gospel. The voice of warning shall be unto all people, by the mouths of my disciples, whom I have chosen in these last days.—DC1:4.
p.179
[p.179] Therefore, go ye into all the world; and whatsoever place ye cannot go unto ye shall send, that the testimony may go from you into all the world unto every creature.—DC84:62.
p.179
O, ye Elders of Israel, who have received the Holy Priesthood, we have this work laid upon our shoulders, we have to take hold and build up this Kingdom or be damned. This is our condition; we cannot get away from it; the ancient Apostles could not, we cannot. It is the greatest dispensation God ever gave to the human family in any age of the world, and we are commanded to carry it forward. We cannot afford to treat lightly this work. We cannot undertake to serve God and mammon. We cannot undertake to serve the world and fulfill our missions as Apostles and Elders of the Lord Jesus Christ.—JD22:206. Wilford Woodruff.
7. The Spirit of Church Organization
p.179
Organization in general may be said to mean the methodical arrangement of the several parts of a structure into a harmonious whole, in order to give it system and means for use and action. Organization as applied to the Church is the orderly arrangement of its members and officers into a harmonious living body, for use and action.—PM9.
p.179
We are governed by law, because we love one another, and are actuated by long-suffering and charity, and good will; and our whole organization is based upon the idea of self-control; the principle of give and take, and of rather being willing to suffer wrong than to do wrong. Our message is peace on earth and good will towards men; love, charity and forgiveness, which should actuate all associated with the Church of Jesus Christ of Latter-day Saints. Ours is a Church where law is dominant, but the law is the law of love. There are rules which should be observed, and will be observed if we have the spirit of the work in our hearts; and if we have not the spirit with us, we have only the form of godliness which is without strength.—GD143. [p.180]
Chapter 15: Organization of the Church
1. Scriptural Injunctions*
p.180
The above offices I have given unto you, and the keys thereof, for helps and for governments, for the work of the ministry, and the perfecting ot my Saints.—DC124:143.
2. Need of Organization
p.180
The purpose of the Church is accomplished through the practices of the Church, and these in turn are made possible by means of a competent organization Purpose, plan and organization are interdependent; Due the organization determines the degree to which the practices may operate for the accomplishment of the purpose.—PC123.
3. Sufficiency of the Organization
p.180
The Church is provided with so many Priesthood organizations that no outside organization is necessary. There is no call for individuals to organize clubs, or special gatherings in social, educational, or national capacity, in order to express wishes or desires for reforms that can always be expressed in the organizations that already, exist in the Church. There is enough to do in the general ward organizations, under Church control, to fill requirements, to satisfy all righteous ambitions, and to develop the latent talent of the people. It is neither proper nor necessary to establish further public organizations under individual leadership, unsanctioned by the Church authorities. If further public organizations are required, they will be founded by proper authority, when it can be proved that there is indeed any need for them. Such separate action leads to clannishness, conflict and disunion, and is not pleasing in the sight of God.—GD353.[p.181]
CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS
OGANIZATION DIAGRAM
p.181
Note: ARROWS POINT IN DIRECTION OF HIGHER AUTHORITY AND JURISDICTION.
From The Organization of 13 Churches, by Rulon S. Howells Used by Permission of The Deseret Book Company
Assistants may be appointed to the above as need arises.
p.182
[p.182] Members of the Church are strongly advised not to become identified as members with any organization established for the benefit of any group which is antagonistic to the Church; is oath-bound, or is of such character as would cause members of the Church to lose interest in Church activities or interfere with the performance of their
Diagrammatic Representation of the Organization
and Government of the Church
Territorial Divisions Administrative Officers
General Authorities
THE WHOLE First Presidency
CHURCH Twelve Apostles (12)
Patriarch to the Church (1)
First Council of Seventy (7)
Presiding Bishopric (3)
General Officers
Historians and Presiding Officers and Boards of the
Auxiliary Organizations and Committees.
THE STAKE Stake Authorities
Stake Presidency (3)
High Council (12)
Other Stake Priesthood Officers
Stake Officers
Presiding Officers and Boards of the Auxiliary Organizations.
THE MISSION Mission Authorities
Mission President with two Counselors Missionaries
Mission Officers
Presiding Officers and Boards of the Auxiliary Organizations.
THE WARD Ward Authorities
The Ward Bishopric
Other Ward Priesthood Officers
Ward Officers
All Presiding Officers of the Auxiliary Organizations.
THE BRANCH Branch Authorities
The Branch Presidency
Other Branch Priesthood Officers
Branch Officers
All Presiding Officers of the Auxiliary Organizations.
p.183
[p.183] duties. This does not apply to any association that is free from the conditions above mentioned and that is organized for the commercial or general welfare of its members.—HI97.
4. The Priesthood Organization Described
p.183
I do not know of any more perfect organization than exists in the Church of Jesus Christ of Latter-day Saints today.—GD173.
p.183
When Joseph Smith was living, he was the President of the Church, and had two Counselors of his own selection, but sanctioned also by the Church, which always has a voice in all such matters. After Joseph Smith's death, Brigham Young was appointed President, by virtue of his being President of the Twelve Apostles, who stand next in authority to the Presidency. He has two Counselors, chosen from the Twelve.2 These are presented before the people and sanctioned by them. The First Presidency has authority over all matters pertaining to the Church.
p.183
The next in order are the Twelve Apostles, whose calling is to preach the Gospel, or to see that it is preached, to all the world. They hold the same authority in all parts of the world that the First Presidency do at home, and act under their direction. They are called by revelation and sanctioned by the people. The Twelve have a President. This Presidency is obtained by seniority of ordination.
p.183
There are then the Seventies. It is their office also to preach the Gospel to all the world. There is a presidency over each quorum. And again there are Seven Presidents with their President, who preside over the Presidents of the quorums of Seventy.
p.183
There are then the Elders, of whom there are many. It is their business to preach the Gospel in different parts of the earth where they are located, according to the circumstances; but they are not bound, as the Seventies are, to go to different parts of the earth, only as their [p.184] circumstances will admit. But they have power to preach, to baptize, to lay on hands for the gift of the Holy Ghost, and to attend to other ordinances of the Church.
p.184
There are then the Priests, whose duty it is to preach and baptize, but not to lay on hands for the gift of the Holy Ghost.
p.184
There are also Teachers, whose business it is to visit the members in the different branches of the Church where they live, and to see that they attend to their family duties, prayers, etc.; to watch over the spiritual interests of those under their care; and to see that there is no hard feeling, contention, evil speaking, or wickedness.
p.184
There are, then, Deacons, whose business it is to assist the Teachers and attend to the temporal affairs of the branches where they may happen to be situated.
p.184
There is then a Quorum of High Priests, of whom there are many. It is their business generally to preside over churches, and assist on councils as they may be directed, whether at home or abroad. But a Seventy, or an Elder, can do this in their absence, or when others have not been appointed.
p.184
There are also Evangelists, or Patriarchs.
p.184
The above is an outline of the organization for the purpose of preaching the Gospel to all the world, and carrying out the order of God as revealed unto His Church.—MS13:337-338. John Taylor.
5. Territorial Divisions
p.184
The Church functions through territorial divisions as provided for in the revelations to the Prophet Joseph Smith. This is increasingly necessary as the Church has increased in membership and as the members have scattered over the earth. Compact organization, finding access to every member, is a prime thought in the Gospel structure.—PC150.
p.184
The Stakes. The Church, outside of the mission field, is territorially divided into "Stakes of Zion." The word [p.185] stake as here used is a figure of speech, referring to the stakes driven into the ground to support the tent and its hangings. (Isaiah 54:2, 3.) They shall be called stakes, for the curtains or the strength of Zion. DC101:21.
p.185
Whenever a sufficient number of Latter-day Saints have gathered in one locality, a stake is usually organized. The stakes vary in membership from 1000 to 10,000, though there is no set number. A membership of about 4000 to 5000 is ordinarily the most effective in caring for the members.
p.185
Each stake has its own set of officers, its own organizations and activities all being practically alike throughout the Church.—PC150.
p.185
The Ward. Each stake in turn is divided into wards, with memberships varying, usually, from 400 to 1500. The ideal is a ward small enough for easy and effective service by the officers to the members of the ward, perhaps in the neighborhood of 600 souls. The ward is the ultimate unit of the Church. Every Church activity is found within and centers upon the ward.—PC131.
p.185
The Ward Branch. A group of members too small to officer and to carry on all the activities of a ward, may be partially officered and become a branch, commonly dependent upon the nearest ward, by which it is then supervised in part; though independent branches directly responsible to the Stake Presidency are occasionally formed.—PC151.
p.185
The Mission. The missions, with a relatively small and widely scattered membership, correspond roughly to stakes. For convenience they are divided into districts, which in turn are divided into mission branches, the ultimate units of the missions, corresponding to wards. The districts are temporary devices for mission administration. When the membership increases, the mission or part of it may become a stake, and the branches or some of them become wards.—PC151. [p.186]
6. Auxiliary Organizations or "Aids to the Priesthood"
p.186
The auxiliary organizations are helps in government to the Priesthood in the training and development of the members in different lines, with the teaching of the Gospel as an essential. They labor always under the direction of the Priesthood. They are: the Relief Society, the Sunday School, the Young Men's and Young Women's Mutual Improvement Associations, and the Primary Association.3 Under this head may also be considered the Church Department of Education, consisting of a university, colleges, institutes, student religious societies, and seminaries. The Genealogical Society forms a part of the Priesthood activity connected with temple work.4 Each of the auxiliary associations has a general presidency or superintendency of three at the head, under the direction of the First Presidency, with a general board of members who are appointed to visit the various stakes or missions. In like manner the stake auxiliary associations are organized with a stake board. The ward or board organization also consists of the presidency of three, with the other necessary officers and teachers associated. Mission auxiliary boards may be organized wherever required.—SP41.
7. Administrative Authorities
p.186
General. There are three kinds or classes of authorities and officers of the Church: (1) General, with Church-wide supervisory powers; (2) Stake or Mission, with jurisdiction limited to stake or mission affairs; and (3) Ward or Branch, operating within ward or branch confines.—PC155.
p.186
The First Presidency: consisting of three Presiding High Priests, a president and two counselors, preside over all affairs and activities of the Church. They are assisted [p.187] by Twelve Apostles, who in turn are assisted by the First Council of the Seventy. Also laboring under the direction of the First Presidency are the Patriarch to the Church, the Presiding Bishopric and the other general officers.—SP40.
p.187
Stake Administrative Authorities. Stakes of Zion are presided over by a council of three High Priests, a president and two counselors, who are chosen and set apart for this work under the direction of the Presidency of the Church and sustained by the members of the stake. The Stake Presidency control the affairs of their stake, and both Priesthood and auxiliary organizations, all of them, are under their presidency. The program to be followed by the ward organizations comes from the general boards through the stake boards, but the responsibility for carrying them out rests with the Bishopric as the presiding officers of the ward, though the stake organizations may give assistance. All matters pertaining to the ward should be done with the knowledge of the Bishopric.—PC162.
p.187
The Bishops of the wards, also, are accountable to the Stake Presidency, who thus directly govern their stake in a general way; and indirectly, all organizations of the stake.—PM16.
p.187
Ward Administrative Authorities. The responsible officers of a ward are the Bishopric, consisting of three High Priests, the Bishop and his two counselors.
p.187
All ward workers, Priesthood and auxiliary and Ward Teachers, report to the ward Bishopric.
p.187
Mission. A mission is presided over by a Mission President with counselors. He is responsible directly to the First Presidency or their duly appointed representatives. The Mission President is assisted by the regularly appointed missionaries, who, in the discharge of their callings, represent the Mission President and act for him.—SP40.
p.187
A mission branch is presided over by a branch president with two counselors, corresponding to the ward [p.188] organization in the stakes. The branch presidency direct branch affairs, as the Ward Bishopric direct ward affairs.—SP14.
8. Executive Functions
p.188
The most important duties of the Priesthood are of an executive character. It devolves equally upon the Priesthood to participate in the making of rules, regulations and laws, and to sit as judges to interpret such rules, regulations and laws, whether for the Church generally, or for individual members.5 The President of the Church is the chief executive; the President and his two counselors form the head executive council or quorum in the Church.—CQ99.
p.188
There never can be and never will be, under God's direction, two equal heads at the same time. That would not be consistent; it would be irrational and unreasonable; contrary to God's will. There is one head, and He is God, the head of all. Next to Him stands the man He puts in nomination to stand at the head on the earth, with his associates; and all the other organizations and heads, from him to the last, are subordinate to the first, otherwise there would be discord, disunion and disorganization.—GD145.
9. Legislative Functions
p.188
Usually the authorities of a particular jurisdiction or quorum take the initiative by first framing, and passing upon a measure, then submitting it to the proper body of the Church for acceptance or rejection. In thus performing [p.189] the legislative function the people act in a purely democratic manner.—CG98.
p.189
The Rule of Unanimity. In trying all matters of doctrine, to make a decision valid, it is necessary to obtain a unanimous voice, faith and decision. In the capacity of a quorum, the three First Presidents must be one in their voice; the Twelve Apostles must be unanimous in their voice, to obtain a righteous decision upon any matter that may come before them, as you may read in the Doctrine and Covenants. Whenever you see these quorums unanimous in their declaration, you may set it down as true.—D133.
10. Judicial Functions
p.189
The Judiciary of the Church comprises a system of courts vested in certain councils and special quorums.6—CG100.
p.189
The Law of Jurisdiction of Officers. The Bishoprics and the Presidents of Stakes have exclusive jurisdiction over the membership or the standing of men and women in their wards and in their stakes. I want to state that pretty plain—that is to say, it is not my duty, it is not the duty of the Seven Presidents of Seventies, nor of the Council of the Twelve Apostles, to go into a stake of Zion and try for membership, or for standing in the Church, any member of a stake or ward. We have no business to do it; it belongs to the local authorities, and they have ample authority to deal with the membership in their wards and in their stakes. The Bishops may try an Elder for misconduct, for un-Christian-like conduct, for apostasy, or for wickedness of any kind that would disqualify him for membership in the Church, and they may pass upon him their judgment that he is unworthy of fellowship in the Church, and they may withdraw from him their fellowship. Then they may refer his case to the presidency and high council, and it will be the duty of the Presidency and High Council of the stake to deal with him, even to the extent of [p.190] excommunication from the Church; and there is no remedy for this, only the right of appeal to the Presidency of the Church. If there may be, perchance, any injustice and partiality, lack of information or understanding on the part of the Bishopric, which may not be corrected and therefore might be perpetuated by the decision of the High Council, and the party aggrieved does not feel that he has had justice dealt out to him, he then has a right, under the laws of the Church, to appeal to the Presidency of the Church, but not otherwise.—GD132.
p.190
Jurisdiction of Church Courts. The jurisdiction of Church courts extends solely to cases of infractions of the moral law, wherein members are considered guilty of un-Christian-like conduct; and to the other violations of the laws, rules, and discipline of the Church.—CG165.
p.190
Punishments Inflicted by Church Courts. The Church applies only two kinds of punishment. The first and lightest is that of being disfellowshiped, which means that the hand of fellowship is withdrawn from the accused, who can not then officiate in the activities of the Church, though he may be present and partake of the spirit of all Church gatherings. In the course of time, if his conduct justifies it, he is again admitted into full fellowship by the tribunal that found him guilty. Rebaptism is not necessary.
p.190
The second punishment is that of excommunication. This means loss of membership in the Church. An excommunicated member can re-enter the Church only after showing full faith, and sincere repentance, by being baptized.—PC174.
p.190
Control of Administrative Authority Through the Judicial Process. Authority may be unrighteously exercised from the lack of intelligence or because of wickedness. Should a member of the Church note this, the procedure of correction is to notify the ward Teachers, who will try to settle the difficulty. If the ward Teachers do not succeed in this, the Bishop's court takes up the matter and, if needs be, passes it to the Stake Presidency and High Council, whence it may be appealed to the First [p.191] Presidency. Justice is meted out to all in the Church. If the people are dissatisfied with any officer they may refuse to sustain him at the time of the voting, which prevents him from exercising the functions of his office. In such voting the majority rule; though in the Church courts of justice there must be unanimity.—RT116.
p.191
Rehearings and Reinstatements. Excommunicated men who have held the Priesthood may be reinstated after proper repentance upon the recommendation of the tribunal that excommunicated them. This body can only authorize baptism and confirmation. Priesthood and Temple blessings may be restored only upon authority from the President of the Church.
11. Conferences and Council Meetings
p.191
The Church conducts regularly a series of conferences in which much of the business of the Church is done and the members refreshed and renewed in their faith.
p.191
There are three kinds of Church conferences: of Church-wide, stake-wide and ward-wide nature.7
p.191
The general conferences of the Church, ordinarily of three days' duration are held semi-annually, to include, if possible, October 6 and April 6, and usually in the Tabernacle in Salt Lake City. The various auxiliaries also hold Church-wide conferences: the Relief Society and the Sunday Schools semi-annually, at or near the time of the general Church conferences; and the Mutual Improvement and the Primary Associations annually, in early June. Special Church-wide conferences may be called at any time.—PC160.
p.191
Order in Councils. At a council of the High Priests and Elders (Orson Hyde, clerk), at my house in Kirtland, on the evening of the 12th of February (1834), I remarked that I should endeavor to set before the council the dignity of the office which had been conferred on me by the ministering of the angel of God, by His own voice, and by the [p.192] voice of this Church; that I had never set before any council in all the order in which it ought to be conducted, which, perhaps, has deprived the councils of some or many blessings.
p.192
And I continued and said, no man is capable of judging a matter, in council, unless his own heart is pure; and that we frequently are so filled with prejudice, or have a beam in our own eye, that we are not capable of passing right decisions.
p.192
But to return to the subject of order; in ancient days councils were conducted with such strict propriety, that no one was allowed to whisper, be weary, leave the room, or get uneasy in the least, until the voice of the Lord, by revelation, or the voice of the council by the Spirit, was obtained, which has not been observed in this Church to the present time. It was understood in ancient days, that if one man could stay in council, another could; and if the President could spend his time, the members could also; but in our councils, generally, one will be uneasy, another asleep; one praying, another not, one's mind on the business of the council, and another thinking on something else.—T69; see also DC88: 127-137.
p.192
All officers and members of Priesthood quorums are expected to attend stake quarterly conferences. A record should be kept by the quorum of the attendance of each member.—PM65.
p.192
The auxiliary organizations of the stakes likewise hold regular usually annual conventions.
p.192
Ward conferences are held annually at which ward business is brought before the membership. In some cases the auxiliaries of the ward may also hold annual or more frequent auxiliary conferences. Ward Mutual Improvement Associations hold joint services on the evening of the first Sunday of the month. [p.193]
Chapter 16: Some Principles of Church Government
1. Some Fundamental Principles
p.193
Importance of Knowledge in the Governing Process. Teach the people true knowledge, and they will govern themselves.—D146.
p.193
Freedom of the Individual to Obey or Reject Gospel Laws. The Gospel covenants are for those who believe and obey; municipal laws are for both saint and sinner.—D354.
p.193
Observance of the Principles of Religion. In the sincere observances of the principles of true religion and virtue, we recognize the base, the only sure foundation of enlightened society and well-established government.—D355.
p.193
The Church Gives Freedom. The Church of Jesus Christ of Latter-day Saints is the freest institution in the world.—GD69.
2. Importance of the Individual
p.193
The conception of the Church and its responsibilities places a high valuation upon the individual. If religion must enter every concern of every person, the value of the individual must be very great. Indeed, such high valuation is a necessary conclusion from the story of life. For each member of the human race the plan of salvation was formulated and put into operation. Within every human breast lie germs of progress which, throughout eternal existence, may transform a mortal man into an immortal being of God-like powers. In the light of this conception, the individual rises to huge, universal proportions.—PC27.
p.193
The Church, therefore, is more concerned with individuals than groups. It is well to know the average condition of the group as a whole, but it is more important to know the condition of those of the group who are lowest in happiness. The poorest, weakest, and the most needy must [p.194] ever be the direct concern of the Church. If these can be raised, the average will automatically rise. It was this principle, set forth by Jesus the Christ in the parable of the lost sheep, by which the Master left the ninety-nine secure in the fold, to find and return the one that was missing.—PC27.
3. The Concept of Theocracy in Church Government
p.194
What do I understand by a theocratic government? One in which all laws are enacted and executed in righteousness, and whose officers possess that power which proceedeth from the Almighty. That is the kind of government I allude to when I speak of a theocratic government, or the Kingdom of God upon the earth.—D354.
4. Priesthood Offices Versus Administrative Offices
p.194
A sharp division should be drawn between offices in the Priesthood and administrative offices in the Church. A man, to hold administrative Church positions, must hold the Priesthood, but not every Priesthood holder holds such administrative responsibility within the organized Church. A man may always exercise the power of the Priesthood for himself and his family, but in Church affairs only when so authorized by the proper presiding authority.—PC153.
p.194
Service For All Afforded in Administrative Capacity. We want it understood that we have fewer lay members in this Church, in proportion to the number of our membership, than you will find in any other church upon the globe. Nearly every man in the Church of Jesus Christ of Latter-day Saints holds the Melchizedek or the Aaronic Priesthood, and may act in an official capacity by authority of that Priesthood whenever called upon to do so. They are Priests and kings, if you please, unto God in righteousness. Out of this vast body of Priests we call and ordain or set apart our Presidents of Stakes and their Counselors, our High Councilors, our Bishops and their Counselors, our Seventies, our High Priests, and our Elders, upon [p.195] whom rests the responsibility of proclaiming the Gospel of eternal truth to all the world, and upon whom also rests the great and glorious responsibility of maintaining the dignity, the honor and the sacredness of that calling and Priesthood. So that nearly every male person in the Church, who has reached the years of accountability, is supposed to be, in his sphere, a pillar in Zion, a defender of the faith, an exemplar, a man of righteousness, truth and soberness, a man of virtue and of honor, a good citizen of the state in which he lives, and a staunch and loyal citizen of the great country that we are proud to call our home.—GD158.
p.195
Order of Authority. No man possessing a correct understanding of the spirit of the Gospel and of the authority and law of the Holy Priesthood will attempt for a moment to run before his file leader or to do anything that is not strictly in harmony with his wish and the authority that belongs to him. The moment a man in a subordinate position begins to usurp the authority of his leader, that moment he is out of his place, and proves by his conduct that he does not comprehend his duty, that he is not acting in the line of his calling, and is a dangerous character. He will set bad examples, he will mislead, he will lead others into error, having fallen into error himself; indeed he is in error the moment he acts contrary to and independent of the direction of his presiding officer; and if he continues in that course he will go astray entirely, and those who follow him will follow him astray.—GD185.
5. The Keys of the Priesthood
p.195
The Priesthood in general is the authority given to man to act for God. Every man ordained to any degree of the Priesthood, has this authority delegated to him.
p.195
But it is necessary that every act performed under this authority shall be done at the proper time and place, in the proper way, and after the proper order. The power of directing these labors constitutes the keys of the Priesthood. In their fulness, the keys are held by only one person at a time, the Prophet and President of the Church. He may delegate any portion of this power to another, in [p.196] which case that person holds the keys of that particular labor. Thus, the President of a temple, the President of a stake, the Bishop of a ward, the President of a mission, the President of a quorum, each holds the keys of the labors performed in that particular body or locality. His Priesthood is not increased by this special appointment, for a Seventy who presides over a mission has no more Priesthood than a Seventy who labors under his direction; and the President of an Elders' quorum, for example, has no more Priesthood than any member of that quorum. But he holds the power of directing the official labors performed in the mission or the quorum, or in other words, the keys of that division of that work. So it is throughout all the ramifications of the Priesthood—a distinction must be carefully made between the general authority, and the directing of the labors performed by that authority.—GD136.
6. Right of Free Agency not to Be Transcended
p.196
The law of free agency must not be transcended; nor is it permissible to do anything that will hinder, in the least, the progress of man. Therefore authority should be exercised only on a manner to benefit other individuals. Naturally, when a community accepts a body of laws, and officers are appointed by the people to enforce the laws, the punishment of the disobedient is not an interference with free agency, for all have accepted the laws. Only when a person withdraws from the community does the community law become inoperative with respect to him. Laws should be enforced.—RT113.
p.196
Respect for the Priesthood. There should be respect for the Priesthood of God, and when I speak of respecting the Priesthood, I do not mean merely the President of the Church nor the Apostles of the Church, nor the General Authorities of the Church. I mean them of course; but I also mean all those who hold the Priesthood. I bespeak respect for the Presidents of stakes; for Bishops of wards; and also for the priests, who teach the Gospel at the firesides of the people. I bespeak respect for the humblest of God's [p.197] servants, as well as for the highest; for it is all one authority; it all comes from God.—CR., 1901, 59, B. H. Roberts.
7. Responsibility of Officers
p.197
Obligation to Study and Teach. And now, behold, I give unto you a commandment, that when ye are assembled together ye shall instruct and edify each other, that ye may know how to act and direct my Church, how to act upon the points of my law and commandments, which I have given.
p.197
And thus ye shall become instructed in the law of my Church, and be sanctified by that which ye have received, and ye shall bind yourselves to act in all holiness before me—
p.197
That inasmuch as ye do this, glory shall be added to the kingdom which ye have received. Inasmuch as ye do it not, it shall be taken, even that which ye have received.—DC43:8-10.
p.197
Thou shalt take the things which thou hast received, which have been given unto thee in my Scriptures for a law, to be my law to govern my Church;
p.197
And he that doeth according to these things shall be saved, and he that doeth them not shall be damned, if he so continue.—DC42:59-60.
p.197
Appoint among yourselves a teacher, and let not all be spokesmen at once; but let one speak at a time and let all listen unto his sayings, that when all have spoken that all may be edified of all, and that every man may have an equal privilege.—DC88:122.
p.197
Obligation to Plan and Forecast Under Inspiration. When men are placed at the head of government who are actually controlled by the power of God—by the Holy Ghost—they can lay plans, they can frame constitutions, they can form governments and laws that have not the seeds of death within them, and no other men can do it.—D356.
p.197
And see that all these things are done in wisdom and order; for it is not requisite that a man should run faster [p.198] than he has strength. And again, it is expedient that he should be diligent, that thereby he might win the prize; therefore, all things must be done in order.—Mosiah 4:27.
p.198
Obligation to Cultivate and Serve Surrounding Membership. Those of you who have got the Priesthood, go and make friends among the individuals by whom you are surrounded; or select one and try to start his feelings, his faith, his circumstances, and his mind, and try to enlighten them; and if they are sinners, endeavor to save them from their sins, and bring them from their bondage in which they are placed, to participate in the light and liberty which, you participate in, for in this way you can do good through the information which the Lord has imparted to you. In this way you will discover that their minds will be drawn out towards you, and their affections will be gained and centered upon you.—JD4:241, Lorenzo Snow.
p.198
"Government By Consent": Freedom of Expression. We deny the existence of arbitrary power in the Church; and this because its government is moral government purely, and its forces are applied through kindness and persuasion. Government by consent of the governed is the rule of the Church.—RQA107.
p.198
There has been no instance in this Church of a person's being in the least curtailed in the privilege of speaking his honest sentiments. It cannot be shown in the history of this people that a man has ever been injured, either in person, property, or character, for openly expressing, in the proper time and place, his objections to any man holding authority in this Church, or for assigning his reasons for such objections.—D148.
p.198
I have had some people ask me how I manage and control the people. I do it by telling them the truth and letting them do just as they have a mind to.—D355.
8. The Necessity of Industry
p.198
Thou shalt not be idle; for he that is idle shall not eat the bread nor wear the garments of the laborer.—DC42:42.
p.199
A great many think that the Kingdom of God is going [p.199] to bless them and exalt them, without any efforts on their part. This is not so. Every man and woman is expected to aid the work with all the ability God has given them.—D444.
9. The Opportunity of Office Holding
p.199
Officers in the Church of Jesus Christ are called for two distinct purposes: First and foremost, to serve the people; and, secondly, to gain the development and enlarged understanding which always follow earnest service in a responsible position. It is an honorable privilege and a personal benefit to be allowed to serve in an official position in the Church; and an office, whatever it may be, should be accepted in a spirit of grateful appreciation.—BS7.
p.199
No person is required to accept an office in the Church. He is called to service, but accepts or refuses as he sees fit. Many of the blessings obtained from office holding result from the voluntary nature of the service. The refusal of a call leaves behind a lasting regret.
10. All Must Be Active
p.199
The ideal of the Church is to keep all members engaged in some form of Church service. This is really necessary, since, in the absence of a Priesthood class, the members are required to perform all the tasks of the Church. Such service is unpaid, therefore, care must be used to ask each member to give only a small part of his time for direct Church labor. The duties of Church service are consequently distributed among a very large number of persons, some of whom are less fitted than others for the work. However, active, faithful response to the calls that may come soon develops the backward workers and enables them to carry off their responsibilities to the full satisfaction of all concerned. Nevertheless, it becomes necessary for the leaders of the Church to use caution in selecting for the numerous positions those who by natural endowment are best fitted for the service required.—PC106. [p.200]
11. The Principle of Sacrifice and Service
p.200
Since all participate in the labors of the Church, the practice of an unpaid ministry follows. The principle of self-government carries with it the requirement of sacrifice. All members should be ready to devote a portion of their time, strength, natural endowment and acquired training to labors within the Church. The Church benefits those who participate in its practices: and whoever is helped must give to the Church in return. This principle is evident in all activities of the Church.—PC32.
p.200
Why, is a man called to act as President over a people?…He is called to act in such a position on the same principle as the Priesthood was given to the Son of God, that he should make sacrifice. For himself? No, but in the interests of the people over whom he presides.…At the present time it is too often the case that the men who are called to act in such positions, instead of thus acting according to their holy calling, use their influence, their Priesthood, the sacred powers conferred upon them, for their own benefit and that of their children and personal friends. This is highly improper, it is wrong and displeasing in the sight of God; and of this sin we are called upon to repent, by putting it away from us, and beginning to live the lives of Latter-day Saints, according to the sacred covenants we have entered into.—JD18:374, Lorenzo Snow.
12. The Family in Church Government (See Chapter 7)
13. Rotation in Office
p.200
Offices in the Priesthood, such as Elder, Seventy, High Priest are permanent possessions in the Priesthood. Offices of appointment, such as President of a stake, President of a High Priests' Quorum, President of a Mission, Superintendent of a Mutual Improvement [p.201] Organization, are temporary appointments and are assigned as missions which may terminate at any time without impairing or taking away from such officers their Priesthood. Rotation in such offices at times is beneficial and gives to others the opportunity of development.
p.201
Appointments to offices in the Church are temporary; there is no fixed length of service. The duration of service depends upon the needs of the Church, and the whisperings of the Spirit to those in a higher position of responsibility. A person who is released from office should harbor no ill feelings, but, rather, should feel grateful that he has enjoyed the privileges of official service; and the experience he has had should impel him to give better support to his successor in office.—BS8.
p.201
Historically, the general officers of the Church have, with few exceptions, continued in office for life or during good behavior. These twenty-six men are the only ones whose appointments in the past have not been of an indefinite term.—PC154.
14. Fitness of Officers
p.201
The First Consideration. The first consideration, when choosing officers, is fitness for the office, the ability to do the required work. Fitness is determined chiefly by the desire and effort to obey the laws of the Gospel. Those who will not try to live the Gospel are not fitted for official leadership no matter how bright and capable they may be. A person need not be perfect to hold office; none is without fault; but the Lord who looks upon us in mercy, requires of all, and especially of leaders, a broken heart and a contrite spirit, a recognition of His law and a resolution to comply with it. Other conditions of fitness are subordinate to spiritual willingness. Yet, naturally, a person's training and temperament for the work required and other factors of preparation are also considered in making official appointments.—BS8.
p.201
Relation of Power to Responsibility. Those who are the greatest in authority, are under the greatest restrictions; the law of their sphere is greater than that of those who are [p.202] less in power, and the restrictions and penalty of that law are proportionately greater; therefore they are under the greater obligation to maintain the virtue of the law and the institutions of God, otherwise confidence could not be reposed in them, but distrust and evil surmisings would be the result; disaffection would be found lurking in every avenue of society, and by thus severing the cords of union, it would prove the destruction of any people.—MS14:596.
15. General Duties of Officers
p.202
Those who accept official positions and the responsibility of leadership must be examples in their earnest attempt to live the Gospel and to perform their duties promptly and properly. Officers should inform themselves carefully concerning the duties of their office.
p.202
Efficient officers will plan their work ahead, so that, when meetings assemble, every detail is so provided for that the programs may be carried out to the satisfaction of all concerned. Preparedness and punctuality are two of the most important qualities of a leader.—BS9.
p.202
Who Presides at Meetings? The Priesthood bearer presides over his family, and may always exercise the inherent power of the Priesthood in behalf of himself and his family. Within the organizations of the Church, Priesthood or auxiliary, he may exercise the authority of the Priesthood only as called into service and directed by those holding official positions in the Church. For example, the special function of the office of a High Priest is to preside. Yet a High Priest may be a member of a ward Mutual Improvement Association presided over by an Elder called by the Bishop to be the ward superintendent. Merely because of his office, the High Priest would have no right to undertake the direction of the M. I. A. or any other meeting. Or, an Elder, Seventy, or High Priest may attend without any right of presidency a meeting of a Ward Relief Society, presided over and conducted by a woman duly called to the position by constituted ward Priesthood authorities. Every officer of any Church organization, Priesthood or auxiliary, possesses authority delegated to the man [p.203] or woman, by one holding the proper official Priesthood authority, in the ward, stake or Church.
p.203
Within the official body of the Church the case is somewhat different. The person in a meeting holding the highest official authority does not preside, except when he is acting in his official capacity by appointment. Thus the Stake President conducts a stake quarterly conference under the direction of the member of the First Presidency or their representative who may be present. In a regularly called ward meeting attended by a member of the Stake Presidency or an appointed representative, while the Bishop is not relieved of his right and duty to preside, he presides or conducts the meeting under the direction of his superior officer who is present. Should the Stake Presidency enter a Relief Society, a Y.W.M.I.A., or Primary meeting, stake or ward, the duly appointed sister would preside or conduct the meeting, but with due regard to the wishes of the higher official authorities present. However, should a man who holds the Priesthood but has no official stake or ward position, visit a meeting, the presiding officer need not consult him.
p.203
The line of authority in such cases is very clear. The Presidency of the Church have the right of authority in all meetings in the Church, Priesthood or auxiliary; the Stake Presidency have a similar right in all stake meetings, and the Bishopric in ward meetings. The same rule applies to the auxiliary organizations. For example, Sunday School authorities, General, Stake and Ward, preside at all Sunday School meetings, but always under the direction of the official Priesthood, First Presidency, Stake Presidency, or Bishopric as the case may be. So with all other auxiliaries or helps to the Priesthood.
p.203
Minutes of meetings should state the name of the person who actually presided, that is, conducted or took charge, and it would be sufficient to mention in addition the presence, if any, of the higher official authority. Any further refinement of statement would imply lack of acquaintance with the order of authority in the Church.
p.203
In the two divisions of the M. I. A., good sense and common courtesy would direct that the young men and [p.204] the young women would in turn conduct joint meetings, and their several minutes should faithfully report the facts in the case. Similarly, in all organizations it is a wise practice to have the president and his counselors take charge of meetings in rotation. Counselors should be used. The presence of the Stake President, reported in the minutes, would indicate that, if a counselor conducted the meeting, it was under proper appointment.
p.204
The order here presented would hold in the missions for branches and districts as well as in the wards and stakes of Zion. Wise leaders will not undertake to interfere with the regular performance of duty by those men or women, whom they have called into service.
16. Training for Leadership
p.204
The Church is without a special Priesthood class, and is governed and taught by all members, usually in rotation. It becomes necessary, therefore, to include in the activities of the Church, training for leadership. Since all men may hold the Priesthood, and all women may participate in the direction of the auxiliary activities of the Church, the general practice of the Church must provide training in leadership. Every member may be called to a position of leadership, and every member should be trained for such a call. This objective may be discerned in the established practice of the Church.—PC32.
p.204
Let those called Latter-day Saints so learn wisdom as to carry out the true principles of government, that they may be able to govern and control all things wisely.—D358.
p.204
So dissimilar are the governments of men, and so diverse are their laws, from the government and laws of heaven, that a man, for instance, hearing that there was a country on this globe called the United States of North America, could take his journey to this place without first learning the laws of governments; but the conditions of God's kingdom are such, that all who are made partakers of that glory, are under the necessity of learning something respecting it previous to their entering into it.—T51.
p.204
[p.205] Trust in Church Leaders. In conclusion we would say that the Latter-day Saints by this time should be well settled in the conviction that God has established His Church in the earth for the last time, to remain, and no more to be thrown down or destroyed; and that God's house is a house of order.
p.205
The presiding quorums of the Church will always be composed of such men, they will be chosen in such manner, that the Saints can be assured that solid wisdom, righteousness, and conscientious adherence to duty, will characterize the policy of those who are entrusted with the administration of the affairs of the Church. While, from time to time, as the work of the Lord may have need of their services, men of exceptional talents and abilities will develop among the people of God; and without disorder or eruption or excitement, they will be called of the Lord through the appointed agencies of the Priesthood and Church authority, to positions that will afford them opportunity for service. They will be accepted by the Saints in the regular order, appointed by the law of the Church.—GD381.[p.206]
Chapter 17: Judicial Provisions
1. The Jurisdiction of Church Courts
p.206
The jurisdiction of Church Courts extends solely to cases of infractions of the moral law, wherein members are considered guilty of "un-Christian-like conduct," and to other violations of the laws, rules, and discipline of the Church. A Church court would never undertake to reverse a decision of the courts of law, neither would it take notice of matters for which the civil law makes provisions, except in cases where wickedness and depravity are evidently manifest. In such instances a person might be condemned in both courts.
p.206
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. 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.1 (DC 134:10, 11.)—CG165.
2. Personal Settlement of Misunderstandings
p.206
Members of the Church should attempt to settle their own difficulties, instead of bringing them before the Church. The Priesthood ward teachers should secure, if [p.207] possible, friendly reconciliations among contending members. It is only when these, the best means, fail, that disputes should be brought before the officers of the Church for examination and judgment.
p.207
The repentant person acknowledges that he has been in sin, first to himself, then to the Lord and, also, to the persons he has offended or who have a right to know.
p.207
If the fault is only between him and the Lord, humble confession to the Lord is sufficient; if against a brother, acknowledgment to him is required; and if against the law, order and discipline of the Church, to the proper officers of the Church.—PC173; see DC42:88-92.
3. Seeking Counsel
p.207
In case it is necessary to call in the Priesthood as a third party, there is a proper order in which this should be done. If no conclusion can be arrived at, in a difficulty or difference between two members of the Church, the ward teachers should be called to assist; failing then, appeal may be made to the Bishop, then to the High Council of the Stake, and only after the difficulty has been tried before that body should the matter ever come before the general Presiding Quorum of the Church. It is wrong to disregard any of these authorized steps, or authorities.—GD160.
p.207
We often find instances where the counsel and advice and judgment of the Priesthood next in order is entirely overlooked, or completely disregarded. Men go to the President of the Stake for counsel when, in reality, they should consult their Teachers or Bishop; and often come to the First Presidency, Apostles or Seventies, when the President of their Stake has never been spoken to. This is wrong, and not at all in compliance with the order of the Church. The Priesthood of the ward should never be overlooked in any case where the Stake Authorities are consulted; nor should the Stake Authorities be disregarded, that the counsel of the General Authorities may be obtained.—GD161. [p.208]
4. Confession and Forgiveness
p.208
In practice, the repentant person should confess his sin to the Bishop of his ward or president of his branch, with one witness present. Unless the offense is of a public nature, the matter should go no further; and those who receive the confession should not divulge the information with which they have been entrusted.
p.208
Confession must be accompanied by a complete turning away from sin, if the repentance is genuine. It is by this test that repentance is measured. The officer to whom confession has been made, can judge of the sincerity of the repentance by the later actions of the individual.—PC174.
p.208
The person whose sin is known or suspected, but who denies the fact or does not repent by confession and a new mode of life, renders himself liable to the official censure and punishment of the Church. He is called before one of the tribunals of the Church, where his case is heard and judgment rendered—PC174.
p.208
Treatment of Excommunicants and Disfellowshiped Members. Members who have been disfellowshiped or excommunicated should not be avoided or persecuted by the membership of the Church. On the contrary, they should be dealt with kindly and prayerfully, in the hope that they may turn from their mistakes, and receive again the full privileges of Church membership. Every effort should be made to show love to such persons, so that they may be encouraged to live so as to merit, again, the full privileges of the Church.—PC175.
p.208
Disfellowshipment may be terminated, and the person restored to fellowship in the Church, in evidence of sincere repentance and full compliance with the conditions imposed, only by action of the tribunal that dealt with the case or by that of the tribunal having superior jurisdiction. In every instance of application for restoration, after disfellowshipment by a Bishop's Court, the approval of the respective Stake Presidency must be obtained.—HI107.
p.209
Women who have received their endowments and [p.209] have been excommunicated from the Church, if they repent, should have these blessings restored to them after being baptized into the Church. Inasmuch as women do not hold the Priesthood, it is unnecessary to submit each case for the written approval of the President of the Church, but members of the Council of the Twelve, when visiting the stakes, may investigate each case on their own responsibility and restore former blessings upon women who had been reconfirmed members of the Church, having had that authority delegated to them in advance by the President of the Church. Therefore, such persons do not need to take their temple endowments again. RC1, August 13, 1925.
5. Offenses Against the Church
p.209
There are really only three kinds of offenses of which the Church takes cognizance. First and most serious is the breaking of the moral law in any of its divisions. Second, deliberate disobedience to the regulations of the Church, which renders a person liable to such punishment as the Church can properly mete out to its members. Third, the incorrect interpretation of doctrine, coupled with an unwillingness to accept the correct view after proper explanations of the doctrine have been made. The first two types of violation are of conduct, the third of belief. All imply non-conformity to the practices of the Church or non-acceptance of its teachings.—PC164.
6. Church Punishments
p.209
The Church can try offenders only for their membership in the Church. Any further punishment is in the hands of the civil courts. Members of the Church may either be disfellowshiped or excommunicated. A person who is disfellowshiped is denied the privileges of Church fellowship, until such time as he, having changed his course of life, is reinstated into full fellowship. Excommunication, however, means complete severance from the Church. The excommunicated person can regain membership only by baptism, as if he had never been a member before.—PC164, see also MH146.[p.210]
7. Primary Duty of Church Tribunals
p.210
It should always be remembered that the Church exists to save, not to condemn man. Every effort should be made to have contending parties settle their own difficulties, with the aid of ward Teachers if necessary; and to induce those who have erred to tread the way of forgiveness and thus make unnecessary the calling together of a Church tribunal of justice.
p.210
Should it be necessary to call a person to a Church trial, those composing the council must use every endeavor to bring about reconciliation or confession in humility. Excommunication should be the last resort.
p.210
All should be eager to keep those who are in the Church in full fellowship with the community of Saints.—PC164.
8. Right of Appeal
p.210
Any person found guilty of a properly preferred charge, who feels that he has been unjustly dealt with, has the right of appeal to the higher courts provided for in the revelations.2—PC175.
9. Judges By the Law of the Land
p.210
Judgments by the law of the land are respected by the Church. A decision by a civil court is held to be a sufficient basis for Church action.—PC175.
10. Church Tribunals of Justice
p.210
Church Councils of Justice. Three standing courts or councils of justice exist in the regularly organized wards and stakes, and in the Church as a whole.3 These are, in ascending authority:
1. The Ward Bishop's Court. [p.211]
2. The Stake High Council.
3. Council of the First Presidency.
p.211
The Ward Bishop's Court consists of the Bishop of the ward and his two counselors. The jurisdiction of this court is limited to members of the ward presided over by the Bishop, unless upon a change of venue he is directed by the Stake Presidency to hold court in some other ward. This court can inflict the extreme penalty of excommunication from the Church upon lay members or members of the Aaronic Priesthood found guilty; but only disfellowshipment upon men holding the Melchizedek Priesthood, though it may refer them to the Stake High Council for further action. (DC42:84-92; 134:10, 11.) Appeals from the decisions of this court may be made to the Stake High Council.
p.211
The Stake High Council consists of twelve High Priests, presided over by the Stake President, assisted by his two counselors. Its procedure is patterned after the High Council first organized February 17, 1834, at Kirtland, Ohio, and presided over by the Prophet Joseph Smith.—DC102.
p.211
Appeals from the Ward Bishop's Court come before the Stake High Council, though hearings may also originate there. Only the most important matters should come before the Stake High Council. Appeals from the decisions of the Stake High Council may be made to the First Presidency.
p.211
The Council of the First Presidency consists of the President of the Church and his two counselors, who constitute a body competent to decide any or all cases that may arise in the Church. If for any reason the Presidency desire assistance, they "shall have power to call other High Priests, even twelve, to assist as counselors." (DC107:79.) One of the more important functions of this council is to review appeals from any of the Church courts. (DC102:27.) The decisions of this council are final.—PC165. [p.212]
11. Special Tribunals
p.212
The revelations provide for three special Judicial Councils.
1. The Presiding Bishop's Court.
2. The Council of High Priests abroad.
3. The Traveling High Council of the Twelve Apostles.
p.212
The Presiding Bishop's Court consists of the Presiding Bishop with his two counselors, and twelve High Priests especially chosen for the purpose. It is a tribunal extraordinary, from which there is no appeal, to be convened if it should be necessary to try a member of the First Presidency for crime or neglect of duty.—DC107:76, 82-83.
p.212
The Council of High Priests abroad is another extraordinary council which may be convened outside of the stakes or organized missions of the Church to adjust important difficulties or to meet emergencies. Under the present organization of the missions of the Church, this Council is not required.
p.212
The Traveling High Council of the Twelve Apostles have authority to take notice of any question pertaining to the Kingdom of God. Their decisions, if made in righteousness, are final and admit of no appeal, though they may be reviewed and reversed by the First Presidency if made in unrighteousness. (DC.102:30-32; 107:32.) In practice, the Council of Twelve Apostles do not travel in a body, but go out separately under appointment of the First Presidency, and act under their instructions. As they travel about, they represent the First Presidency.—PC166.
12. Decisions
p.212
All decisions are made by the presiding officer; then sustained by the members of the court. The sustaining of the decision must be unanimous to make it fully acceptable.—(See section 8, above.) [p.213]
13. Council of the First Presidency
p.213
This Council is the highest of all. It consists primarily of the President of the Church and his two counselors, who constitute a body competent to decide any and all cases that may arise in the Church. However, if, for any important reason, the Presidency desire assistance, they "shall have power to call other High Priests, even twelve, to assist as counselors." (See DC107:79.)—CG184.
p.213
Original Jurisdiction Over Bishops and Certain High Priests. And again, no Bishop or High Priest who shall be set apart for this ministry shall be tried or condemned for any crime, save it be before the First Presidency of the Church;
p.213
And inasmuch as he is found guilty before this presidency, by testimony that cannot be impeached, he shall be condemned;
p.213
And if he repent he shall be forgiven, according to the covenants and commandments of the Church.—DC68:22-24.
p.213
This Council or Court is co-extensive with the jurisdiction of all other councils and courts of the Church; that is, it may take notice judicially of a matter concerning any member, officer, or organization; in other words, it has original jurisdiction. But its most important function is that of a Court of Appeal. (DC102:27.) It reviews on appeal or writ of error, the final decision of any of the Church courts. And if it discovers any irregularities, errors or omissions in the findings of any of these tribunals, it may order, a rehearing. On the other hand, if it finds that any case which has been appealed was regularly heard, and was decided upon the facts and according to the laws of the Church, it will affirm the same, and its decision is final.—CG184; see also DC107:78-81.
14. Traveling High Council of the Twelve Apostles
p.213
This Council when abroad may take notice of any question pertaining to the Kingdom of God, judicial or [p.214] otherwise. Within their sphere of action their decisions, if made in righteousness, are final and admit of no appeal. They can, however, be called to account in two ways: (1) by the First Presidency in case of transgression (DC102:30-32), and (2) by a general assembly of the several quorums forming the spiritual authorities of the Church, in case their decision is made in unrighteousness.—DC107:32. The Twelve may be directed at any time by the Council of the First Presidency to sit as a judicial body upon any matters arising in the Church.
p.214
The Twelve as a Council "form a quorum, equal in authority and power to the three Presidents previously mentioned;" that is, the quorum of the First Presidency.—CG191.
15. Council of High Priests Abroad
p.214
This Council was instituted for the adjustment of important difficulties, and for meeting emergencies which might arise outside of the organized Stakes of Zion. It is now unnecessary, as there is ample provision for all cases in the regular organizations of the Church.—CG189.
16. Presiding Bishop's Council
p.214
Should the occasion ever arise that one of the First Presidency must be tried for crime or neglect of duty, his case would come before the Presiding Bishop with his counselors, and twelve High Priests especially chosen for the purpose. This would be a tribunal extraordinary—from which there is no appeal.—CG187.
17. Procedure of Ward Bishop's Court
p.214
Trials involving the fellowship or membership within the Church must be conducted in an orderly, precise and correct manner. That is the spirit of all Church work. Excommunication can occur only after such regular procedure. Even if a person asks to have his name stricken [p.215] from the Church records, and his membership canceled, his case must be heard by the proper council.—PC165.
p.215
The procedure for a trial in a ward or mission branch is as follows:
p.215
"(1) The complaint is drawn up and signed by the accuser and attested by the Bishop. (2) The summons is issued, in which a reasonable time is given for the accused to appear for trial. (3) When ready for trial, the court is opened with prayer. (4) The complaint is read and the accused is asked to plead, if his written answer is not already filed. (5) If he plead "guilty," judgment is rendered. (6) If he plead "not guilty," the trial goes on. (7) Witnesses are examined to establish the truth of the charge. (8) Then witnesses are examined for the defense, and the accused may also testify in his own behalf. (9) The evidence of each witness is taken in writing by the clerk. (10) The testimony is read to the witness, errors corrected, then the witness signs it. (11) After all evidence is given, the Bishopric renders its decision. (12) The decision is written on a blank prepared for that purpose. (13) The accused should receive a copy of the decision. (14) If the accused holds the Melchizedek Priesthood, and the Bishop's Court recommend that he be excommunicated, a report is made at once to the High Council. (15) All papers entered in their consecutive order in a book kept for that purpose, make a complete record of the case."
p.215
The presiding officer must render the decision, and then ask the Council to sustain the decision. To be of full force the sustaining vote of the Council should be unanimous.—PC168.
p.215
The Complaint. Accusation by one member against another, or by the ward Teachers against any member, is to be made in writing and must contain all essentials of the charge, so that the accused may be definitely informed as to what allegations he is to answer. It may be that the accuser is not conversant with the usual type of complaint, and he may present his accusations in the form of a letter; and such a letter may be accepted by the Bishopric as the complaint in the case, provided it definitely sets forth the charges. A convenient form of complaint follows: [p.216]
(Place and Date)
To the Bishopric of ________ Ward ________ Stake of Zion.
Dear Brethren:
I (or we) (full names of accusers), hereby make to you a charge of evil (or unjust, or wicked, or un-Christian-like) conduct against (full name of accused): and in support thereof allege as follows:
_______________________________________________
_______________________________________________
I (or we) respectfully suggest that the above-named accused be called to answer this complaint, before yourself as the Bishop's Court of this ward.
_______________________________________________
_______________________________________________
p.216
When a written complaint reaches the Bishopric, they should have made a copy or copies for delivery to the accused person or persons in the case; but the original complaint must be retained by the Bishopric.—HI102.
p.216
A Summons is a paper which cites the accused person to appear before the court to answer to the charges preferred against him. This document is signed by the Bishop and the Clerk. This paper should be placed in the hands of two Teachers for service, that they may testify if required that the accused has been notified to appear.
Form No. 2—In the ________ Ward of the ________ Stake of Zion, Church of Jesus Christ of Latter-day Saints ________________________________ accuser, against ___________________________ accused. To __________ (state here name of accused) __________________________
Greeting:
You are hereby requested to be and appear before me the undersigned, at (state here place for holding trial) ________ Stake of Zion, at ________ o'clock ____ m., on the _________ day of _________ 19 ____ to answer a [p.217] charge filed against you by said accuser. Said accusation is made against you for un-Christian-like conduct, and reads as follows: ________________________________ (state here briefly nature of charge) And you are hereby notified that if you fail to appear and answer as above required without reasonable excuse, you will be dealt with according to the evidence, and the law of the Church in such matters.
______________________________ Bishop.
Dated this________ day of ________19 ____
Return of the Teachers.
We hereby certify that we have served the within summons by delivering a true copy thereof to _________ (state name of accused) ________ Teachers—CG168.
p.217
Citation. The foregoing instructions apply more particularly to the trial of individual cases in which one person accuses another on allegation of personal grievance. Besides such cases, there may be instances of wrongdoing, such as violation of the law and order of the Church, teaching of false doctrine, disobedience to Church regulations and requirements, encouraging any or all such evils by example or by open or covert advice—in none of which is any one member of the Church personally injured or aggrieved more than others. It may be that no person comes forward as an accuser. Under these conditions, it is the duty of the Bishopric to appoint two or more men of discretion, who hold the Melchizedek Priesthood, to investigate the case and to make accusation in due form if findings so warrant.
p.217
However, in cases of reputed wrong-doing wherein no accuser appears, the Bishopric should cite the alleged wrong-doer, as well as witnesses, to appear before the Bishop's Court for investigation or trial. A convenient form of citation follows:
(Place and Date)
In the _________ Ward of the________ Stake of Zion.
To_________
Dear Brother (or Sister):
You are hereby requested to appear before the [p.218] Bishop's Court of this ward at (place of meeting) on the________ day of ________ 19____ at _________ o'clock (a.m. or p.m.) for investigation of alleged wrong-doing on your part as follows: (Statement of important points to be inquired into or investigation to be made.) You should be present, with witnesses, if you desire them, at the place and time specified. If there is any good reason why you cannot be present, kindly notify the under-signed in due time. In the event of your absence, without excuse, action must necessarily be taken in accordance with the evidence and the established procedure of the Church in such matters.
_________________________ Bishop
p.218
A copy of the citation should be served on the person to whom it is addressed by two or more Teachers, or by others holding the Melchizedek Priesthood, appointed by the Bishopric; and the persons making service should certify their action to the Bishop, in the manner prescribed for the service of a summons.
p.218
The procedure in a case brought before a Bishop's Court by citation, and the decisions rendered therein, are equally valid and binding as in cases tried on complaint and summons.—HI103-104.
p.218
Invitation of Witnesses. In cases coming before the Bishop's Court, the Bishopric may invite witnesses to appear and testify as to their knowledge in the matter. They should first be consulted by the bishopric in order to determine the extent of their knowledge of the facts and their willingness to give the evidence. If any witnesses object to the giving of testimony, undue pressure should not be brought to bear upon them.—HI104.
p.218
Objection to Personnel. If either party to a case set for trial in a Bishop's Court objects to the personnel of the court, he must present his objections, together with an adequate statement of reasons therefor, in writing, to the Bishop, who will forthwith report the matter to the Stake Presidency. It is within the power of the Stake Presidency, if they deem the reason set forth by the objector to be real [p.219] and sufficient, to transfer the case to some other Bishopric within the stake, for hearing and decision. Under direction of the Stake Presidency, the High Council may assume original jurisdiction in such cases, as in any others arising in the wards of the stake.—HI104-105.
p.219
Trial Procedure. The Bishop and his counselors sit as a trial court. When, through disability, one or both of the counselors are unable to attend, or are disqualified, the Bishop may appoint one or two High Priests to sit with him as members of the Bishop's Court for the hearing of the particular case at issue; but the names of such specially appointed High Priests must first be submitted to and be approved by the Stake Presidency.
p.219
The proceeding should be opened and closed with prayer. The court should decide and announce before the hearing is begun whether witnesses, other than the signer or signers of the complaint, shall be allowed to be present throughout the proceedings, or be brought in one by one, as their testimony is called for. Any ruling on this point must apply equally to witnesses on both sides. The order of procedure outlined below should be followed in the trial.
p.219
A full record of all proceedings, including the essential parts of the testimony given by each witness, must be made by the ward clerk, or other person or persons appointed by the court to act as clerk or clerks at the trial.
p.219
The complaint is read by the clerk, or by one of the court, and the service of complaint and summons is announced. The accused is called upon to make an answer. If the answer be an acknowledgment of guilt, the court may inquire as to the facts and will then, or later, render a decision. If the accused denies the charges, the trial is to proceed. The accuser or accusers first testify, or make a statement of the case, and then the court calls upon his witnesses, one by one, to testify. Cross-examination of the accuser and other witnesses may be made by the accused. The court will rule on any question as to the admissibility of evidence, or the like, and must maintain orderly procedure, with due regard to the rights of both parties.
p.219
When all the evidence on the part of the accuser has been heard and recorded, the accused may testify in his [p.220] own behalf, and the court will call his witnesses, one by one, to testify. The court may question any witness both on direct and cross-examination.—HI105-106.
p.220
Procedure in Rendering Decisions. After all the testimony has been heard and recorded, the three members of the court may consult among themselves and formulate their decision; or if the court desires further time for consideration, the case may be taken under advisement and the session be adjourned to a fixed date. The decision is announced by the Bishop; and if it be concurred in by his counselors, or by one of them, it stands as the decision of the Bishop's Court; but a conclusion of the counselors, in which the Bishop does not concur, is not a decision of the Bishop's Court. In such an instance the case must be retried or be referred to the Stake Presidency, who will determine as to further procedure.
p.220
A written copy of the decision, signed by the Bishop, is to be furnished each of the parties to the case as soon as possible after the decision is rendered.—HI106.
p.220
Recording of Action Taken. In the case of persons who have been disfellowshiped or excommunicated from the Church, entry should be made on the Ward Record of Members and the record of proceedings of the Bishop's Court and of the High Council should be entered in the ward historical record, so that if a certificate of membership is requested for a disfellowshiped person, there should be written across the face of the certificate of membership in bold letters, the word "Disfellowshiped," giving the reason. HI108.
p.220
No records should be made of minor transgressions of young people who make confessions and are forgiven, or of cases of similar character and strictly private nature, when so considered by a Bishop or a Bishopric. But a record should be made of any cases tried in the regular way by a Bishop's Court.
p.220
Where there is gossip in a community concerning alleged transgression, the Ward Teachers should make diligent inquiry. If they are satisfied that transgression does exist, it should be reported to the Bishop. It then becomes [p.221] the duty of the Bishop to make further investigation and to act accordingly.
p.221
The regulation of confessions should be left to the Bishopric of the ward in which the wrong-doing occurs. Each case should be considered by them on its own merits, and disposed of according to the publicity already given to it. For instance, where persons guilty of adultery or fornication confess their sin, and their transgression is known to themselves only, the confession to the Bishopric should not be made public or be recorded. But where publicity has been given to it the confession should be made before the Priesthood of the ward at the regular weekly Priesthood meeting; or if it be deemed advisable that a still more public confession be made, it should be at the monthly fast meeting and not at the regular Sacrament meeting.
p.221
Confession of women may be made to the Bishopric of the ward, and they may make such explanations to the Priesthood as may be considered necessary. The object of this restriction is to confine the confession as much as possible to the circle acquainted with the wrong-doings and to avoid spreading the knowledge of sin, in accordance with the revelation in the Doctrine and Covenants, Section 42:89, which says that such things "shall be done in a meeting, and that not before the world."
p.221
It is difficult to give any set rule for the handling of cases involving moral conduct. Each case should, of course, be considered on its merits and according to the seriousness of the offense.
p.221
The prevailing opinion in cases involving young unmarried couples who are obliged to marry is to be as lenient as possible, considering always their future lives and the effect which unnecessary publicity may have upon them. Too severe action often defeats the ends of justice. This would be more harmful to the individuals, to their families, and the community than any good which it is hoped to accomplish by drastic measures. If transgressions are known only to the persons involved and they appeal to the Bishop of the ward in the spirit of repentance for forgiveness, it is perfectly proper that the case be heard [p.222] by the Bishop of the ward only, who will in wisdom consider the facts and render such decision as his good judgment may dictate. If the Bishop feels that they should be forgiven and reinstated to their privileges in the Church, it is his right to take such action and avoid further publicity. We believe that young people should have every chance of redemption and the possibility of a successful life, if proper and satisfactory amends are made, without the stigma of their error accompanying them throughout their lives.
p.222
Of course, in cases of immoral conduct which have become public knowledge and an offense against the community, more drastic measures may be required. If a young couple under such conditions have made amends as far as possible by marrying in good faith, and if in conference with the Bishopric they manifest the spirit of repentance, it would be proper, where the case has become public, for them to arise in fast meeting and, without stating the nature of the transgression, express the desire to repent and obtain forgiveness for any wrong that they may have done and to go forward and live in harmony with the principles of righteousness.—HI98-100.
p.222
Proceeding Against Members in Civil Custody. In the event that any member of the Church should be convicted in the criminal courts and imprisoned, it is necessary in case of proposed proceedings against him in the Bishop's Court, that he should be present at the hearing; or, if agreeable, give his deposition in writing. If there is any indication of the spirit of repentance on his part, or even if there is not, it is very desirable that he should be visited by the Bishopric, or if inaccessible should be written to, and encouraged in kindliness and tact, to cultivate faith and determination to live right. HI107-108.
18. Procedure of High Council Trials
p.222
Instructions for Organization and Procedure. Whenever a High Council of the Church of Christ is regularly organized, according to the foregoing pattern, it shall be the duty of the twelve councilors to cast lots by numbers, [p.223] and thereby ascertain who of the twelve shall speak first, commencing with number one, and so in succession to number twelve.
p.223
Whenever this council convenes to act upon any case, the twelve councilors shall consider whether it is a difficult one or not; if it is not, two only of the councilors shall speak upon it, according to the form above written.
p.223
But if it is thought to be difficult, four shall be appointed; and if more difficult, six; but in no case shall more than six be appointed to speak.
p.223
The accused, in all cases, has a right to one-half of the council, to prevent insult or injustice.
p.223
And the councilors appointed to speak before the council are to present the case, after the evidence is examined, in its true light before the council; and every man is to speak according to equity and justice.
p.223
Those councilors who draw even numbers, that is, 2, 4, 6, 8, 10, and 12, are the individuals who are to stand up in behalf of the accused, and prevent insult and injustice.
p.223
In all cases the accuser and the accused shall have the privilege of speaking for themselves before the council, after the evidences are heard and the councilors who are appointed to speak on the case, have finished their remarks.
p.223
After the evidences are heard, and the councilors, accuser and accused have spoken, the president shall give a decision according to the understanding which he shall have of the case, and call upon the twelve councilors to sanction the same by their vote.
p.223
But should the remaining councilors, who have not spoken, or any one of them, after hearing the evidences and pleadings impartially, discover an error in the decision of the president, they can manifest it, and the case shall have a re-hearing.
p.223
And if, after a careful re-hearing, any additional light is shown upon the case, the decision shall be altered accordingly.
p.223
But in case no additional light is given, the first decision shall stand, the majority of the council having power to determine the same.
p.224
[p.224] In case of difficulty respecting doctrine or principle, if there is not a sufficiency written to make the case clear to the minds of the council, the president may inquire and obtain the mind of the Lord by revelation.
p.224
The High Priests, when abroad, have power to call and organize a council after the manner of the foregoing, to settle difficulties, when the parties or either of them shall request it.
p.224
And the said council of High Priests shall have power to appoint one of their own number to preside over such council for the time being.
p.224
It shall be the duty of said council to transmit, immediately, a copy of their proceedings, with a full statement of the testimony accompanying their decision, to the High Council of the seat of the First Presidency of the Church.
p.224
Should the parties or either of them be dissatisfied with the decision of said council, they may appeal to the High Council of the seat of the First Presidency of the Church, and have a re-hearing, which case shall there be conducted, according to the former pattern written, as though no such decision had been made.—DC102:12-27.
p.224
Jurisdiction of High Council. Cases involving the standing or fellowship of members of the Church, are brought before the Council, (1) on appeal from the Bishop's Court, or (2) by citation from the Council based on an original charge or complaint.—CG177.
p.224
Procedure in Appeal From Bishop's Court. In an appeal from the Bishop's Court, there are three modes of procedure: (1) If the testimony from the lower court is satisfactory to both parties, the Council may either affirm, reverse or modify the decision of the Bishopric. (2) If the testimony is objected to by either of the parties, the Council may hear the case over again, as if it had never been heard. (3) If the Council shall discover irregularities, or find that new testimony could be adduced, it may remand the case back for re-hearing in the Bishop's Court.
p.224
An appeal may be taken also from a Stake High Council to the Council of the First Presidency, who may review the proceedings, and if there have been irregularities, order a re-hearing.—CG175.
p.225
[p.225] Guiding Principles Enunciated by Joseph Smith. Saturday, July 11, 1840.—The High Council met at my office, when I taught them principles relating to their duty as a Council, and that they might be guided by the same in future, I ordered it to be recorded as follows: "That the Council should try no case without both parties being present, or having had an opportunity to be present; neither should they hear one person's complaint before his case is brought up for trial; neither should they suffer the character of any one to be exposed before the High Council without the person being present and ready to defend himself or herself; that the minds of the councilors be not prejudiced for or against any one whose case they may possibly have to act upon."—T164.
General Instructions on Appeals.
p.225
1. Upon your having received from the Bishop notification of an appeal, it is your duty to acknowledge in writing the receipt of such notification.
2. Set the date for the hearing and notify the appellant, giving him due notice of such hearing.
3. Upon the convening of the Council (consisting of twelve members), the councilors should draw numbers. Those who hold even numbers, that is, two, four, six, eight, ten and twelve, are to represent the accused; those who have the odd numbers, one, three, five, seven, nine, and eleven, will represent the accuser.
4. The President of the Stake should then designate one or more (depending upon the gravity of the case) to be spokesmen in each group.
5. Since it is assumed that each one present is only desirous of ascertaining the facts in the case, there can be no reasonable objection to questions being asked by any member of the Council. However, in an orderly conducted trial such questions should be propounded through those appointed to speak.
6. As the six men named above are appointed to "prevent insult or injustice" to the accused, there is no reason for his bringing in other and outside counsel.
7. The accused may of course present any witness that he wishes.[p.226]
8. After all evidence is in those appointed to speak will make their summary.
9. The President and his counselors will then retire, and after consultation with his counselors, the President will render the decision. The presumption is that the three of the Presidency will be united in this decision. The High Council will then be asked either to approve or disapprove of the decision. If a majority of the High Council endorse it, it then becomes the decision of the High Council.
10. If any of the High Councilmen or Presidency are interested in the case pending, or if they are in any way interested in the question, they should not act either as judges or as Councilmen.—RC2, January 25, 1938.
19. In the Missions
p.226
In the instance of any member of the Church in a Mission who may be charged with transgression, the Branch Presidency, when designated by the Mission President, have the authority to try the case and to take final action for excommunication, if the evidence so justifies, in all instances except Melchizedek Priesthood members. If any member of the Melchizedek Priesthood shall have been tried and found guilty as charged, and when action of disfellowshipment has been taken by the Branch Presidency court, the case should be referred to the Mission President for further consideration. The Mission President should then arrange to convene a trial council of twelve High Priests or Elders over which he should preferably preside. If, for any justifiable reason, he is unable to preside over such Council, he should designate the district president or some capable High Priest or Elder as the president of such trial Council. The procedure in such case is to be similar to that described in Section 102 of the Doctrine and Covenants relative to High Council trials.—MPB91; see also MH147-151.
p.226
Because the missions are organized on a basis somewhat different from the stakes and wards the legal procedure is slightly different. However, the identical principles are in operation.
p.227
[p.227] If an individual expresses a desire to have his name taken from the rolls of the Church, or whenever a case of contention or violation of Church regulations arises, the Priesthood branch Teachers should earnestly seek to bring the offender or offenders to repentance and reconciliation. If they are not successful, the necessity for a Church trial should be reported by the Branch President, through the District President, to the Mission President.
p.227
Only the Mission President has authority within the mission to authorize trial of a Church member for his fellowship or membership in the Church.—MH147.
p.227
The Complaint. Accusation by one member against another, or by the branch Teachers against any member, must be made in writing, and must contain all essentials of the charge, so that the accused may be informed as to what allegations he is to answer.
p.227
This complaint may be in the form of a letter to the Branch or District Presidency, stating the accusations and signed by the accusers. The Branch or District President should then have copies made of the complaint, one of which should be sent to the Mission President with a letter detailing the circumstances of the case.—MH148.
p.227
The Elders' Court. If the Mission President concurs in the opinion that the accused should be brought to trial, he will authorize the calling together of a court of competent jurisdiction—organized on the basis of a court in a stake of Zion, with a presidency of three, and a council, half of whose members appear against and half who appear for the accused.
p.227
In all cases of Church trial in the Mission, the Mission President appoints the president and members of the court; and in case of trial for membership, he sits himself as president of the court, except under unusual circumstances.
p.227
In cases where the Mission President cannot sit as president of the court, if the person to be tried is a lay member or a man holding the Aaronic Priesthood, the Mission President will appoint a council consisting probably, though not necessarily, of the Branch Presidency and a number of local and traveling Elders—such numbers as may be conveniently available, but never large.
p.228
[p.228] If the person to be tried holds the Melchizedek Priesthood, and the Mission President cannot sit as president of the court, he usually appoints the district president as the presiding officer of a council consisting of a number of available local and traveling Elders.
p.228
A clerk is always appointed to keep accurate and complete minutes of all proceedings.
p.228
No person involved in the case can sit as a member of the court. If the accused fears prejudice on the part of the court members, he may request that the hearing be held before unprejudiced persons, perhaps in another branch or district.
p.228
The accused has the right to bring witnesses in all cases.—MH148.
p.228
The Summons. With the appointment of a court the presiding officer should then appoint a time and place for the trial, and issue a summons to the accused. This, together with a copy of the complaint, should be delivered to the accused by two of the branch Teachers or other competent men duly appointed by the presiding officer.
p.228
Two copies of the summons should be prepared for each person to be summoned, one of which copies is to be left with the person served therewith, and the other copy to be returned to the presiding officer, with certification of service. If, for good reason, the accused cannot be present at the appointed time, the presiding officer should set another time that is reasonable.—MH149.
p.228
The foregoing instructions apply particularly to the trial of individual cases in which one person accuses another on allegation of personal grievance. They also apply in cases of wrong-doing, wherein one member of the Church is no more aggrieved than any other, and no one individual comes forth as the accuser, whereupon the Branch or District President appoints two or more men holding the Melchizedek Priesthood to investigate the case and, where warranted, make accusation in the form of a complaint.
p.228
However, in cases of wrong-doing wherein no accuser appears, the Branch or District Presidency should cite the [p.229] alleged wrong-doer, as well as witnesses, to appear before the Elders' Court for investigation or trial.
p.229
A copy of the citation should be served on the person to whom it is addressed by two or more Teachers, or others holding the Melchizedek Priesthood, appointed by the presiding officers. The persons making service should certify their action to the presiding officer in the manner described for the service of summons.—MH150.
p.229
The Trial. When the court is called to order, prayer is offered. The complaint is then read by the clerk or by one of the court, and the service of complaint and summons is announced. The accused is called upon to make an answer. If the answer be an acknowledgment of guilt, the court may inquire as to the facts, and will then, or later, render a decision. If the accused denies the charges the trial proceeds.
p.229
The accuser or accusers first testify, or make a statement of the case; and then the court calls upon his or their witnesses one by one to testify. Cross-examination of the accuser and the witnesses may be made by the accused. The court will rule on any question as to the advisability of evidence, or the like, and must maintain orderly procedure, with due regard to the rights of both parties.
p.229
The evidence of each witness is taken in writing by the clerk, read back to the witness, corrected where necessary, and the witness signs it.
p.229
When all the evidence on the part of the accuser has been heard and recorded, the accused may testify in his own behalf, and the court will call his witnesses, one by one to testify. The court may question any witnesses, both on direct and cross-examination.—MH150.
p.229
The Decision. After all evidence is given the presiding officer may at the time or after consideration, nominate a decision, which is either sustained or rejected by those sitting with him.
p.229
It must be borne in mind that the Church inflicts just two types of penalties: Disfellowshipment and excommunication. A Branch Elders' Court cannot excommunicate a man holding the Melchizedek Priesthood.
p.230
[p.230] If the Mission President is not sitting as president of the court, the decision of the court, with a written transcript of the proceedings of the trial is sent to him. When returned by the Mission President the accused is sent a copy of the decision.—MH151.
p.230
Appeal. The accused has the right of appeal from the approved decision of the court to the First Presidency.—MH151.
p.230
The procedure of the hearing should follow closely that prescribed for the Ward Bishop's Council.
p.230
The presiding officer must render the decision, and then ask the Council to sustain the decision. To be of full force the sustaining vote of the Council should be unanimous.—SP85.
p.230
Trial of Melchizedek Priesthood Bearers in the Missions. In the case of Melchizedek Priesthood members, any action by the Branch Presidency which has been authorized by the Mission President can only be for disfellowshipment, and action for excommunication must be taken under the direction of the Mission President. In such instances the action of the Branch Presidency court and a copy of the proceedings should be referred to the Mission President. He should then arrange to convene a trial council of twelve High Priests, or Elders, over which he should preferably preside. If on account of circumstances, he is unable to preside, then the District President or some capable High Priest or Elder should be designated to preside over the Council. The procedure in such cases should be similar to that given in Section 102 of the Doctrine and Covenants, relative to High Council proceedings.—MPB34-35.
20. Notes in General
Excommunication.
p.230
(1) People are not liable to excommunication for trivial acts of disobedience. A person who commits a great sin, or continues to speak ill of the Church, is liable to excommunication, but only after he has been labored with long and prayerfully.[p.231]
(2) Before a person is excommunicated, or a hearing of the case authorized, the permission of the Mission President must be obtained.
(3) An ecclesiastical court competent to try a person for his fellowship or membership in the Church is composed of as many of the missionaries in the district as may be conveniently assembled. The District President is the presiding officer, who after the court has found the charges true, renders the decision and asks the court to sustain it. Usually the finding of the court must be approved by the Mission President.
(4) Careful records should be made of the proceedings of the court and forwarded to the mission office.
(5) If the person is found guilty of the charges made and the decision of the court is excommunication, the person involved should be notified of the action taken and the records of the Church should be made to show that the person is no longer a member of the Church.—IDS47.
p.231
Withdrawing Membership. If a certificate of membership is received for a person who does not desire to become accepted in the ward (branch) nor to be considered a member of the Church, and desires his name taken from the records, he should first be labored with in kindliness and patience to endeavor to bring him to repentance. If, however, he still persists in his determination to leave the Church, he should be invited to appear before the Bishop's (Elder's) Court or to send a letter expressing his wishes. The Bishop's (Elder's) Court should then take formal action to excommunicate such person for "apostasy and at his (or her) own request." If the person is a man holding the Melchizedek Priesthood, the Bishop's (Elder's) Court can, of course, only disfellowship him and report its action to the Stake Presidency and High Council for further action of excommunication."—MG111.
p.231
The Church does not issue printed forms of complaint, accusation or citation in such cases, but leaves this matter to the respective mission presidents to draw up the document in accordance with the circumstances of the individual case. The style of document used in Bishops' [p.232] Courts and High Councils may serve as a general guide.—RC2, January 21, 1932.
p.232
Non-Members As Witnesses in Church Courts. It has been and is regarded by the Church authorities as inadvisable generally to bring non-members of the Church before tribunals either in the stakes or missions. If, however, a non-member is considered to be a material witness, the trial body may consider the advisability of securing the evidence of such a witness through a properly arranged interview with the witness, directed by the tribunal. In the event, however, that the testimony is secured at such an interview, great caution should be exercised in the acceptance of such testimony when not generally corroborated by witnesses appearing in due course at the trial.—RC2. January 21, 1932.[p.233]
Chapter 18: Calling and Ordaining Men to
the Priesthood and Church Offices
1. The Right of Nomination
p.233
Nominating Officers. The various officers of the Church are nominated by those holding the proper higher office in the organized Church; then submitted to the people for approval or disapproval. For example, the Presidency of the Church may appoint officers for the Church anywhere; the Presidency of a stake for a stake; the Bishopric of a ward for the ward; the President of a mission for the mission; and the Presidency of a branch, for the branch.
p.233
However, the name of the person so appointed must be submitted to the people over whom they are to preside, to be upheld by the "confidence, faith, and the prayer of the Church" (DC107:22) or to be rejected. No person can lawfully serve in any Church position, unless he has been so sustained by the people.—PC153.
2. Acceptance By the People
p.233
No official member of the Church has authority to go into any branch thereof, and ordain any minister for that Church, unless it is by the voice of that branch. No Elder has authority to go into any branch of the Church, and appoint meetings, or attempt to regulate the affairs of the Church, without the advice and consent of the Presiding Elder of that branch.—T75.
p.233
The Law of Common Consent. And all things shall be done by common consent in the Church, by much prayer and faith, for all things you shall receive by faith. Amen.—DC26:2.
p.233
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.—DC20:65.
p.233
Every officer of the Priesthood or auxiliary organizations, though properly nominated, holds his position in the [p.234] Church only with the consent of the people. Officers may be nominated by the Presidency of the Church, but unless the people accept them as officials, they cannot exercise the authority of the offices to which they have been called. All things in the Church must be done by common consent. This makes the people, men and women, under God, the rulers of the Church. Even the President of the Church, before he can fully enter upon his duties, or continue in the office, must be sustained by the people. It is the common custom in the Church to vote on Church officers in the general, stake and ward conferences. This gives every member an opportunity to vote for or against the officers. Meanwhile, the judiciary system of the Church is such that there is ample provision whereby any officer of the Church, if found in error, may be brought to justice and if found guilty be removed from his position.
p.234
Priesthood Officials Are Responsible to the People. Since the authority of the Priesthood is vested in all the people, it follows that the officials of the Priesthood must be responsible to the people. The responsibility and work of the Church are not only for, but by, the people as a whole.—RT108.
p.234
Sustaining Officers. We desire that the brethren and sisters will all feel the responsibility of expressing their feelings in relation to the propositions that may be put before them. We do not want any man or woman who is a member of the Church to violate his conscience. Of course, we are not asking apostates or non-members of the Church to vote on the authorities of the Church. We only ask for members of the Church in good standing to vote on the propositions that shall be put before them, and we would like all to vote as they feel, whether for or against.—GD157.
p.234
The Method of Procedure in Sustaining the President of the Church. The Presidency of the Church will first express their minds, thus indicating, at least in some degree, the mind of the Spirit and the suggestions from the head. Then the proposition will be submitted to the Apostles, for them to show their willingness or otherwise to sustain the [p.235] action of the First Presidency. It will then go to the Patriarchs, and they will have the privilege of showing whether they will sustain the action that has been taken; then to the Presidents of Stakes and Counselors and the High Councilors; then to the High Priests (that office in the Melchizedek Priesthood which holds the keys of presidency); next the traveling Elders—the Seventies—will be called to express their feelings; and then the Elders; then the Bishoprics of the Church and the Lesser Priesthood, and after them the whole congregation. All the members of the Church present will have the privilege of expressing their views in relation to the matters which shall be proposed, by a rising vote and by the uplifted hand.—GD158.
3. Officers to Be Sustained at Conferences
p.235
The General Authorities of the Church, and all officers whether of general or local jurisdiction, are to be sustained in their several positions by the vote of the people over whom they are appointed to preside. Stake and ward officers are so voted upon by the local organizations, the General Authorities and general officers by the Church in conference assembled. Conferences of the Church are held at semi-annual intervals; stake conferences are convened quarterly, ward conferences annually, and at these conferences the vote of the people on nominations to office is an important feature. The principle of common consent is thus observed in all the organizations of the Church.—AF209.
4. Duties and Authority of Officers of the Priesthood
p.235
Church Officers and Leaders are Servants of the People. Officers of the Church are servants of the people over whom they are called to preside. Unless they can forget themselves in their labor for others, they fail in their efforts.—PC154.
p.235
The Law of Jurisdiction. The extent of the official authority of any officer of the Church is limited to the unit or division of the Church which he has been called to serve; [p.236] and he is subject to the direction of those holding the corresponding higher authority. In fact, names nominated by the proper officials for appointment, must often be sent to the next higher council for approval. Then only can a proper call to service be issued.—PC154.
p.236
When a man is set apart to administer in any of the offices of the Priesthood, if he magnifies his calling and lives in the spirit of it, his authority in that sphere is unquestionable, his counsels are the dictates of inspiration, and they will impart life and salvation to all who will follow them.—MS17:226.
p.236
Duty of Officers to Observe the Law of God. The Lord here especially demands of the men who stand at the head of this Church, and who are responsible for the guidance and direction of the people of God, that they shall see to it that the law of God is kept. It is our duty to do this.—GD156.
p.236
Church Appointments Not Permanent. There is no appointment in this Church, that I know of, that is absolutely permanent, excepting the Holy Priesthood, which we are called to hold. When we receive that we hold it in this life, and we take it with us in the life to come. We exercise it in the world, and we exercise it out of the world, so long as we are faithful.—CR, 1901, 65, Rudger Clawson.
p.236
Plural Marriage Impossible of Performance: Right Therefore Does Not Exist. No man upon the face of earth has any right or any authority to perform a plural marriage, and there are no plural marriages today in the Church of Christ, because no human being has the right to perform them. Therefore, any person pretending to have that right is attempting to exercise an authority that he does not have, and therefore he does not perform a marriage and there is no marriage covenant when such ceremonies are performed.
p.236
We have excommunicated several Patriarchs because they arrogated unto themselves the right, or pretended right, to perform these ceremonies; and after our having excommunicated several Patriarchs, another one, so I am informed, has committed the same offense. I announce to all Israel that no living man has the right to perform plural [p.237] marriages. I announce that no Patriarch has the right to perform any marriage at all in the Church. We have delegated, at the present time, to the Presidents of Stakes and to the Bishops of Wards, the right to perform lawful marriages, and there has been delegated to some Elders who held positions as county clerks, the right to exercise the authority of the Priesthood to perform legal marriages for time.—CR, 1921, 202, Heber J. Grant.
5. Releases of Officers
p.237
Power to Nominate is Power to Release. The power to release is also possessed by the officers of the Priesthood. All releases should be placed before the people concerned for their approving vote. This arrangement eliminates from the Church office-seeking and its attendant evil.—PC154.
p.237
Practice of the Church With Regard to Office Holding. Appointment to any office in the Church is for an indefinite length of time. When a call to fill an office comes, it should be accepted gladly, and when the release comes, it should not be resisted.
p.237
Rotation in office is the practice of the Church, so that all members may be given the experience that comes from serving in official positions. We should be glad to relinquish a post to give a brother or sister the chance to gain that which we have been privileged to enjoy.
p.237
When the president of an organization is released, the counselors are automatically released also. It is not the Church practice to promote persons from one position to another. For example, it does not follow, when a president is released, that the first counselor is appointed in his stead. All offices in the Church are necessary and therefore equal before the Lord. The Spirit dictates the filling of offices.—SP46.
6. Fitness for Ordination
p.237
"Lay hands suddenly on no man," says the Apostle Paul, and so say we. The neglect of the above caution, by those holding responsible stations in the Church, has been the source of much evil. Be careful to call men of "good [p.238] report"—men whose ruling desire is to bring their passions and appetites in perfect subjection to their will, and their will in perfect subjection to the laws and commandments of God.—MS12:42.
p.238
Diligence Necessary. Let it be always ascertained whether, if a person be ordained, he is so situated as to discharge the duties of his office; if he be not, let him tarry without ordination until opportunity offers for him to labor therein. Never ordain men to sit merely in a council meeting, without otherwise executing the duties of their individual office, or you may soon find that with them it is much easier to find fault with others than to do their own duty. Those individuals who are most diligent in the discharge of their own duties, are generally the last to become the accusers of the brethren, because they are better employed.—MS7:91.
7. How Men Are Ordained and Set Apart
p.238
The revelation in section 107, Doctrine and Covenants, verses 1, 5, 6, 7, 21, clearly points out that the Priesthood is a general authority or qualification, with certain offices or authorities appended thereto.
p.238
All ordinances and settings apart should be done in the name of Jesus Christ, by the authority of the Holy Priesthood, and by the laying on of hands.
p.238
The Priesthood Greater Than Its Offices. There is no office growing out of the Priesthood that is or can be greater than the Priesthood itself. It is from the Priesthood that the office derives its authority and power. No office gives authority to the Priesthood. No office adds to the power of the Priesthood. But all offices in the Church derive their power, their virtue, their authority, from the Priesthood. If our brethren would get this principle thoroughly established in their minds, there would be less misunderstanding in relation to the functions of government in the Church than there is. Today the question is, which is the greater—the high priest or the seventy—the seventy or the high priest? I tell you that neither of them is the greater, and neither is the [p.239] lesser. Their callings lie in different directions, but they are from the same Priesthood.—GD184.
p.239
Acceptance of the Covenant of the Priesthood a Serious Matter. This makes a very serious matter of receiving this covenant and this Priesthood; for those who receive it must, like God himself, abide in it, and must not fail, and must not be moved out of the way; for those who receive this oath and covenant and turn away from it, and cease to do righteously and to honor this covenant, and will to abide in sin, and repent not, there is no forgiveness for them, either in this life or in the world to come. That is the language of this book, [The Doctrine and Covenants] and this is the doctrine and truth which was revealed from God to men through the instrumentality of Joseph Smith the Prophet. And this word is reliable. It is God's word in truth; and it becomes necessary for all those who enter into this covenant to understand this word that they may indeed abide in it, and may not be turned out of the way.—GD. 185-186. April CR. 1898, p. 65.
8. Certificates of Ordination
p.239
After each ordination to the Priesthood certificates of ordination are prepared under proper authority by the responsible secretaries. Such certificates are documents of record and should be carefully preserved.
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