Chapter III: Part 3

Soon after the settlement of the Saints in Salt Lake valley, other valleys were explored north and south, and settlements established wherever water could be obtained, as rapidly as the strength and numbers of the Saints would justify. As early as 1860 settlements were rounded and the Saints organized in Wards and quorums of the priesthood, from Cache valley to St. George, a distance of over 400 miles from north to south. Wherever the Saints locate in settlements of a few families, or more, they are organized with a Bishop and counselors to preside over them, with Priests, Teachers and Deacons, as before explained, for a local ministry. As helps in government they had in those early days the Relief Society to relieve the poor and afflicted. The society is composed of women, and was first organized March 17, 1842, by the Prophet Joseph Smith, in Nauvoo. In 1849 the first Sunday school was established in the Church by Richard Ballantyne, in the Fourteenth Ward, Salt Lake City. Later, and during the administration of President Young, the Young Men and Young Ladies' Mutual Improvement Associations were inaugurated. Still later, by suggestion of Sister Aurelia Spencer Rogers, under the administration of President John Taylor, the Primary Associations, presided over and conducted by capable sisters, were established for the especial benefit of little children. All these are helpful regulations to meet the growing requirements of the Saints in matters of religious, moral and intellectual training and development. One of these organizations exists in every Bishop's Ward, unless the number of any class who properly belong to one of the associations named is too limited to make the organization profitable. In such cases those who would take part in such associations are not unprovided for because the Sunday school, more than any other association in the Church, takes in all ages of both sexes. Our Sunday schools now have a membership of nearly 125,000.

Where there are a sufficient number of Wards, in any section of the country, these Wards are presided over by a President and two counselors, with a High Council, who have certain jurisdiction over matters pertaining to the Church in this group of Wards. The associations, Sunday schools, societies, etc., have a general superintendency of three, with assistants. This organization, composed of the Wards, is called a Stake of Zion. For convenience sake, the geographical boundaries of the Stake are usually the same as those of the county, but not always, or necessarily so. Sometimes the population of two or three counties is not too great to be one Stake, where the settlements are close together, or not separated by mountains, which would render the attendance of the people at Stake conferences, especially in the winter season, very laborious, and in some instances almost impossible. We have now fifty Stakes of Zion. They extend from Canada to Mexico. They exist in Utah, Idaho, Arizona, Wyoming, Colorado, Canada and Mexico. Many of them were organized just prior to the decease of President Young, the remainder under his successors, respectively: Presidents Taylor, Woodruff, Snow and Smith.

April 6th, 1853, the Temple in Salt Lake City was commenced. It is constructed of granite. The rock was hauled, the first fifteen years, with ox teams, a distance of sixteen miles, two yoke of oxen frequently being required to draw one huge stone. But many years before the completion of the Temple, the locomotive, with many ear loads of stone at a time, rolled into the Temple block and left its cargo by the side of the growing edifice. The capstone of this magnificent house of the Lord was laid by electricity. The current was applied by the finger of God's Prophet, Wilford Woodruff, then eighty-four years of age, and one of that noble band of one hundred forty-three who entered Salt Lake valley July 24th, 1847. President Young was instrumental in laying the foundation of four temples in Utah, at Salt Lake, St. George, Logan and Manti. All have been, years ago, completed; the Salt Lake Temple being dedicated April 6th, 1893, by President Wilford Woodruff. The ordinances of salvation for the living and the dead are performed in the temples, and tens of thousands have been officiated for since their completion.

Subsequent to the exodus of the Church from Nauvoo to Salt Lake valley, the Gospel was introduced to the Pacific Isles by President George Q. Cannon and other Elders in 1853. In the work of preaching the Gospel many countries have not yet accorded perfect religious freedom, and to penetrate these the Church awaits only the provinces of the Almighty to break down the barriers and make it feasible to promulgate the Gospel in those countries. In other lands, where freedom reigns, the Elders have carried the glorious message. The Book of Mormon has been translated into German, Danish, Swedish, French, Spanish, Italian, Hawaiian, Maori and other tongues, and will continue to be given to the world until the truths of the Gospel upon its sacred pages shall be read by every nation, kindred, tongue and people. The thousands who have embraced the work with honest motives have received the witness of the Holy Spirit to their own satisfaction. Gifts and blessings which the ancient saints enjoyed have been renewed in this glorious dispensation.

The external history of the Church has been the same as in other times. "If ye were of the world, the world would love its own; but because ye are not of the world, therefore the world hateth you." "And they that live godly in Christ Jesus shall suffer persecution." Prophecy has been and is being fulfilled. "What is prophecy but history reversed?"

History repeats itself. When Joseph Smith promulgated a new revelation, religious and irreligious fought against such an idea. Professional religionists seek to prove by the Scriptures that revelations are not for our day. In this they fail, because the Old and New Testaments abound in predictions of future revelations and events which cannot be filled without revelation. The wicked have resorted to slander, ridicule and falsehood, then to violence, resulting in the destruction of property and human life. All this being futile, they moved the nation by the falsehoods of Judge Drummond to send an army to Utah. But when the army came they found that this United States officer had basely deceived the president of the nation, by telling that the Mormons were in a state of rebellion and had burned the court records, these being found unharmed. The Mormons were at peace with God and all mankind, quietly minding their own business, pursuing their vocations of life and building up the country for the benefit and blessing of all who should come within their gates. The army came to Utah in 1857, and subsequently returned East, going chiefly to the South, their leading officer, Gen. Albert Sidney Johnston, taking part with the Confederate army in the great rebellion. He fell upon the battlefield of Shiloh, April 6th, 1862, thirty-two years to the day after the Church was born in this dispensation. The army sold to the Mormons mules, wagons, harness and other materials much needed, at a mere nominal figure, and thus being a blessing, proved the words of Isaiah true, "I will make the wrath of man to praise me."

As the Saints grew in prosperity and importance, avarice and prejudice seized political demagogues, adventurers and religious bigots, to stir the nation to a systematic effort to crush out "Mormonism." Special legislation was enacted and enforced beyond the severity of its own provisions. About eight hundred men went to prison; a few women were incarcerated because they would not testify against their husbands; heavy fines were paid and hundreds went into exile rather than prove untrue to the solemn covenants and obligations they had entered into under their religious convictions. Finally confiscation of Church property took place, but most of it was afterwards restored. In 1890 President Woodruff issued his manifesto regarding plural marriage, feeling that the courts of the country had abused justice in denying the Saints the liberty of religious worship granted by the American Constitution.

In this form of opposition to the Church, a prophecy of Joseph Smith is fulfilled, in which he said, in substance, that persecution against the Saints would extend from township to county, from county to state, and from state to nation. His words have been literally fulfilled. The Saints, in enduring persecution, did so with patience and forbearance. They have no spirit of revenge. They understand that much of the popular sentiment against them is based upon misunderstanding, rounded in the falsehood of wicked and designing men. The spirit of the Gospel teaches them that it is better to suffer wrong than to do wrong, and that patience and charity are as necessary as a testimony of the truth; for without the approval of the Lord they could not endure the trials and temptations which beset them.

From the commencement the Church had taught the utmost freedom of mankind to worship as they chose, such liberty being curtailed only when it runs into license and infringes upon, the rights of others. In the early inception of the Church, God commanded His people to study and learn from the best of books, to acquire an understanding of the laws of God and the governments of men, to become acquainted with the heavens and the earth. Thus the Saints are the friends of all true education. Joseph Smith established a school in Kirtland for the study of Hebrew and other branches of knowledge. For Nauvoo he obtained a charter for a university. Brigham Young and his associates founded the Deseret University, now called the University of Utah. They have also established church schools, the Brigham Young Academy in Provo, the Brigham Young College in Logan, Stake academies and other schools. The sons of Latter-day Saints have graduated with honor in the Military Academy at West Point. In Ann Arbor, Michigan, they have a record unsurpassed in the law school and in other branches taught by that noted institution. The same is true of their record at Harvard and elsewhere; also are there numerous graduates of medicine, dentistry, civil engineering, etc., as taught in the great schools of Chicago, Philadelphia and other places. Mission conferences are established in almost every state of the American Union, also in England, Ireland, Wales, Scotland, Denmark, Sweden and Norway, Germany, Holland, Palestine, New Zealand, Australia, the Hawaiian and many other islands of the Pacific ocean, including Japan.

The present living membership of the Church, men, women and children, is not less than 310,000 souls. While there has been steady progress in numerical strength, it is not in numbers altogether that strength consists. We fully realize that "Straight is the gate and narrow is the way that leadeth unto life, and few there be that find it." The greatest strength consists in the purity of the principle and the impossibility of the wicked and corrupt to remain long in the Church. God is its founder and builder. He established the Church of Jesus Christ of Latter-day Saints. It will stand always, for "whatsoever the Lord doeth, He doeth it forever."

CHURCH ORGANIZATION.

We have treated briefly upon the subject of Divine Authority, merely pointing out the absolute necessity of such authority in order to obtain complete salvation, and how it was bestowed and perpetuated whenever a Gospel dispensation existed upon the earth. It will not be amiss to deal briefly with the subject of Church Organization, as this specifies the distribution of divine authority to the various offices in the Church of Christ, each having specific duties to perform.

In the beginning we wish it distinctly understood that we accept of the New Testament as the record of this organization, and that nowhere within that sacred record is even an intimation that, by divine appointment, the offices established in the Church of Christ by the Savior of mankind would be done away. On the other hand, neither do we claim that the New Testament contains a full and explicit statement of every office in the Church, with the several duties of each officer and the relationship which each council or order of authority bears to every other council. The New Testament is fragmentary and has been translated and re-translated many times since it was first written by inspired apostles and prophets; those translations were by men not claiming the inspiration which characterized the men of God who wrote it.

In this connection we must not forget the statement of Holy Writ: "The things of God knoweth no man but the Spirit of God. * * * But the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned." (I. Cor. ii:11, 14. ) Therefore, where the inspired record is not sufficiently full in elucidating any principle, nothing short of new revelation from God will clear away the mist and bring us to a knowledge of the truth. The writings of Matthew, Mark, Luke, John, Peter, James and Jude, so far as they bear upon the sayings and acts of the Savior during His earthly ministry, are the testimonies of what they saw and heard personally, as well as the revelations of the Holy Ghost to them, subsequent to the crucifixion and ascension of the Savior. Paul embraced the Gospel later, and was not personally associated with Jesus in His ministry. His testimony is equally binding, however, as he "wrote and spoke as he was moved upon by the Holy Ghost." "In the mouth of two or three witnesses every word may be established." (Matt. xviii:16.)

In Matthew, chapter 10, commencing with the first verse, we have this statement: "And when He had called unto Him His Twelve disciples, He gave them power against unclean spirits to cast them out and heal all manner of sickness and all manner of disease. Now the names of the Twelve apostles are these;" then follows the name of each of the Twelve. Mark gives more detail as to when and where they were called, as follows: "And He goeth up into a mountain and called unto Him whom He would; and they came unto Him. And He ordained twelve," etc. (Mark iii:13, 14.) Luke records the calling of the Twelve in the sixth chapter of his book, beginning with the twelfth verse: "And it came to pass in those days that He went out into a mountain to pray, and continued all night in prayer to God. And when it was day He called unto Him His disciples: and of them He chose twelve, whom also He named apostles." Paul says in I. Cor. xii:28: "And God hath set some in the church, first apostles;" and again in Ephesians, chapter 4, verse 11: "And He gave some apostles."

From the statements of four New Testament writers, it is plain that the first officers placed in the Church of Christ were apostles. Jesus delegated unto Peter the keys of the kingdom of heaven, that whatsoever he should bind on earth should be bound in heaven, as recorded in the sixteenth chapter of Matthew, thus delegating to the apostleship all authority essential to the preaching of the Gospel, and administering in all the ordinances thereof, at home and abroad, for the salvation of all who would render obedience. It is apparent that other men such as Paul and Barnabas received the apostleship, but while this was the case it is evident that the Twelve apostles constituted a quorum. When Judas fell, one was chosen to take his place in that quorum, as written in the Acts of the Apostles, first chapter, 23-26 verses. It would appear from the reading of the Scriptures that while these twelve still lived, Paul and probably others received the holy apostleship, but did not become members of that council.

The work of preaching the Gospel to all the world, to every creature, was undoubtedly too extensive for the accomplishment personally of twelve men, so Jesus chose others to assist them. "After these things the Lord appointed other seventy also, and sent them two and two before His face into every city and place, whither He Himself would come." (Luke x:1.) As He conferred upon them similar powers and gave them a similar calling to preach the Gospel, they were undoubtedly the next associates of the Twelve in preaching the Gospel to the inhabitants of the earth. Some think by the language used by Luke, "other seventy," that He had chosen one quorum of seventies before this one, but this is not necessarily correct, as it will apply in meaning to "other" than the Twelve apostles.

In Hebrews, fifth chapter and first verse, Paul says: "For every high priest taken from among men is ordained for men in things pertaining to God." While it is true that the words "high priest" are used in a more general sense in some instances, such as in Hebrews, third chapter, first verse, where the Savior is called both the "Apostle and High Priest of our profession," it appears evident from the above quotation and other passages that there was in the order of ecclesiastical government in the Church of Christ a distinct officer with specific duties called a High Priest.

Again, in Acts, fourteenth chapter and twenty-third verse, we read: "And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed." "And when they were come to Jerusalem, they were received of the church, and of the apostles and elders. * * * And the apostles and elders came together." (Acts xv:4-6.) "And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem." (Acts xvi:4.) "And from Miletus He sent to Ephesus, and called the elders of the church." (Acts xx:17.) "And ordained elders in every city as I had appointed thee," (Titus i:5.)

The term "elders" is used in many other passages of Scripture. In some instances the apostle is called an elder, as Paul and John allude to themselves personally as elders. In some places the term is used in reference to the aged, as in I. Timothy, chapter v., verses 1, 2: "Rebuke not an elder, but entreat him as a father, and the younger men as brethren, the elder women as mothers, the younger as sisters, with all purity." Yet the quotations made will be ample to prove that the office of Elder was an order anciently in the organization of the Church of Christ.

In I. Timothy, third chapter, verses 1, 2, we learn of the office of Bishop, with some essential qualifications. "This is a true saying: If a man desire the office of a bishop, he desireth a good work. A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach." Also, in Titus i:7: "For 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." These passages show clearly the office of Bishop to be a department in the government of the Church of Christ, and should be held by a married man.

"There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the course of Abia." (Luke i:5.) The order of the Priest as established in ancient Israel seems to have continued in the New Testament dispensation. Although the offering of sacrifice was consummated at least for that period, in the atonement of our Savior, it is apparent that John the Baptist, Philip, and others, were priests after the order of Levi, having authority to baptize for the remission of sins, and to preach faith and repentance, but not to officiate in the higher ordinances of the Gospel which secured the baptism of fire and the Holy Ghost, nor to preside over the Church of Christ and regulate the affairs thereof throughout the world.

In Acts xiii:1, I. Cor. xii.28, and Eph. iv:11, we learn of an officer called Teacher, though nothing as to the especial functions of that office.

Paul to Timothy, in the third chapter of his letter, refers to the Deacons, and enumerates some of the qualifications essential to the possession of men who bear that sacred calling in the Church of Christ.

In the First Epistle to the Corinthians, twelfth chapter, verse 28, the apostle declares: "And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues." "And He gave some apostles; and some prophets; and some evangelists (patriarchs); and some pastors and teachers," (Eph. iv:11.) "Now there were in the church * * * certain prophets and teachers." (Acts xiii:1.)

Peter and Paul, in their writings, make reference to the ancient patriarchs, and although no definite statement is made, as to such an office existing in their time, it is more than probable that it existed in the Church of Christ whenever that Church had an existence on the earth.

The quotations give us the names of, at least, the following offices as departments of the Holy Priesthood and essentials to the work of the Lord: Apostles, Patriarchs, High Priests, Seventies, Elders, Bishops, Priests, Teachers and Deacons. The words pastors, shepherds, evangelists, etc., are also used in reference to officials in the Church, but it is probable that some terms were used not so much to name the exact title of a man's position or calling in the order of the priesthood as to indicate the nature of the work his calling enjoined upon him. For instance, a pastor is one who has charge of a flock, a shepherd; applied religiously, one who has the oversight of a Branch of the Church (president of conference, for example); and this term would apply to Elders and Bishops, who, according to the New Testament, had watched over branches of the Church in different parts of the earth.

We wish to again call attention to the fact that the exact and full duty in detail of each officer is not wholly explained in the Jewish Scriptures. The precise order in which all of these officers were placed is not clear. The difference between the general duties common to all and the particular labors enjoined upon one officer, which distinguished him from every other officer in the church, is not told. This is not surprising, either, as undoubtedly each man in his order understood his duties from the instructions of the living oracles of God. Furthermore, they had writings, which are referred to in the Testament, but which are not preserved and handed down to us; and it is probable they had still other writings that are neither compiled nor alluded to in the Scriptures.

The New Testament contains letters of instructions, exhortations, warnings and testimonies of the apostles to the Church and to the world, and does not claim to be a complete exposition of Church Organization, etc. The Church was guided by direct revelation, and was to be so guided in all time; and the fact that man, with all his learning and the benefits of researches made by preceding generations, cannot organize a church after the ancient pattern, is indisputable proof that we need more revelation from God. The world by wisdom knew not God. Suffice it to say, that as long as we need divine instructions, which will be the case forever, we need the God-given officers which Christ placed in His Church, and which He designed to continue as long as the Church should exist.

Here is the testimony of Paul to the Ephesians, chapter 4: "And He gave some apostles; and some prophets; and some evangelists; and some pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ: That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive." In this connection it is perhaps sufficient to remark that the history of the world is ample proof that apostles, prophets and inspiration are always needed. The reader is asked to carefully study the chapter on the "Church," given in this work, as it points out the duties of officers in the Church Organization, as given us by modern revelation.

DIVINE AUTHORITY.

A very remarkable feature in the religious sentiment of modern "Christianity" is the indifference which prevails as to the question of legitimate authority to speak and officiate in the name of the Lord. Should an unauthorized man operate in matters of human government, or an impostor pretend to be the agent of a mercantile institution and deceive the people by taking their orders for goods and receiving their money, no one with sound reason would expect the government or firm to make good the unauthorized contracts of such an impostor; but the deceiver would be arrested and thrust into prison for his fraudulent acts. Why should the consideration of sacred ordinances involving the salvation of mankind be treated with less concern?

There seems to have grown up in the hearts of the people a feeling that mere belief and intellectual assent to the theories of the Gospel is all-sufficient to secure salvation in the presence of the Lord. But this is an unscriptural delusion. "Even so faith, if it hath not works, is dead, being alone." "Thou believest that there is one God; thou doest well: the devils also believe and tremble." "But wilt thou know, O vain man, that faith without works is dead? . . . For as the body without the spirit is dead, so faith without works is dead also." (St James ii:17, 19, 20 and 26.)

We have shown from the Scriptures that baptism and confirmation are essential ordinances to salvation; and to these might be added other sacred rites, instituted by the Savior of the world for the redemption of man. He has said that "not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven." (Matt. vii:21.)

Can anyone reasonably suppose that baptism, confirmation, the sacrament, or any other sacred ceremony administered by one not sent of God will be followed by the blessings which attended the primitive saints? Will unauthorized acts secure the remission of sins, or the gifts of the Holy Spirit, which are manifest in visions, dreams, healings, prophecies, tongues, etc.? Not by any means; and the reason the signs do not follow professed believers of the present day is because their ministers are not called of God according to the pattern instituted by Him. The condemnation of the Lord will rest upon all who speak presumptuously and who willfully usurp authority to officiate in sacred things.

The Lord said in the days of Jeremiah, concerning certain men who spoke without authority: "I have not sent these prophets, yet they ran; I have not spoken to them, yet they prophesied." (Jer. xxiii:21.) The whole history of the dealings of God with His people as it is recorded in the Bible, proves the constant necessity of living, divine authority.

Upon this branch of the subject we cite the reader to the Scriptures. When Moses was about to depart from Israel he sought the Lord to designate his successor, knowing full well that without succession of authority the work of God could not continue. He said, "Let the Lord, the God of the spirits of all flesh, set a man over the congregation, which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the Lord be not as sheep which have no shepherd." (Num. xxvii:16-17.) In Romans x., 14 to 17, we have the following: "How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach, except they be sent?"

The Savior, who called Twelve apostles and other seventy to continue the work which He, by the direction of His Father, had inaugurated, was so particular that they should not "run before they were sent" that He said to them, "And that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high." (Luke xxiv:47, 49.)

This emphatic injunction was given, notwithstanding that these apostles had been already called and ordained as recorded in Mark iii:14, and notwithstanding their great experience by personal association with the Savior of mankind, who was pure, without guile, and perfect in all things, "who spake as never man spake." The apostles had witnessed the sick healed, the blind see, the deaf hear, the dumb speak, the dead raised. Three of them, Peter, James and John, had been with Christ when He was transfigured on the holy mount. Moses and Elias had ministered unto them. These Twelve were the living oracles of Almighty God, but for all that, they must not "run before they were sent, nor speak before they were spoken to." They must enjoy especial power. Are men in modern times as particular to avoid speaking in the name of the Lord before they are truly called?

Let us ascertain how men are called of God and His authority perpetuated in the earth. In speaking of the honor and authority of the Holy Priesthood, Paul says, "And no man taketh this honor unto himself, but he that is called of God, as was Aaron." By reading the fourth and twenty-eighth chapters of Exodus, the information as to how Aaron was called can be obtained. He was called by a revelation through a prophet of God. That prophet was called by revelation and ordained by one having authority to ordain him. This method of calling men to the ministry was ever adhered to by true Saints, and when departed from, the departure has been of men and not of God. Aaron received the anointing literally at the hands of the prophet Moses, as recorded in Exodus xl:15, 16, and thus conferred the Levitical priesthood upon Aaron, which was to be transmitted by the holy anointing from generation to generation, as long as they should observe the statutes of the Holy One of Israel.

When Joshua was called to succeed Moses in leading Israel into the promised land, it was done by revelation from God and the laying on of hands by one having authority. "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 he laid his hands upon him, and gave him a charge, as the Lord commanded by the hand of Moses." (Num. xxvii:18 23.) "And Joshua, the son of Nun, was full of the spirit of wisdom; for Moses had laid his hands upon him." (Deut. xxxiv:9.) During the entire history of ancient Israel, men were called by revelation, and when any person presumed to officiate without such a call, their acts were invalid and were rejected of the Almighty.

The New Testament furnishes direct evidence of the plan of calling men to the ministry and perpetuating the authority of God among men. Jesus said to His apostles, "Ye have not chosen me, but I have chosen you, and ordained you." (St. John xv:16.) "Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid hands on them, they sent them away." (Acts xiii: 1, 2, 3.) "And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed." (Acts xiv: 23.) Men thus called have authority to speak in the name of the Lord, to officiate in His name; and their acts are valid, binding in time and eternity.

When Paul found a number of disciples at Ephesus who had received baptism, but in answer to his question, said that they had not "so much as heard whether there be any Holy Ghost," he promptly baptized them; yet they had received this ordinance after the form of John's baptism, that is, by immersion, which was correct. It was evident, however, that their first baptizing was done without authority, otherwise the person officiating would have told them of the baptism of the Holy Ghost, as did John the Baptist. Under these circumstances Paul had to rebaptize them, or rather administer the true baptism, he having authority from God to administer it, and then he conferred the Holy Ghost upon them by the laying on of hands. This example is a lesson as applicable to similar conditions of today as it was in the New Testament dispensation. All ceremonies, ordinances, rites, etc., administered without the administrator being "called of God as was Aaron," are null and void.

The dispensation of the fullness of times has been ushered in. The Father and the Son and other heavenly messengers have visited the earth and restored authority to act in the name of Jesus as in days of old. This authority has been transmitted from the Prophet Joseph Smith to others, as designated by the inspiration of the Holy Ghost and by the laying on of hands. In this manner the authority of the Holy Priesthood will be perpetuated without interruption until the "kingdoms of this world shall have become the kingdom of our God and His Christ."

PERSONALITY OF GOD.

The general idea of Deity accepted throughout the so-called Christian world is stated briefly in this way: "God is a being without body, parts or passions."

The Latter-day Saints regard our Heavenly Father as possessing an actual tabernacle of flesh and bones (not blood), and that in His image man is created. Our views respecting this important subject are based upon the revelations of God to man in ancient and modern times, and regarding which there is no contradiction in the testimony of the prophets. "God said, Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in His own image, in the image of God created He him; male and female created He them." (Gen. i:26, 27.)

It is claimed by some that this likeness is only to be understood as a moral image. There is, however, nothing to justify such a view, either in the statement quoted or any other passage of Holy Writ. On the contrary, the Scriptures show that man is actually in the image of his Maker. Concerning His appearance to Abraham, we read: "And the Lord appeared unto him in the plains of Mamre; and he sat in the tent door in the heat of the day; and he lifted up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground, and said, 'My Lord, if now I have found favor in thy sight, pass not away, I pray thee, from thy servant: Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree.'" (Gen. xviii:1-4.)

Material as this may appear to many, the first verse of the chapter, as well as other verses following those quoted, proves conclusively that this records a personal appearing of the Lord, and also that He has a tangible being, composed of various parts of the body, as real as those which characterize His offspring. This instance is only one out of many in which the Lord appeared to Abraham. Read the seventeenth chapter of Genesis, 1-3, "And when Abraham was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face; and God talked with him." Then follows the conversation engaged in between God, our Eternal Father, and Abraham, the "father of the faithful." How such an event should occur between a real human being and one who had no real organization, "without body, parts or passions," requires more credulity to believe than to accept the idea which the Scriptures themselves convey in these chapters, viz: that God has an actual personality.

If language more direct than the foregoing is required, it can be found in the eleventh chapter of Genesis, regarding the confusion of tongues at the tower of Babel. "And the Lord came down to see the city and the tower, which the children of men builded. * * * Go to, let us go down, and there confound their language, that they may not understand one another's speech." It is evident from this that the Lord was in one place, the tower of Babel in another; that He was surrounded by associates, and in counsel with them proposed to go to the place where the tower was in course of construction and there defeat the purpose of its builders. No one could take this account, written in the simplicity of truth, believing that it is a truthful statement of the historical facts, and still believe that God is without body, parts or passions and in His actual individuality fills at once the immensity of space.

The entire Bible history of Abraham is also one continuous account of personal visits, conversations and covenants made by the Almighty to and with the patriarch. Isaac was also favored with the presence of the Lord: "And Isaac went unto Abimelech, king of the Philistines, unto Gerar. And the Lord appeared unto him and said, Go not down into Egypt; dwell in the land which I shall tell thee of." (Gen. xxvi:1, 2.) And again in the twenty-fourth verse of the same chapter: "And the Lord appeared unto him the same night, and said, I am the God of Abraham thy father; fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham's sake."

Jacob, the grandson, of Abraham, was no less favored of the Lord in being a personal witness of His existence, with love and interest in His earthly children: "And Jacob said unto Joseph, God Almighty appeared unto me at Luz in the land of Canan and blessed me, and said unto me, Behold I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people; and will give this land to thy seed after thee for an everlasting possession." (Gen. xlviii:3, 4.)

Abraham was designated "the father of the faithful, the friend of God." Of Abraham, Isaac and Jacob the Lord has said, "I am the God of Abraham, Isaac and Jacob." To them He made glorious promises and entered into everlasting covenants extending into eternity. He promised that their seed should be as numerous as the stars of heaven and as countless as the sands upon the seashore. To the thoughtful person who reads the Scriptures in the spirit of truth, it must be apparent that our Heavenly Father foreknew the unchanging integrity of these men, and because of this gave them such great promises and made them, by His visits to them, living witnesses of His existence and personality.

Moses is another witness to the personality of God. "And Moses hid his face; for he was afraid to look upon God." (Ex. iii:6.) On another occasion there were over seventy witnesses that God is a personal being. "Then went up Moses, Aaron, Nadab and Abihu, and seventy of the elders of Israel; And they saw the God of Israel; and there was under His feet as it were a paved work of sapphire stone, and as it were the body of heaven in His clearness." (Ex. xxiv:9, 10.) He said to the prophet Moses: "Thou canst not see my face; for there shall no man see me and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock; and it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by; and I will take away my hand, and thou shalt see my back parts; but my face shall not be seen." (Ex. xxxiii:20-23.) Again it is written: "My servant Moses is not so, who is faithful in all mine house. With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord shall he behold." (Num. xii:7, 8)

These quotations respecting the prophet Moses show that on some occasions he had personal visits from the Lord. In one instance he was accompanied by over seventy associates, and once he was permitted to see the back parts only. These statements are so much in detail and in such direct language that they are not susceptible of any private interpretation, but must be taken in a literal sense. How any one can profess to believe in the Bible and read these statements, yet deny the personality of God, is a matter of wonder and astonishment, and can only be accounted for in the fact that people have been taught to accept the precepts of men without taking the natural and reasonable conclusions which a personal reading of the Scriptures would establish in their own minds.

When Hezekiah, king of Judah, was beset by the Assyrians he offered the following prayer to the Lord: "Lord, bow down thine ear, and hear; open, Lord, thine eyes, and see; and hear the word of Sennacherib, which hath sent him to reproach the living God." (II Kings xix:16.) And again it is written: "Now mine eyes shall be open, and my ears attend unto the prayer that is made in this place. For now have I chosen and sanctified this house, that my name may be there forever; and mine eyes and mine heart shall be there perpetually." (II Chron. vii:15, 16.) The Psalmist David expressed himself, saying: "I have called upon Thee, for Thou wilt hear me, O God; incline thine ear unto me, and hear my speech. As for me, I will behold thy face in righteousness; I shall be satisfied, when I awake with Thy likeness." (Psalms xvii:6, 15.) These expressions in the prayers of righteous men point to the manifest truth that God has eyes to see, ears to hear, a heart with which to love, a mouth to speak; and taken with other statements of Holy Writ, show beyond the possibility of a reasonable doubt, that our Heavenly Father is possessed of a body composed of the various parts which go to constitute the several members of a human body, and that He is susceptible of anger, love and hatred. He hates iniquity and loves righteousness. He is angry with the wicked every day. Such are the statements of Holy Writ. He, therefore, cannot be without body, parts or passions.

The Lord was also seen by the prophet Isaiah. "In the year that King Uzziah died, I saw also the Lord sitting upon a throne, high and lifted up, and His train filled the temple." (Isa. vi:1.) To corroborate these testimonies of the Old Testament we call the attention of the reader to several passages in the New. When Stephen was being martyred he saw God: "But he, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened, and the Son of Man standing on the right hand of God." (Acts vii:55, 56.) Nothing could be plainer and more convincing from the written Scriptures than that Stephen actually saw God, and that He and His Son were in the heavens in the presence of each other.

Paul wrote to the Philippians as follows: "Let this mind be in you, which was also in Christ Jesus; who, being in the form of God, thought it not robbery to be equal with God." (Phillip. ii:5 6.) And again in Col. i:15, Paul said respecting the Savior: "Who is the image of the invisible God, the first born of every creature." To the Hebrews the same apostle says, concerning Jesus: "Who being the brightness of his glory, and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down on the right hand of the Majesty on high." (Heb. i:3.) These writings of Paul, though not relating to a personal appearance of God, fully corroborate in doctrine all the quotations on the subject made from the Old and New Testaments. The Scriptures referred to show conclusively the personality of the Father, and a portion of the quotations presented, point to the fact that He is a separate personage, and entirely distinct in person from His Son Jesus Christ.

We now call the attention of the reader to a few passages of Scripture, showing the personality of the Savior, not only in reference to His individuality before His crucifixion, but showing that in His resurrected and immortal state, He will continue a separate and distinct personality from all other beings. Subsequent to His resurrection He appeared to the apostles; at first sight they were terrified, and supposed they had seen a spirit, "And He said unto them, Why are ye troubled? And why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself; handle me and see; for a spirit hath not flesh and bones, as ye see me have. And when He had thus spoken He showed them His hands and His feet. And while they yet believed not for joy, and wondered, He said unto them, Have ye here any meat? And they gave Him a piece of a broiled fish, and of an honeycomb. And He took it, and did eat before them." (Luke xxiv:38-45.) Thomas, one of the Twelve, was not with them when Jesus came, and when told by his brethren that they had seen the Lord, he would not believe them, and said: "Except I shall see in His hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into His side, I will not believe." Subsequent to this appearance, Thomas was present when the Savior invited him to satisfy his mind to the fullest extent, thrusting his hand into His side and beholding the wounds in His hands and feet, when he exclaimed, "My Lord and my God." (John xx:2, 5, 28.)

Here is a clear demonstration that Jesus in His immortal state continues as a personal being, with a tangible body of flesh and bones. To show that there is no change in the personal status of the Savior, eighteen hundred years have passed away since His resurrection, and yet we learn from the Scriptures that still in the future He shall appear in the same body: "And His feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the east, and the Mount of Olives shall cleave in the midst thereof. * * * And the Lord my God shall come, and all the saints with Thee." (Zech. xiv:4-6.) In the thirteenth chapter, which appears to be connected with His appearance upon the Mount of Olives, we find the following statement: "And one shall say unto Him, What are these wounds in thine hands? Then He shall answer, Those with which I was wounded in the house of my friends." (Zech. xiii:6.)

Many entertain the belief that of the three personages constituting the Godhead only one is a personal being with a tangible body, viz.: the Lord Jesus Christ. Enough evidence has been offered to prove the contrary of this erroneous theory; but as the Scriptures are full of evidence on this important subject, I will present the reader with several quotations which will aid him in his researches after the truth respecting this important doctrine. Matthew informs us concerning the baptism of the Savior that "The heavens were opened unto him, and he saw the Spirit of God descending like a dove and lighting upon Him: And lo a voice from heaven, saying, 'This is my beloved Son, in whom I am well pleased.'" (Matt. iii:16, 17.) In this instance the Savior is represented as being at the waters of Jordan, while the voice of His Father came from the courts of heaven, showing that the Father and Jesus are two distinct personages, existing in separate places at the same time. This testimony of Matthew is corroborated by that of Mark and Luke, the former in the eleventh verse of his first chapter: "And there came a voice from heaven, saying, 'Thou art my beloved Son, in whom I am well pleased'"; and in Luke, the third chapter and twenty-second verse, as follows: "And the Holy Ghost descended in a bodily shape like a dove upon Him, and a voice came from heaven, which said, 'Thou art my beloved Son; in thee I am well pleased.'"

It is recorded that on one occasion, while the Savior seriously contemplated the coming ordeal of His crucifixion, this occurred: "And Jesus answered them, saying, 'The hour is come, that the Son of Man should be glorified. He that loveth his life shall lose it. If any man serve me, let him follow me. If any man serve me, him will my Father honor. Now is my soul troubled; and what shall I say? Father save me from this hour; but for this cause came I unto this hour. Father, glorify thy name.' Then came there a voice from heaven, saying, 'I have both glorified it, and will glorify it again.'" (St. John xiii:23, 25, 26, 27, 28.)

Still another instance where the voice of the Father was heard, and in the presence of other witnesses than the Savior, is recorded in Matthew, seventeenth chapter, fifth and sixth verses: "While He yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, 'This is my beloved Son, in whom I am well pleased; hear ye him.' And when the disciples heard it, they fell on their face, and were sore afraid." The disciples here referred to were Peter, James and John. Peter relates this impressive event as follows: "For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of His majesty. For He received from God the Father honor and glory, and there came such a voice to Him from the excellent glory, 'This is my beloved Son, in whom I am well pleased.' And this voice which came from heaven we heard when we were with Him in the holy mount."