Chapter XV: Part VI

THE Dispensation of the Fullness of Times.

NOTE I.

LESSON LI.

(Scripture Reading Exercise.)

OPENING OF THE DISPENSATION.

ANALYSIS.

I. Joseph Smith's Vision.

II. Status of the Christian World Announced.

III. The American Scriptures Revealed and Translated.

REFERENCES.

"Pearl of Great Price"--writings of Joseph Smith--"History of the Church," Vol. I, ch. i. Doc. & Cov. Sec. i.

New Witness for God, ch. x, note 3.

History of the Church. Vol. I, ch. ii; Vol. IV. ch. xxxi. Pearl of Great Price, p. 81 et seq, and note 5.

NOTES.

_1. Dispensation of the Fullness of Times:_ A "dispensation," in a general way, has been already defined (Lesson VII, note I.) By "Dispensation of the Fullness of Times" is meant the dispensation which includes all others; and gathers to itself all things which bear any relation whatsoever to the work of God. Also it is the last dispensation, the one in which will be gathered together in one all things in Christ, both which are in heaven and which are on earth; even in Him. It is the dispensation which will see fulfilled all the decrees of God respecting the salvation of men and the redemption of the earth itself; and bears such relation to all other dispensations of the Gospel as the ocean does to all earth's streams. It receives and reunites them all in itself. (History of the Church, Vol. I, pp. 25-6.)

_2. The Announcement of the Universal Apostacy:_ It is a most startling announcement with which the Prophet Joseph Smith begins his message to the world. Concerning the question, he asked God--"Which of all the sects is right, and which shall I join?" he says:

"I was answered that I must join none of them, for they were all wrong, and the personage who addressed me said that all their creeds were an abomination in His sight: that those professors were all corrupt: that 'they draw near to me with their lips, but their hearts are far from me; they teach for doctrines the commandments of men: having a form of godliness, but they deny the power thereof."[A]

[Footnote A: History of the Church, Vol. I, p. 6.]

This is a tremendous arraignment of all Christendom. It charges a condition of universal apostasy from God; especially upon Christendom that was dwelling in a fancied security of being the farthest removed from the possibility of such a charge was it severe. Each division of the so-called Christian Church felicitating itself with the flattering unction that its own particular society possessed the enlightened fullness of the Christian religion. While the boldness of this declaration of the young Prophet is astounding, upon reflection it must be conceded that just such a condition of affairs in the religious world is consistent with the work he, under the direction of divine Providence, was about to inaugurate. Nothing less than a complete apostasy from the Christian religion would warrant the establishment of the Church of Jesus Christ of Latter-Day Saints. Of sects there were already enough in existence. Division and subdivision had already created of confusion more than enough, and there was no possible excuse for the introduction of a new Christian sect. But if men through apostasy had corrupted the Christian religion and lost divine authority to administer the ordinances of the Gospel, it was of the utmost importance that a new dispensation of the true Christian religion should be given to the world. It should also be observed at this point, that Joseph Smith, then but a boy, scarcely removed from childhood, was not himself pronouncing judgment upon the status of Christendom. It was not he who declared the sects to be all wrong, their creeds an abomination, and the professors thereof corrupt. He of all persons, both on account of his extreme youthfulness and his lack of general information, was among the least qualified to pronounce upon such a question. Indeed, he himself confesses his unfitness for such an office. His seeking knowledge from God upon this very question--"which of all the sects is right?" is a confession of his own inability to determine the matter. No human wisdom was sufficient to answer that question. No man in all the world was so pre-eminent as to be justified in proclaiming the divine acceptance of one church in preference to another, or God's rejection of them all. Divine wisdom alone was sufficient to pass judgment upon such a question; and there is peculiar force in the circumstance that the announcement which Joseph Smith makes with reference to this subject is not formulated by him nor by any other man, but is given to him of God. God has been the judge of apostate Christendom, Joseph Smith but His messenger, to herald that judgment to the world.

_3. Far Reaching Effect of First Direct Revelation in Modern Times:_ "How little that fair-haired boy, Joseph Smith, standing there in the unpruned forest, with the sunlight stealing through the trees about him, realized the burden placed upon his shoulders that morning by reason of the visitation he received in answer to his prayer!

Here is not the place for argument, that is to come later; but let us consider the wide-sweeping effect of this boy's vision upon the accepted theology of Christendom.

First, it was a flat contradiction to the assumption that revelation had ceased, that God had no further communication to make to man.

Second, it reveals the errors into which men had fallen concerning the personages of the Godhead. It makes it manifest that God is not an incorporeal being without form, or body, or parts; on the contrary, he appeared to the Prophet in the form of a man, as he did to the ancient prophets. Thus after centuries of controversy the simple truth of the Scriptures, which teach that man was created in the likeness of God--hence God must be the same in form as man--was reaffirmed.

Third, it corrected the error of the theologians respecting the oneness of the persons of the Father and the Son. Instead of being one person as the theologians teach, they are distinct persons, as much so as any father and son on earth; and the oneness of the Godhead referred to unity of purpose and of will; the mind of the one being the mind of the other, and so as to the wrill and other attributes.

The announcement of these truths, coupled with that other truth proclaimed by the Son of God, viz., that none of the sects and churches of Christendom were acknowledged as the church or kingdom of God, furnish the elements for a religious revolution that will affect the very foundations of modern Christian theology. In a moment all the rubbish concerning theology which had accumulated through all the centuries since the Gospel and authority to administer its ordinances had been taken from the earth, was grandly swept aside--the living rocks of truth were made bare upon which the Church of Christ was to be founded--a New Dispensation of the Gospel was about to be committed to the earth--God had raised up a Witness for himself among the children of men." (New Witness, pp. 173-4.)

_4. Joseph Smith's Description of the Book of Mormon:_ "The records (in plates of the Book of Mormon) were engraven on plates which had the appearance of gold, each plate was six inches wide and eight inches long, and not quite so thick as common tin. They were filled with engravings, in Egyptian characters, and bound together in a volume as the leaves of a book, with three rings running through the whole. The volume was something near six inches in thickness, a part of which was sealed. The characters on the unsealed part were small, and beautifully engraved. The whole book exhibited many marks of antiquity in its construction, and much skill in the art of engraving. With the records was found a curious instrument, which the ancients called "Urim and Thummim," which consisted of two transparent stones set in the rim of a bow fastened to a breast plate. Through the medium of the Urim and Thummim I translated the record by the gift and power of God.

In this important and interesting book the history of ancient America is unfolded, from its first settlement by a colony that came from the Tower of Babel, at the confusion of languages, to the beginning of the fifth century of the Christian Era. We are informed by these records that America in ancient times has been inhabited by two distinct races of people. The first were called Jaredites, and came directly from the Tower of Babel. The second race came directly from the city of Jerusalem, about six hundred years before Christ. They were principally Israelites, of the descendants of Joseph. The Jaredites were destroyed about the time that the Israelites came from Jerusalem, who succeeded them in the inheritance of the country. The principal nation of the second race fell in battle towards the close of the fourth century. The remnant are the Indians that now inhabit this country. This book also tells us that our Saviour made His appearance upon this continent after His resurrection; that He planted the Gospel here in all its fullness, and richness, and power, and blessing; that they had Apostles, Prophets, Pastors, Teachers, and Evangelists; the same order, the same priesthood, the same ordinances, gifts, powers, and blessings, as were enjoyed on the eastern continent, that the people were cut off in consequence of their transgressions, that the last of their prophets who existed among them was commanded to write an abridgment of their prophecies, history, etc., and to hide it up in the earth, and that it should come forth and be united with the Bible for the accomplishment of the purposes of God in the last days." (History of the Church, Vol. IV, pp. 537-8.)

LESSON XLII.

(Scripture Reading Exercise.)

ESTABLISHMENT OF THE CHURCH.

ANALYSIS.

I. Restoration of the Aaronic Priesthood.

II. Restoration of the Melchisedek Priesthood.

III. Power and Authority of Priesthood.

IV. Organization of the Church.

REFERENCES.

Pearl of Great Price, pp, 98-151 and note.

History of the Church, Vol. 1 ch. v. See Note 1.

History of the Church. Vol. ch. v and note at pp. 40-42.

Doc. and Cov. Sec. vii:20 and Ibid 18, 19. Also Sec. 84.

History of the Church, Vol. 2 chs. viii, ix. Doc. and Cov. Sec. xx. Outlines of Ecclesiastical History, pp. 316-334 and note.

NOTES.

_1. Priesthood:_ "Priesthood is power which God gives to man, by which man becomes an agent of God; an authorized officer in his kingdom, with the right and power to teach the laws of the kingdom, and administer the ordinances by which foreigners and aliens are admitted to citizenship. It gives man the right and power to act in God's stead,--thus: If a man endowed with the proper degree of the priesthood takes one who believes the gospel and baptizes him for the remission of sins in the name of the Father, Son and Holy Ghost, the act of that authorized servant of God is just as valid as if the Lord Jesus Christ himself did it, and remission of sins will follow. So also if an authorized servant of God lays on hands to impart the Holy Ghost, the Holy Ghost will be given, inasmuch as all is done as the law of the Lord directs. So in preaching, exhorting, warning; whether it be by God's own voice, or the voice of his servants, it is the same. Man through receiving the priesthood becomes God's agent; and the Lord is bound to recognize the ministrations of his agents so long as they act in accordance with the terms by which they hold that agency. Such is priesthood." (Outlines, p. 364.)

"The power and authority of the Higher or Melchisedek Priesthood, is to hold the keys of all the spiritual blessings of the church--To have the privilege of receiving the mysteries of the kingdom of heaven--to have the heavens opened unto them--to commune with the general assembly and church of the first born, and to enjoy the communion and presence of God the Father, and Jesus the Mediator of the new covenant. The power and authority of the lesser, or Aaronic priesthood, is to hold the keys of the ministering 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." (Doc. & Cov. Sec. 107, vers. 18-20.)

_2. Reflections on the Restoration of the Aaronic Priesthood:_ The same qualities of directness and simplicity, are to be observed in the ordination of Joseph Smith and Oliver Cowdery to the Aaronic Priesthood, by John the Baptist. This is the more surprising when the circumstances connected with that event are taken into account. The Aaronic Priesthood had not been upon the earth for many centuries; it is to be restored by the great forerunner of Messiah, whose business it is to prepare the way before him; he descends out of heaven in a pillar of light, and appears to Joseph Smith and Oliver Cowdery and lays his hands upon them--I am bold to affirm it as my steadfast belief that any mere enthusiast or imposter would have taken advantage of these really dramatic circumstances to have indulged in something theatrical in the ceremony of ordination that was to follow. Some reference to the long absence of the Priesthood from the earth; some glowing words relative to its importance; the awful solemnity of conferring part of God's power on men; the honor these men received in having it bestowed upon them--the temptation to the mere enthusiast or imposter to have indulged in some extravagant expression would have been simply irresistible. But hear what the angel said:

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 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. That was all, except that the messenger explained that he acted under the direction of Peter, James and John, that a higher Priesthood would later be conferred upon them, and commanded them each to baptize the other.

The simplicity, directness and appropriateness of this ordination in the presence of such temptation to introduce pomp and ceremony, stamp it with the seal of truth. It is just such an ordination as we would expect--upon due reflection--an angel to make, full, covering all necessary ground, but simple and direct." (New Witness for God, pp. 225-6.)

_The Line of the Restoration of the Meichisedek Priesthood:_ The promise to confer upon Joseph and Oliver the Melchisedek Priesthood was fulfilled; but as there is no definite account of the event in the history of the Prophet Joseph, or, for matter of that, in any of our annuals, the evidences of the fact of their ordination to the higher or Melchisedek Priesthood promised them by John the Baptist, are presented now, together with a consideration of the place where, and the time when, the great event occurred.

The Prophet Joseph, in a communication to the Church, under date of September 6, 1842, makes undoubted allusion to the restoration of the Melchisedek Priesthood in the course of an ecstatic review of the great things God had revealed to him. He said: "And again, what do we hear? Glad tidings from Cumorah; Moroni, an angel from heaven, declaring the fulfillment of the prophets--the book to be revealed. A voice of the Lord in the wilderness of Fayette, Seneca county, declaring the three witnesses to bear record of the book. The voice of Michael on the hanks of the Susquehanna, detecting the devil when he appeared as an angel of light. 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, and of the Dispensation of the Fullness of Times." (Doctrine and Covenants, Sec. cxxviii:20.)

In one of the early revelations given to the Prophet Joseph, the Lord makes most direct reference to the restoration of the higher Priesthood through the ministration of Peter, James and John. The subject matter of the revelation is the Sacrament of the Lord's Supper; and in the course of it the Lord promises to "drink of the fruit of the vine" with his servants on earth to whom the revelation is addressed; "and with Moroni, * * * * and also Michael, or Adam, the father of all. * * * * * and also with Peter, and James, and John, whom I have sent unto yon, by whom I have ordained you and confirmed you to be Apostles, and special 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 fullness of times." (Doctrine and Covenants, Sec. xxvii.) This revelation was given some time early in August, 1830, but only the first four verses were written at that time. The rest of it was written in September of that year. (See chapters xi of this volume.) These two allusions--the one by the Prophet and the other by the Lord--to the restoration of the Melchisedek Priesthood not only make clear the fact that the Melchisedek Priesthood was restored in accordance with the promise of John the Baptist when conferring the Aaronic Priesthood, but they make it possible to fix upon the place where, and approximately the time when, the event occurred. Undoubtedly the place where the ordination was performed was on the banks of the Susquehanna river, in the wilderness between Colesville, in Broome county, New York, and Harmony, in Susquehanna county Pennsylvania; for it is there the Prophet says the voice of Peter, James and John was heard declaring themselves as "possessing the keys of the kingdom, and of the dispensation of the Fullness of Times;" for which appearing and declaration there could be no other occasion than the ordination of Oliver and Joseph to the Melchisedek Priesthood in fulfillment of the promises made by John the Baptist. The time at which the ordination took place was evidently between the 15th of May, 1829, and August, 1830. The last named date is the one under which the Lord so definitely referred to the circumstance of having sent Peter, James and John to ordain Joseph and others to be Apostles, even special witnesses of His name, and unto whom he had committed the keys of the kingdom. Hence the time of the ordination must have been between those two dates.

From information contained in other revelations, however, this period within which the Melchisedek Priesthood was restored may be considerably reduced. In April, 1830, a revelation was given concerning the organization and government of the Church, and in that revelation the Lord said: "Which commandments (i. e. to organize the Church) 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; 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." (Doctrine and Covenants, Sec. xx:2, 3.) This allusion to the ordination of these men to the apostleship reduces the time of their ordination to the period between the 15th of May, 1829, and April 6, 1830.

But the time within which the ordination took place may be still further reduced. In a revelation bearing the date of June, 1829, making known the calling of the Twelve, the Lord said: "I speak unto you, even as unto Paul mine Apostle, for you are called even with that same calling with which he was called." As this could scarcely be said of men who had not been ordained to the same holy apostleship as that held by Paul, and consequently to the Melchisedek Priesthood, the conclusion is reasonable that the ordination promised by John the Baptist, doubtless occurred some time between May 15, 1829, and the expiration of the month of June of that same year. (History of the Church, vol. I, pp. 40-41, note.)

_3. The Organization of the Church of Christ:_ In all things, the two young men, Joseph Smith and Oliver Cowdery, waited for direction from the Lord, and hence did not undertake to organize the church until he commanded them. It was in obedience to a commandment from the Lord, therefore, that they appointed the sixth day of April, 1830, as the time to organize the church. Several persons who had been baptized, and a few of their friends, met at the house of Peter Whitmer, Sen., in Fayette, Seneca county, in the state of New York, to affect that organization. The meeting was opened by solemn prayer after which, according to previous commandments, the Prophet Joseph called upon the brethren present to know if they would accept himself and Oliver Cowdery as their teachers in the things of the Kingdom of God; and if they were willing that they should proceed to organize the church according to the commandment of the Lord. To this they consented by unanimous vote. Joseph then ordained Oliver an Elder of the Church of Jesus Christ; after which Oliver ordained Joseph an Elder of the said church. The sacrament was administering and those who had been previously baptized were confirmed members of the church and received the Holy Ghost by the laying on of hands. Some enjoyed the gift of prophecy, and all rejoiced exceedingly. (See Note 4, end of section.)

While the church was yet assembled a revelation was received from the Lord, directing that a record be kept in the church, and that in it Joseph be called a seer, a translator, a prophet, an apostle of Jesus Christ, an elder of the church; and the church was commanded to give heed to all his words and commandments which he should receive from the Lord; accepting his word as the word of God in all patience and faith. On condition of their doing this the Lord promised them that the gates of hell should not prevail against the church; but on the contrary he would disperse the powers of darkness from before them and shake the heavens for their good.

_4. The Voice of God and the Voice of the People in Church Government:_ Thus the church was organized; and in that organization we see the operation of two mighty principles--the voice of God; the consent of the people. At the time that Joseph and Oliver received instruction to ordain each other to be elders of the church, they were told to defer their ordination until such time as would be practicable to get their brethren who had been and who would be baptized assembled together: for they must have the sanction of their brethren before they ordained each other elders of the Church; and their brethren must decide by vote whether they would accept them (Joseph and Oliver) as spiritual teachers. Thus, notwithstanding Joseph and Oliver had been ordained apostles under the hands of Peter, James and John, and had doubtless re-ordained each other as already stated, yet when it came to being ordained Elders of the church, and made the spiritual leaders of it, it must be done by the common consent of the church; and thus early we see enforced that law which says: All things shall be done by common consent in the church, by much prayer and faith. But no sooner was the church organized than a prophet, a seer, a translator, is appointed and the church commanded to give heed to his words, and to receive them as coming from the mouth of the Lord himself. Here in the very inception of the church organization is clearly established the great truth, the grand principle, that in the government of the church there is to be a union of the voice of God and the consent or voice of the people. Not _vox populi, vox Dei;_ nor _vox Dei, vox populi;_ but _vox Dei et vox populi._[A] (Outlines, pp. 319-21.)

[Footnote A: The voice of God and the voice of the people.]

LESSON XLIII.

(Scripture Reading Exercise.)

DOCTRINAL AND ORGANIC DEVELOPMENT (Note 1).

ANALYSIS.

I. The Name of the Church:

1. The Church of Christ.

2. The Church of the Latter Day Saints.

3. The Church of Jesus Christ of Latter Day Saints.

II. The first officers of the Church:

1. Elders.

2. Priests.

3. Teachers.

4. Deacons.

III. Subsequent additions of officers and Councils.

1. The Presidency of the Church.

2. High Priests.

3. Bishops.

4. Standing High Councils.

5. Councils of the Seventy.

REFERENCES.

History of the Church, Vol. II p. 79, 62--See title of minutes as also minutes and footnote; also Ibid pp. 79, 249. Doc. & Cov. Sec. cxv. and History of the Church Vol. III, pp. 23-4 and note 2, note 1. Doc. & Cov. Sec. xx. New Witness for God, ch. xxiv.

Doc. & Cov. Sec. xx; 65-67. Also Ibid Secs, lxxxiv, cvii; cxxiv, (Presidency.)

Doc. & Cov. Sec. xx; 2, 3. History of the Church Vol. I pp. 76-78. Ibid 243 and foot note. Ibid p. 267. Ibid p. 334 (Doc. & Cov. Sec. xc; 6. And Vol. II p. 176. Doc. & Cov. Sec. cvii-22.)

History of the Church Vol. I pp. 175-6 and foot notes.

Doc. and Cov. Sec. xli; 9 and foot note lxxii; 1-15.

Doc. & Cov. Sec. cii. History of the Church, Vol. II ch. ii.

Doc. & Cov. Sec. xviii, also Sec. cvii. History of the Church, Vol. II, ch. xiii. And the foot notes. Also Seventy's Year Book No. 1, Lesson i, ii, iii.

NOTES.

_1. Development of the Church and its Doctrine:_ Only the merest outline can be indicated on the Doctrinal and Organic development of the Church in this and the succeeding (which is the concluding) LESSON of this Year Book. It should be understood, however, that we have been merely led up to the Dispensation of the Fullness of Times, not into it. These sketches are merely traced to give something like completeness to our outline History of the Dispensations, but it should be remembered of course that they are outlines throughout, and that these of the last dispensation, the most incomplete.

_2. The Evolution of the Name of the Church:_ "For thus shall my Church be called in the last days, even the Church of Jesus Christ of Latter-day Saints." It will be observed that the Lord gives to the Church its official name, "The Church of Jesus Christ of Latter-day Saints." Previous to this the Church had been called "The Church of Christ," "The Church of Jesus Christ," "The Church of God," and by a conference of Elders held at Kirtland in May, 1834, (see Church History, vol. 2 pp. 62-3), it was given the name "The Church of the Latter-day Saints." All these names, however, were by this revelation brushed aside, and since then the official name given in this revelation has been recognized as the true title of the Church, though often spoken of as "The Mormon Church," the "Church of Christ," etc. The appropriateness of this title is self evident, and in it there is a beautiful recognition of the relationship both of the Lord Jesus Christ and of the Saints to the organization. It is "The Church of Jesus Christ." It is the Lord's. He owns it. He organized it. It is the Sacred Depository of His truth. It is His instrumentality for promulgating all those spiritual truths with which He would have mankind acquainted. It is also His instrumentality for the perfecting of the Saints, as well as for the work of the ministry. It is His in all these respects. But it is an institution which also belongs to the Saints. It is their refuge in principle, doctrine; and they have joint ownership in it with Jesus Christ, which ownership is beautifully recognized in the latter part of the title. "The Church of Jesus Christ of Latter-day Saints," is equivalent to "The Church of Jesus Christ;" and "The Church of the Latter-day Saints." (History of the Church, vol. III, p. 24.)

_3. The Presidency:_ The idea of Presidency of the Church like all things else seems to have passed through a course of development. At the first organization effected on the 6th of April, 1830, Joseph Smith and Oliver Cowdery were sustained as the First and Second Elders of the Church (Doc. & Cov. Sec. xx and Sec. xxi, History of the Church, vol. I, pp. 76-78.) Subsequently on the 25th of January, 1832, Joseph Smith was ordained President of the High Priesthood at a conference at Amherst, Ohio; in which position he was sustained by a general conference of the Church held in Zion (Independence, Mo.), on the 26th of April, 1832. On March 8th, 1833, a revelation was given announcing Sidney Rigdon and Frederick G. Williams to be equal with the Prophet in holding the keys of the kingdom (Doc. & Cov. Sec. xc:6); on the 18th of the same month, these brethren expressed the desire to be ordained to their office. "Accordingly," remarked the Prophet, "I laid my hands on Brother Sidney and Frederick, and ordained them to take part with me in holding the keys of this last kingdom and to assist in the Presidency of the High Priesthood, as my counselors." (History of the Church, vol. I, p. 334.)

On the 5th of December, 1834, Oliver Cowdery was brought into the Presidency of the High Priesthood--which is also the Presidency of the Church--taking his place as "Second Elder" of the Church (see History of the Church vol. II, p. 176 and foot note). In pursuance of this arrangement it will be found on the title page of the "Doctrine and Covenants" Issued at Kirtland in August, 1835, that these four brethren are set forth is the Presiding Elders of the Church, as follows:

_Compiled by_

Joseph Smith, Junior,

Oliver Cowdery,

Sidney Rigdon,

Frederick G. Williams,

(Presiding Elders of Said Church).

On March the 28th, 1835, however, a revelation was received in which it is said: "Of the Melchisedek Priesthood, three presiding High Priests, chosen by the body, appointed and ordained to that office, and upheld by the conference, faith, and prayer of the church, form a quorum of the Presidency of the church." (Doc. & Cov., Sec. 107, ver. 22.) And to this law the matter of Presidency of the High Priesthood and of the Church, the latter always goes with the former, has been conformed.

_4. The Evolution of Church Government:_ Next to the evidence of divine authority furnished by the spirit of church government is the manner in which that government was brought into existence. "Governments," remarks Herbert Spencer, "are not made, they grow." A remark which is as true of ecclesiastical as of civil government: and although the growth of the church government founded by Joseph Smith was rapid, it was, nevertheless, a growth, a development; it was not made. What I mean is there was no plan more or less elaborate formed by the prophet, a mental creation of officers with duties assigned, powers defined and authority limited, and then an organization effected in accordance with such a plan. On the contrary the organization at the beginning was extremely simple. Before the church was organized both the Melchisedek and Aaronic Priesthood had been conferred on Joseph Smith, but the only officer known to the church at its organization, April 6th, 1830, were elders, priests, teachers and deacons. It was not until the 4th of February, 1831, that a bishop was appointed, and then of course by revelation. Then in November following it was made known that other bishops were to be appointed. The first high council in the church was not organized until February 17th, 1834. The quorum of the Twelve Apostles and quorums of Seventy were not organized until the winter of 1835. Thus throughout, an officer was appointed today and his duties defined; another officer was appointed tomorrow or next year and an explanation given of his duties and perhaps a limit fixed to his authority, Thus line was given upon line, precept upon precept: the prophet and those co-operating with him being apparently unconscious that they were gradually developing a system of government, each part of which was beautifully adjusted to every other part and to the whole. This gives evidence that if there was no general plan for this organization in the mind of Joseph Smith, there was a plan in the mind of God who through the instrumentality of this man was founding his church. Joseph Smith, under God's direction, was building better than he knew. He as well as others associated with him were called upon to lay the foundation of a great work--how great they knew not. One may stand so close to a mountain that he perceives neither the vastness of the pile nor the grandeur of its outlines. Not until one recedes from it some distance does the magnificence of its snow-capped peaks, the solemnity of its rugged cliffs, and deep ravines stir the sensibilities of the soul. So with this work established through the labors of Joseph Smith and his associates. They stood too close to it to comprehend its greatness; too absorbed in its parts to contemplate much less fully understand the meaning and harmony of the whole. It was not until the work was well advanced towards its completion, and men had receded some distance from it in time that they began to be aware that out of the parts given to them developed so sublime a system of ecclesiastical government, the like of which was not to be found in all the world." (A New Witness for God, pp. 255-7.)

LESSON XLIV.

(Scripture Reading Exercise.)

DOCTRINAL AND ORGANIC DEVELOPMENT (Continued.)

ANALYSIS.

IV. Organization of Stakes of Zion.

1. Zion.

2. Stakes of Zion.

V. Doctrinal Growth.

VI. The Order and Presidency of all Dispensations.

REFERENCE.

Book of Mormon, III Nephi, ch. xxi:20-25. Missouri Persecutions, chs. ii, iii. Doc, & Cov. Sec. lvii:1-5. History of the Church, Vol. I, pp. 188-191.

History of the church, Vol. II, pp. 513-514 and note.

New Witness for God, chs. xiv and xv. See also History of the Church, Vol. IV. Introduction, pp. xxxiii-xli and note.

History of the Church, Vol. IV Introduction, pp. xxxix-xli; Mormon Doctrine of Deity, pp.

NOTES.

_Zion:_ The word Zion is variously employed: "This is Zion, the pure in heart." (Doc. & Cov.) In this instance the word refers to a people who are declared to be the pure in heart. In the south part of Jerusalem is a hill frequently spoken of in Jewish scripture as Zion, or Mount Zion. Then Enoch the seventh from Adam gathered the righteous and built a city, "that was called the city of Holiness, even Zion." The Lord in speaking to Enoch about the great events to take place in the last days, in which He would come to the earth in His glory, said He would with righteousness and truth sweep the earth as with a flood to gather His elect to "an holy city. * * * and it shall be called Zion, a new Jerusalem." The Nephite prophet, Moroni, tells us that Ether in vision saw the days of the coming of the Son of Man, and that "he spake concerning a new Jerusalem upon this land (America)," that was to built up unto the remnant of the seed of Joseph. (Ether xiii.) Jesus also after his resurrection, when He visited the Nephites on the American continent, told them that He would establish them upon this land, and if the Gentiles would not harden their hearts, but would repent of their sins, they should be included in the covenant, and should assist in building up the city New Jerusalem. (III Nephi xx.) The word Zion, then, is applied to a people; it is the name of a hill in the south part of Jerusalem; it is the name of a city built by Enoch and his people; it is to be the name of a city built in the last days by the saints of the Most High upon the continent of America. (Missouri Persecutions; also Outlines of Eccl. History, pp. 349-50.)

_The Land of Zion:_ "When the Book of Mormon was revealed and it became known that the Americas were precious lands of promise, and that God had such a high destiny for the two continents as is described in the Book of Mormon, that among other things America was the place where the Zion of God should be built in the last days, the brethren in those early days very naturally became anxious to know where the city of Zion would be located. After much striving for the knowledge, the place of Zion was at last revealed to them. The Lord indicated the place for the commencement of the building of Zion, and the place for the temple upon which the glory of God should rest by day and by night. This place was declared to be near Independence, Jackson county, Missouri. The site for the temple and the land around about was dedicated under the supervision of the prophet, and the Saints in the eastern states were commanded to gather to this place. They did so, and lived there some three years when their enemies rose up against them and expelled them from the land under circumstances of great cruelty and hardship. The Saints, who had been driven from their homes, accounted themselves exiles from Zion, and there was much disappointment in Israel because, apparently the promises of God had failed them; for they looked forward to an unbroken possession of the land, notwithstanding the word of the Lord to the contrary. (See Introduction to Volume III of the History of the Church, pp. xxxii-xxxix.) Shortly after this, three years later, a still further removal was made into the counties of northern Missouri, and finally, as you know, the entire Church was expelled from the state of Missouri and had to take refuge in Illinois. The prophet with his usual activity began the establishment of stakes of Zion in Illinois, especially at Nauvoo and vicinity. Meantime the Saints were questioning much concerning Zion, and the privilege of dwelling therein. At the April conference, preceding his martyrdom, the prophet alluded to these disappointments, and he spake of Zion at considerable length. I want to read to you his words on that occasion. The Saints had too narrow a conception of Zion, and of the purpose of God with reference to her; and hence the prophet, in the course of his remarks, said:

"You know there has been a great discussion in relation to Zion, where it is, and where the gathering of the dispensation is, which I am now going to tell you. The prophets have spoken and written upon it, but I will make a proclamation that will cover a broader ground. The whole of America is Zion itself, from north to south, and is described by the prophets who declared that it is Zion, where the mountain of the Lord shall be, and it shall be the center of the land. I have received instructions from the Lord that from henceforth wherever the elders of Israel shall build up churches and branches unto the Lord, throughout the states (having reference to the United States, of course) there shall be a stake of Zion. In the great cities, as Boston, New York, etc., there shall be stakes. It is a glorious proclamation, and I reserved it to the last, and designed it to be understood that this work shall commence after the washings and anointings and endowments have been performed here (i. e. in Nauvoo)."

The martyrdom of the prophet and the exodus to the mountains consequent upon that martyrdom made it impossible to carry out this policy of building up stakes of Zion in Boston, New York and other eastern cities. The Church found that it had all it could do in establishing itself in the valleys of the Rocky mountains, where it might fulfill the predictions of the prophet of this dispensation, to the effect that the Saints would become a great and powerful people in the midst of the Rocky mountains. Sometimes, however, I have wondered if we have not too much set our hearts upon these valleys, upon this state of Utah and these surrounding states; and if--like the Saints in the earlier history of the Church, when inhabiting Jackson county, we have not limited our conceptions of Zion by lines that are altogether too narrow. Last fall, as I journeyed through the eastern states, through New England, and in the south, and realized that in the southern states there are more than 10,000 of our people, and in the Eastern States mission more than 3,000, and in the Northern States mission a still greater number than in the Eastern States, I wonder if it would not be possible to establish stakes of Zion in the eastern and southern states as well as in Canada, in Mexico, in Oregon, in Arizona, or Colorado. Would it not be just as legitimate to establish stakes of Zion in South Carolina, in Florida, in Vermont or New York, as it is to establish stakes of Zion in these other places I have named? The whole land of America, the two great continents, is Zion, the land of Joseph; and I believe that the elements are forming, that God is so tempering the minds of men, so making them receptive of the truth, that by a strong, intelligent proclamation of the gospel, that God has entrusted to His Church, it may become possible for stakes of Zion to be established all over this land." (Defense of the Faith and the Saints, pp. 437-440.)

_A Stake of Zion:_ A Stake of Zion is a division of the church territorially that embraces several wards[A] and branches. There is no set number of wards or branches necessary to constitute a Stake. That is arranged according to convenience. The Stake is presided over by a president, who is a High Priest, assisted by two other High Priests as counselors. They constitute the Presidency of the Stake, and preside over the organization in that Stake much in the same way that the President of the Church presides over the entire church; but is subject of course to the general authorities of the church.

[Footnote A: Wards: The Stakes are divided into ecclesiastical wards, presided over by a bishopric, consisting of a bishop aided by two high priests as counselors, unless the bishop is a literal descendant of Aaron, in which event he has authority to act as bishop without counselors. The bishopric has a direct general presidency over the quorums of the lesser priesthood in his ward, and presides even over those holding the Higher Priesthood as members of his ward; but not over the quorums of the Higher Priesthood as quorums.]

In each Stake is a Standing High Council, over which the Presidency of the Stake--or the President or either one of the counselors, when circumstances render it impossible or inconvenient for all to be present--preside. This forms the highest judicial tribunal in the Stake.

One or more Patriarchs are appointed to confer upon the people patriarchal blessings within the Stake. The High Priests are organized into a quorum with a presidency over them as already explained. The Elders are organized into one or more quorums, according as they are numerous enough for one or a number of quorums; and with the High Priests constitute the standing ministry in the Stake. (Outlines, pp. 374-375.)

_Fitness in Doctrine Development:_ "Not only did our Prophet start right but he continued right. He not only received the gospel through the ministration of an angel; but he received his authority to preach it, administer its ordinances and build up the Church of Christ from those who last held the keys of that authority on earth. From John, who when on earth was called the Baptist, now raised from the dead and become an angel of God, he received the Aaronic Priesthood, which gave him power to preach repentance and baptize for the remission of sins, from Peter, James and John, the three chief apostles of the dispensation ushered in by the personal ministry of the Lord Jesus, he received the keys of the Melchisedek Priesthood--the Holy Apostleship, which gave him power to establish the church of Christ to the uttermost and regulate all its affairs; from Moses he received the keys of the gathering of Israel from the four quarters of the' earth and the leading of the ten tribes from the land of the north; from Elijah the keys of the priesthood to turn the hearts of the fathers to the children, and the hearts of the children to the fathers, according to the prediction of Malachi. Thus he was called and ordained of God through divinely appointed agents as was Aaron, and therefore fulfilled the law which provides that those who minister for men in things pertaining to God, must be called of God as Aaron was, by prophecy and revelation. In this development of the work of God, one sees a fitness of things. Look for a moment at the work God has proposed to himself to accomplish: The time has come for the restoration of the Gospel; for the re-establishment of his church; for the ushering in of the Dispensation of the Fullness of Times in which he has promised to gather together in one all things in Christ, "both which are in heaven, and which are on earth." A reign of peace, a reign of righteousness is about to be inaugurated--the Millennium which the scriptures promised--long looked for by earth's troubled children--despaired of--given up--is about to be realized! The remnant of Israel is to be gathered to Zion; Jerusalem is to be established, no more to be thrown down; the nations are to beat their swords into plow-shares, and their spears info pruning-hooks and nation shall not lift up sword against nation, nor shall they learn war any more--the earth is to rest from its wickedness. To bring this to pass, the cooperation of man is necessary--his obedience, his righteousness. To secure that obedience, that co-operation, faith is needed; and as faith is based on evidence, God proceeds to create the evidence by bringing a witness into existence who can not only testify of God's existence, but also of his purposes. He then enlarges the evidence by bringing forth the Book of Mormon, the voice of entire nations of people speaking out of the dust of ages, testifying that the Lord is God, that Jesus in the Christ, that the gospel is the power of God unto Salvation; and by thus increasing the evidence the foundation for faith was enlarged; and by establishing faith in the hearts of men the seed of obedience was planted. For faith is the incentive to action, the cause of obedience, and the foundation of all righteousness. When the work reached that stage of development that men could be taught repentance, and receive baptism for the remission of sins, who so qualified or who with more propriety could be sent to deliver the keys of the priesthood that is especially appointed to cry repentance and administer baptism than the teacher of repentance and the Baptists? Or, when the time came for the restoration of the apostleship, who could restore it save those who last held the keys of it on earth--Peter, James and John? Who so fit to restore the keys of the gathering of Israel and leading the ten tribes back from the north as Moses, the great prophet of Israel? Who so fitting to restore the keys of the priesthood which should turn the hearts of the fathers and children, towards each other as Elijah, of whom it was prophesied that he would do that work? Thus throughout there was a fitness in the development of the great work of God in the last days--an appropriateness to be observed in the personages employed to restore the keys of authority which opened up the several departments of the great dispensation. And it is to be observed, too, that this fitness of things as here pointed out was not the result of working to a well-matured plan in the mind of Joseph Smith; he was too young and too inexperienced to preconceive it all and then set himself at work to unfold it in such beautiful order. It was of course working to a well-matured plan, but the plan existed in the mind of God; and it was given to Joseph Smith piece-meal--incident followed incident without an apparent suspicion in his mind that each incident was a step in the progress of the mighty march of events matured in the mind of God--each key of authority, or part of the gospel but a fragment of a mighty and consistent whole that God was unfolding. The consistency and appropriateness of the development Joseph Smith never spoke of; it was left for others to note these things after the work was well advanced in he course of its development. The Prophet received the messengers God sent to him, and under their instruction proceeded with the unfoldment of the purposes of the Lord, and left it to others to admire the work and note the evidences of God's directing hand in the order of the events and the appropriateness of the parties entrusted with the introduction of the various departments of it." (New Witness for God, p. 219-222.)

_Adam the President of All Dispensations to Our Earth:_ The following remarks of the Prophet respecting man and his relation to God, and the relationship of certain leading men to each other, in the several dispensations of the Gospel which have been given, cannot fail to be an interesting and instructive contribution and conclusion to this lesson. The remarks under division I are taken from a discourse by the Prophet delivered in June, 1839, in answer to some inquiries concerning Priesthood. The Prophet's remarks under division I appear in the Millennial Star, Vol. xxvii, pages 310, 311. Those in division II are from an article on Priesthood prepared by the Prophet, and read by Robert B. Thompson at the general conference of the Church held at Nauvoo, October 5, 1840, and are to be found in the Millennial Star, Vol. xviii, pages 164, 165.

I.

The Priesthood was first given to Adam; he obtained the First Presidency and held (holds) the keys of it from generation to generation. He obtained it in the creation, before the worlds were formed, as in Genesis 1:20, 26, 28. He had dominion given him over every living creature. He is Michael, the Archangel, spoken of in the Scriptures. Then to Noah, who is Gabriel; he stands next in authority to Adam in the Priesthood; he was called of God to this office, and was the Father of all living in his day, and to him was given the dominion. These men held keys first on earth, and then in heaven. The Priesthood is an everlasting principle, and existed with God from eternity, and will to eternity, without beginning of days or end of years. The keys have to be brought from heaven whenever the Gospel is sent. When they are revealed from heaven it is by Adam's authority. Daniel vii, speaks of the Ancient of Days; he means the oldest man, our Father Adam, Michael; he will call his children together and held a council with them to prepare them for the coming of the Son of Man. He (Adam) is the father of the human family and presides over the spirits of all men, and all that have had the keys must stand before him in this grand council. This may take place before some of us leave this stage of action. The Son of Man stands before him, and there is given Him glory and dominion. Adam delivers up his stewardship to Christ, that which was delivered to him as holding the keys of the universe, but retains his standing as head of the human family. * * * * The Father called all spirits before him at the creation of man, and organized them. He (Adam) is the head, and was told to multiply. The keys were first given to him, and by him to others. He will have to give an account of his stewardship and they to him. * * * * * I saw Adam in the valley of Adam-ondi-Ahman. He called together his children and blessed them with a patriarchal blessing. The Lord appeared in their midst, and he (Adam) blessed them all, and foretold what should befall them to the latest generation. (Mill. Star, Vol. xviii, pp. 310, 311; see Doc. & Cov. Sec. cvii:53, 56.) This is why Abraham blessed his posterity; he wanted to bring them into the presence of God. They looked for a city, etc., Moses sought to bring the children of Israel into the presence of God, through the power of the Priesthood, but he could not. In the first ages of the world they tried to establish the same thing; and there were Eliases raised up who tried to restore these very glories, but did not obtain them, but they prophesied of a day when this glory would be revealed. Paul spoke of the Dispensation of the Fullness of Times, when when God would gather together all things in one, etc., and those men to whom these keys have been given, will have to be there, and they without us cannot be perfect. These men are in heaven, but their children are on earth. Their bowels yearn over us. God sends down men for this reason (Matt. 13:41). "And the Son of Man shall send forth his angels," etc. All these authoritative characters will come down and join hand in hand in bringing about this work.

II.

Commencing with Adam, who was the first man, who is spoken of in Daniel as being the "Ancient of Days," or in other words, the first and oldest of all, the great grand progenitor, of whom it is said in another place he is Michael, because he was the first and father of all, not only by progeny, but the first to hold the spiritual blessings, to whom was made known the plan of ordinances for the salvation of his posterity unto the end, and to whom Christ was first revealed, and through whom Christ has been revealed from heaven, and will continue to be revealed from henceforth. Adam holds the keys of the Dispensation of the Fullness of Times, i. e. the dispensation of all the times, have been and will be revealed through him from the beginning to Christ, and from Christ to the end of all the dispensations that are to be revealed: Ephesians, 1st chap., 9th and 10th verses--"Having made known unto us the mystery of his will, acording to his goon pleasure which he hath purposed in himself: that in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven and which are on earth, even in him." * * * * * And again: God purposed in himself, that there should not be eternal fullness until every dispensation should be fulfilled and gathered together in one, and that all things whatsoever that should be gathered together in one in those dispensations unto the same fullness and eternal glory, should be in Christ Jesus; therefore he set the ordinances to be the same forever, and set Adam to watch over them, to reveal them from heaven to man, or to send angels to reveal them; Hebrews I:14--"Are they not all ministering spirits, sent forth to minister to those who shall be heirs of salvation," These angels are under the direction of Michael or Adam, who acts under the direction of the Lord. From the above quotation we learn that Paul perfectly understood the purposes of God in relation to his connection with man, and that glorious and perfect order which he established in himself, whereby he sent forth power, revelations, and glory. * * * * * 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 fullness until Christ shall present the Kingdom to the Father, which shall be at the end of the last dispensation." ("The Mormon Doctrine of Deity," pp. 243-248.)