VI
THE PRIESTHOOD
1.
The priesthood system of the Latter-day Saint church differs fundamentally from that of most organized religions in the fact that it is not controlled by a class of professional ministers. Motst male members of the church may hold the priesthood, and few fail to do so. A Mormon performs priestly duties concurrently with the earning of his livelihood by other means. The bishop of a ward or the president of a stake might be the community's barber, or plumber, its banker, lawyer or educator.
This gives rise to intimacy between leaders and other members. There are no priestcraft secrets, no occult incantations, no powers over humankind that cannot be probed by almost any upright man. God's agency on earth is available for righteous use by all men who sincerely seek it. In attempting to lay the powers of God open to everyone, Mormons have endeavored to elevate the dignity of man. Some persons, however, contend that the church has sacrificed the solemnity, beauty and mystery that are identified with more formalized Christian systems. This matter is largely one of personal taste, governed by environment, or hereditary yearnings in individuals that they themselves cannot easily explain.
Mormons claim they have the only true priesthood existent upon the earth today. The entire structure of their religion and culture is based on this assumption.
Joseph Smith held that mankind, through abuse and neglect, had lost the power of God's priesthood, which had been conferred upon men in various dispensations from Adam through Moses, Noah, Abraham and Jesus, as well as others. Pointing to the phenomenon that spiritual powers demonstrated on earth by every seer to appear have always declined gradually when administered by his followers after his removal from the world, the Mormon prophet contended that the powers left by Jesus among his apostles had been permitted to wither and die because of diminishing faith after the first few centuries of the Christian era, and had almost completely vanished from among human beings by the time of the Middle Ages.
Priestly power, to Mormons, is a real, fluid thing that must be passed on by direct contact and laying-on of hands. If its spiritual potence had become dissipated by the Middle Ages, how could a member of any organized priesthood in the world claim to possess it, or to be able to confer it upon others?
Mormonism bases all its rights to priestly powers upon those handed down by Joseph Smith and Oliver Cowdery, who had received them in a spiritual visitation and laying-on of hands by Peter, James and John, three of the original apostles and followers of Jesus, and in a later visitation by the prophet Elijah, who revealed the startling doctrine of baptism for the dead, which is explained in another chapter of this book.
In the early history of the Mormons, there were others who claimed to have experienced visions and obtained powers for control of the whole church, so that the main body of the organization was forced to evolve methods of testing such alleged visions. Those that failed to meet these tests were said to have sprung from the devil.
In the Latter-day Saint method of interpreting the will of God, the keys of the priesthood were committed on earth to Joseph Smith and Oliver Cowdery, and have been passed on by them in an unbroken line to successors in the apostleship of the Mormon church. Mormons recognize priestly powers in no one who has not been formally ordained by L.D.S. authorized possessors of this heritage. The minister of another faith who desires to enter the Latter-day Saint organization must begin at the beginning, as a deacon, and work his way to the top through demonstrated spiritual abilities, just like any layman. There have been several instances where high-placed officials of other churches have expressed their faith in the future of the L.D.S. church and have tried to dicker for positions within it comparable to the authority and dignity to which they had attained in their own belief. To these there could be but one answer, that they must do as any beginner.
The completeness of Mormon theology, which endeavors to answer the many questions that other religions have left at loose ends, has an unusually strong fascination for ministers of non-Mormon churches, and L.D.S. missionaries have reported many cases of these preachers who would have gladly have [sic] come into the Mormon church but for the single factor of their having to earn a living at something else besides preaching.
A Mormon who has been stripped of his priestly identity because of unworthiness, no matter how high a position he has held, also is required to make a fresh start at the very bottom of the ladder. In recent church history there is an example of a member of the council of twelve apostles who was removed from office and from membership in the priesthood. After an interval of a few years of inactivity, he went back to the ward in which his residence was located and humbly submitted himself to the disciplines expected of any investigator.
Once a man has been ordained, if he uses the priesthood rightly, he retains it, not only for his lifetime on this earth, but throughout all eternity. Its power, however, rapidly diminishes when the holder neglects to use and cultivate it, and its blessings are withdrawn from him when he seeks to pervert it to unworthy or evil purposes.
The priesthood has been given as a means of teaching the spirits on earth the story of man's origin and destiny and the meaning and duties of earth-life.
So great is the importance of the priesthood to the welfare of mankind, that the Mormons hold that a just and loving God has always made it available to man whenever he has chosen to accept and use it.
This gives rise to intimacy between leaders and other members. There are no priestcraft secrets, no occult incantations, no powers over humankind that cannot be probed by almost any upright man. God's agency on earth is available for righteous use by all men who sincerely seek it. In attempting to lay the powers of God open to everyone, Mormons have endeavored to elevate the dignity of man. Some persons, however, contend that the church has sacrificed the solemnity, beauty and mystery that are identified with more formalized Christian systems. This matter is largely one of personal taste, governed by environment, or hereditary yearnings in individuals that they themselves cannot easily explain.
Mormons claim they have the only true priesthood existent upon the earth today. The entire structure of their religion and culture is based on this assumption.
Joseph Smith held that mankind, through abuse and neglect, had lost the power of God's priesthood, which had been conferred upon men in various dispensations from Adam through Moses, Noah, Abraham and Jesus, as well as others. Pointing to the phenomenon that spiritual powers demonstrated on earth by every seer to appear have always declined gradually when administered by his followers after his removal from the world, the Mormon prophet contended that the powers left by Jesus among his apostles had been permitted to wither and die because of diminishing faith after the first few centuries of the Christian era, and had almost completely vanished from among human beings by the time of the Middle Ages.
Priestly power, to Mormons, is a real, fluid thing that must be passed on by direct contact and laying-on of hands. If its spiritual potence had become dissipated by the Middle Ages, how could a member of any organized priesthood in the world claim to possess it, or to be able to confer it upon others?
Mormonism bases all its rights to priestly powers upon those handed down by Joseph Smith and Oliver Cowdery, who had received them in a spiritual visitation and laying-on of hands by Peter, James and John, three of the original apostles and followers of Jesus, and in a later visitation by the prophet Elijah, who revealed the startling doctrine of baptism for the dead, which is explained in another chapter of this book.
In the early history of the Mormons, there were others who claimed to have experienced visions and obtained powers for control of the whole church, so that the main body of the organization was forced to evolve methods of testing such alleged visions. Those that failed to meet these tests were said to have sprung from the devil.
In the Latter-day Saint method of interpreting the will of God, the keys of the priesthood were committed on earth to Joseph Smith and Oliver Cowdery, and have been passed on by them in an unbroken line to successors in the apostleship of the Mormon church. Mormons recognize priestly powers in no one who has not been formally ordained by L.D.S. authorized possessors of this heritage. The minister of another faith who desires to enter the Latter-day Saint organization must begin at the beginning, as a deacon, and work his way to the top through demonstrated spiritual abilities, just like any layman. There have been several instances where high-placed officials of other churches have expressed their faith in the future of the L.D.S. church and have tried to dicker for positions within it comparable to the authority and dignity to which they had attained in their own belief. To these there could be but one answer, that they must do as any beginner.
The completeness of Mormon theology, which endeavors to answer the many questions that other religions have left at loose ends, has an unusually strong fascination for ministers of non-Mormon churches, and L.D.S. missionaries have reported many cases of these preachers who would have gladly have [sic] come into the Mormon church but for the single factor of their having to earn a living at something else besides preaching.
A Mormon who has been stripped of his priestly identity because of unworthiness, no matter how high a position he has held, also is required to make a fresh start at the very bottom of the ladder. In recent church history there is an example of a member of the council of twelve apostles who was removed from office and from membership in the priesthood. After an interval of a few years of inactivity, he went back to the ward in which his residence was located and humbly submitted himself to the disciplines expected of any investigator.
Once a man has been ordained, if he uses the priesthood rightly, he retains it, not only for his lifetime on this earth, but throughout all eternity. Its power, however, rapidly diminishes when the holder neglects to use and cultivate it, and its blessings are withdrawn from him when he seeks to pervert it to unworthy or evil purposes.
The priesthood has been given as a means of teaching the spirits on earth the story of man's origin and destiny and the meaning and duties of earth-life.
So great is the importance of the priesthood to the welfare of mankind, that the Mormons hold that a just and loving God has always made it available to man whenever he has chosen to accept and use it.
2.
Mormons trace priesthood history in a very interesting manner. The Bible is a study source, but is augmented by the Book of Mormon, Doctrine and Covenants, Pearl of Great Price and other revelations to modern prophets. Their records naturally contain many facets not found in other religions that have stopped with the Bible as their final bit of sacred history.
Soon after Adam was driven from the Garden of Eden, an angel appeared and taught him the story of man from the first to the last day, unfolding the plan of salvation, including the atoning sacrifice of Jesus, the organized church, purpose and powers of the priesthood and the rights and duties of man on earth, whether in or out of the church.
Adam, first earth-pupil of God, learned the eternal philosophy that overshadows the existence of man. When Adam had accepted this truth, the angel baptised him and conferred upon him the first presidency of the church. He held all the keys to this, which he passed on from generation to generation. He sealed the blessings of the priesthood, all its power, its keys and ordinances, upon his sons, Seth, Enos, Jared, Cainan, Mahalaleel, Enoch and Methuselah.
The same priesthood, which thus came into the world at its beginning, will exist in the end of the world. There has been a chain of authority and power from Adam on down to the present time.
Since the inhabitants of the earth were destroyed at the time of Noah, he, therefore, was another first man of the human race. He possessed the keys of the priesthood, even as did Adam, and from him they descended to other generations that carried them forward to the time of Melchizedek.
Melchizedek conferred the priesthood upon Abrahm, who also was visited by the Lord and His angels, who gave Abraham the power of God. Earnest searchers after religious truths will find little about Melchizedek. Much of the information possessed by the Mormons about Melchizedek springs from Joseph Smith's inspired writings.
From Abraham, the Mormons trace the priesthood to Moses, through a rather exactly outlined list of generations.
Joshua's astounding feats were possible because he was consecrated and set apart by Moses, who delivered God's power to him and ordained the specific tasks he was to perform.
John the Baptist, probably was the last man among the Jews to hold the keys to the Aaronic, or lesser, priesthood.
The Book of Mormon contains a record of the succession of the priesthood among the Israelitish people, who, having left the main body of Jews several hundred years prior to the coming of Christ, maintained their civilization and religion on the American continents.
Christ's advent constituted a complete new dispensation of the gospel and of the holy priesthood to mankind. The words of Christ himself are taken by the Mormosn to support the fact that he had chosen his apostles, and that he had ordained them to their exalted positions.
After Jesus left the world, the church remained fully organized for some time. Thousands of people flocked to it, and its members lived in accordance with doctrines taught by the Savior. Soon, however, decay of faith set in, as it had successively done in more ancient times. Men, in exercising their free agency, began to ignore divine laws. The church gradually weakened. Finally, abuses of the priestly power became so flagrant, and the gospel ordinances so warped, that the authority of the priesthood no longer remained with the organization.
From then until modern times a universal darkness reigned upon earth. The Medieval era, with all its fears, supserstitions and degeneracies of man, existed during a time which the Mormons have named the Great Apostasy, when all residents of earth had cut themselves off from God by reason of having turned their backs upon the gospel, or having perverted it.
The church was degraded into paganism and priestcraft, perhaps even sorcery.
Finally, men began to break through the fog of ignorance and fear. Liberality of thoguht began to grow. Strength of the gospel gradually made itself felt again, and prepared the people for the next dispensation, which was to come through Joseph Smith, the American prophet.
In 1820, God, the Father and God, the Son, appeared together to Joseph Smith, who was then but fourteen years old, in a wooded grove in New York state after the youth, in a quandary as to where to turn in religious matters, had in full faith asked God for help. God held out a vision of the work that lay ahead of the lad.
Authority of the Mormon church to weild priesthood power is explained in the following excerpt from one of their standard church works:
"We claim the authority to administer in the name of God is operative in the Church of Jesus Christ of Latter-day Saints; and that this power or commission was conferred upon the first officers of the Church by ordination under the hands of those who had held the same power in earlier dispensations. That the authority of the Holy Priesthood was to be taken from the earth as the Apostles of old were slain, and that of necessity it would have to be restored from heaven before the Church could be reestablished, may be shown by scripture. On May 15, 1829, while Joseph Smith and Oliver Cowdery were engaged in earnest prayer, for instruction concerning baptism for the remission of sins, mention of which Joseph Smith had found in the plates from which he was then engaged in translating the Book of Mormon, a messenger from heaven descended in a cloud of light. He announced himself as John, called of old the Baptist, and said he had come under the direction of Peter, James and John, who held the keys of the higher Priesthood. The angel laid his hands upon the two young men and ordained them to authority."
This was the lesser, or Aaronic priesthood.
In like manner in the early summer of 1829, Joseph Smith and Oliver Cowdery received ordination to the higher, or Melchizedek Priesthood, under the hands of the angels Peter, James and John, who revisited the earth for that purpose. These three apostles had received the keys of the priesthood on the Mount, and as presiding council over the Primitive church, had last held the keys of the higher priesthood.
This, then, is the background of the belief of Mormons that Joseph Smith was called of God and ordained an apostle of Jesus Christ, to be the first Elder of the Church of Jesus Christ of Latter-day Saints.
This feeling of direct divine authority and holy commission is the driving force that underlies all their religion, and gives rise to the zealous belief that they are set apart for a holy work. In the words of Wilford Woodruff, an early president of the church, there was no man on earth, through all the years that the early church fell into desuetude, who held the power of the priesthood until it was conferred upon Joseph Smith.
It is small wonder, then, that Mormons place such great store in the prophetic power of the founder of their faith, and claim that they, inheritors of that power, can go forth as agents of God Himself.
Soon after Adam was driven from the Garden of Eden, an angel appeared and taught him the story of man from the first to the last day, unfolding the plan of salvation, including the atoning sacrifice of Jesus, the organized church, purpose and powers of the priesthood and the rights and duties of man on earth, whether in or out of the church.
Adam, first earth-pupil of God, learned the eternal philosophy that overshadows the existence of man. When Adam had accepted this truth, the angel baptised him and conferred upon him the first presidency of the church. He held all the keys to this, which he passed on from generation to generation. He sealed the blessings of the priesthood, all its power, its keys and ordinances, upon his sons, Seth, Enos, Jared, Cainan, Mahalaleel, Enoch and Methuselah.
The same priesthood, which thus came into the world at its beginning, will exist in the end of the world. There has been a chain of authority and power from Adam on down to the present time.
Since the inhabitants of the earth were destroyed at the time of Noah, he, therefore, was another first man of the human race. He possessed the keys of the priesthood, even as did Adam, and from him they descended to other generations that carried them forward to the time of Melchizedek.
Melchizedek conferred the priesthood upon Abrahm, who also was visited by the Lord and His angels, who gave Abraham the power of God. Earnest searchers after religious truths will find little about Melchizedek. Much of the information possessed by the Mormons about Melchizedek springs from Joseph Smith's inspired writings.
From Abraham, the Mormons trace the priesthood to Moses, through a rather exactly outlined list of generations.
Joshua's astounding feats were possible because he was consecrated and set apart by Moses, who delivered God's power to him and ordained the specific tasks he was to perform.
John the Baptist, probably was the last man among the Jews to hold the keys to the Aaronic, or lesser, priesthood.
The Book of Mormon contains a record of the succession of the priesthood among the Israelitish people, who, having left the main body of Jews several hundred years prior to the coming of Christ, maintained their civilization and religion on the American continents.
Christ's advent constituted a complete new dispensation of the gospel and of the holy priesthood to mankind. The words of Christ himself are taken by the Mormosn to support the fact that he had chosen his apostles, and that he had ordained them to their exalted positions.
After Jesus left the world, the church remained fully organized for some time. Thousands of people flocked to it, and its members lived in accordance with doctrines taught by the Savior. Soon, however, decay of faith set in, as it had successively done in more ancient times. Men, in exercising their free agency, began to ignore divine laws. The church gradually weakened. Finally, abuses of the priestly power became so flagrant, and the gospel ordinances so warped, that the authority of the priesthood no longer remained with the organization.
From then until modern times a universal darkness reigned upon earth. The Medieval era, with all its fears, supserstitions and degeneracies of man, existed during a time which the Mormons have named the Great Apostasy, when all residents of earth had cut themselves off from God by reason of having turned their backs upon the gospel, or having perverted it.
The church was degraded into paganism and priestcraft, perhaps even sorcery.
Finally, men began to break through the fog of ignorance and fear. Liberality of thoguht began to grow. Strength of the gospel gradually made itself felt again, and prepared the people for the next dispensation, which was to come through Joseph Smith, the American prophet.
In 1820, God, the Father and God, the Son, appeared together to Joseph Smith, who was then but fourteen years old, in a wooded grove in New York state after the youth, in a quandary as to where to turn in religious matters, had in full faith asked God for help. God held out a vision of the work that lay ahead of the lad.
Authority of the Mormon church to weild priesthood power is explained in the following excerpt from one of their standard church works:
"We claim the authority to administer in the name of God is operative in the Church of Jesus Christ of Latter-day Saints; and that this power or commission was conferred upon the first officers of the Church by ordination under the hands of those who had held the same power in earlier dispensations. That the authority of the Holy Priesthood was to be taken from the earth as the Apostles of old were slain, and that of necessity it would have to be restored from heaven before the Church could be reestablished, may be shown by scripture. On May 15, 1829, while Joseph Smith and Oliver Cowdery were engaged in earnest prayer, for instruction concerning baptism for the remission of sins, mention of which Joseph Smith had found in the plates from which he was then engaged in translating the Book of Mormon, a messenger from heaven descended in a cloud of light. He announced himself as John, called of old the Baptist, and said he had come under the direction of Peter, James and John, who held the keys of the higher Priesthood. The angel laid his hands upon the two young men and ordained them to authority."
This was the lesser, or Aaronic priesthood.
In like manner in the early summer of 1829, Joseph Smith and Oliver Cowdery received ordination to the higher, or Melchizedek Priesthood, under the hands of the angels Peter, James and John, who revisited the earth for that purpose. These three apostles had received the keys of the priesthood on the Mount, and as presiding council over the Primitive church, had last held the keys of the higher priesthood.
This, then, is the background of the belief of Mormons that Joseph Smith was called of God and ordained an apostle of Jesus Christ, to be the first Elder of the Church of Jesus Christ of Latter-day Saints.
This feeling of direct divine authority and holy commission is the driving force that underlies all their religion, and gives rise to the zealous belief that they are set apart for a holy work. In the words of Wilford Woodruff, an early president of the church, there was no man on earth, through all the years that the early church fell into desuetude, who held the power of the priesthood until it was conferred upon Joseph Smith.
It is small wonder, then, that Mormons place such great store in the prophetic power of the founder of their faith, and claim that they, inheritors of that power, can go forth as agents of God Himself.
3.
To put it baldly, Mormons appropriate for their priesthood all good abilities ever hinted, revealed or made available to humankind.
This is understandable enough when we keep in mind their basic consception of the church and of man. The church is composed of eternal intelligent beings who have accepted God's plan of salvation and are moving forward in eternal progression.
The priesthood is the directing agency between God and man. It is the government of God, whether on earth or in the heavens. It governs all things, directs all things, sustains all things, and deals with all things associated with God and truth.
The priesthood of the Son of God is the law by which all worlds are, were, and will continue to be forever. It is the system that brings worlds into existence and populates them, gives them their days, weeks, months, and is the means by which they can reach a still higher existence. It is the channel through which the Almighty commenced revealing His glory at the creation of this earth and through which he has continued to reveal Himself to the children of men to the present time. It is the instrument He will use to make known his purposes to the end of time. It is nothing more nor less than the power of God delegated to man, by which man can act on the earth for the salvation of the human family, and act legitimately as the direct possessor of that power.
The organization of the church begins with the priesthood.
Revelation from God to man is inseparably connected with the priesthood as an unchanging principle through all eternity. Since the priesthood acts only for God, there can be no priesthood without revelation and guidance from God, in a very real, practical, day-to-day manner.
Spiritual gifts exercised by the Mormon priesthood include the gifts of tongues, prophecy, revelation, visions, healings, interpretation of tongues and many others.
Those who hold the priesthood are entitled, if their lives ar epure, to revelation from God in their private affairs and in official actions within the church appropriate to the limitations and responsibilities of the stations to which they have been duly ordained or set apart. It is through the priesthood that heavenly beings reveal themselves or that inspiration is given as occasion demands. The principle of revelation, continuous and sufficient, is a fundamental of the Mormon faith, which holds that revelation, operating upon the human mind, increases pure knowledge and wisdom, and opens the visions of eternal life.
Similar to revelation is the power of discernment, through which possessors of the priesthood through the ages have been able to detect the power of magicians and sorcerers, and thus be [sic] able to frustrate them. Moses possessed such a power in being able to discern the idolatry of Israel. Joshua, by means of this power, was able to detect the man who had stolen the wedge of gold and the Babylonish garment. Elijah, Elisha, Isaiah, Jeremiah, Ezekiel and many others are pointed out by the Mormons as having been able to wield this strength.
The ability to heal by means of heavenly power is exercised by members of the Mormon priesthood, and elders frequently are called into the homes of sick persons to lay on hands, anoint with oil in the name of the Lord and pray for recovery of the patients. This, however, is not usually carried to the extreme, so as to entirely supplant medical care. Mormons, rather, uphold the medical profession as being practitioners of a good art. All good arts come from God. There are, in every group of Mormons, many examples of miraculous healings, which often are credited fully by members of the medical profession. Mormons are not spectacular, nor do they make use of crude showmanship in demonstrating this power. Their quiet insistence, however, that they can invoke the power of God to heal human beings is one of the main tenets of their faith. Wherever a healing has taken place by such a means, it is humbly acknowledged in a testimony of the awesomeness and completeness of God, and of the priest's great privilege in acting as a medium for its transmission.
Skeptics will raise their eyebrows at claims of the power for translation of tongues. Yet the evidences of its having been exercised are so great throughout the history of the Mormon church that it cannot be refuted, nor always be fully explained by purely rational means. In some cases, there are recorded incidents of sudden and full translation, although such spectacular activities are carefully investigated and the seal of approval is not placed upon them unless there is overwhelming evidence of divine intervention. There have been some cases, for example, where a man who could speak only Dutch arose, with a qualified scholarly interpreter, to address a congregation that could speak only English. After having translated a few passages, the translator stopped, because he saw that the congregation understood what was being said without his assistance. Of course, this could be somewhat explained by a basic kindred relationship of the two languages, and further, by the overwhelming desire for communication between the minds of the listeners and the speaker which formed a spiritual and psychological bond so great that their minds were able to overleap the boundaries and limitations of unfamiliar words to grasp the meaning intended to be conveyed. This great zeal, too, enables the Mormon priest, when put down in a foreign land, to quickly learn its language. Similar missionary attainments have been reported by protagonists of nearly all of the world's religions.
It is reported that Orson Hyde, a Latter-day Saint missionary to the Holy Land in the early days of the church, stopped off only a few weeks in France to study the language of the land, and that he learned it so fully that he was writing understandable articles in French about the Mormon faith before the end of that time. Joseph smith used this power of translation in conveying into English the Book of Mormon from the ancient original in which it had been written. It was pointed out, however, that he spent several months studying the language, by means of a code key, before he actually began to translate, so that his accomplishments can be fully accredited in the light of attainments in modern scholarship.
In the priesthood is vested the power of performing the ordinances required for entrance into the church and for continued membership in it. These include baptism, and the conferring of the Holy Ghost upon both the living and the dead, and the administration of the sacrament. The church does not recognize validity in any of these rites unless they are performed by a man holding the authorized and duly ordained priesthood. Inasmuch as Mormons believe they guard and maintain the only authorized priesthood on the face of the earth today, it naturally follows that they do not accredit the baptisms, confirmations, or other rites of any other religious body.
Any person, Mormon or non-Mormon, may teach righteous doctrine and be blessed as a result of his actions. Mormons, therefore, encourage any person who is sincerely and effectively working for the betterment of the world and humanity, insofar as they are genuinely good and wholesome. However, they hold that only those who share in the power of the priesthood can teach or preach with authority the doctrines of Jesus Christ or can invite the children of men into the church.
Mormons claim for their priesthood the sealing power, which is the authority to perform acts that not only are valid on earth, but also in heaven, extending over all life on earth and throughout the eternities. This power of the priesthood to seal agreements, contracts and vows for all time and eternity is the root of several religious practices in which the Latter-day Saints differ very radically from most other organized faiths, especially in the matter of marriage for eternity in the worlds to come, and in baptisms and confirmations in behalf of those who already have died, even centuries before the rite takes place.
This is understandable enough when we keep in mind their basic consception of the church and of man. The church is composed of eternal intelligent beings who have accepted God's plan of salvation and are moving forward in eternal progression.
The priesthood is the directing agency between God and man. It is the government of God, whether on earth or in the heavens. It governs all things, directs all things, sustains all things, and deals with all things associated with God and truth.
The priesthood of the Son of God is the law by which all worlds are, were, and will continue to be forever. It is the system that brings worlds into existence and populates them, gives them their days, weeks, months, and is the means by which they can reach a still higher existence. It is the channel through which the Almighty commenced revealing His glory at the creation of this earth and through which he has continued to reveal Himself to the children of men to the present time. It is the instrument He will use to make known his purposes to the end of time. It is nothing more nor less than the power of God delegated to man, by which man can act on the earth for the salvation of the human family, and act legitimately as the direct possessor of that power.
The organization of the church begins with the priesthood.
Revelation from God to man is inseparably connected with the priesthood as an unchanging principle through all eternity. Since the priesthood acts only for God, there can be no priesthood without revelation and guidance from God, in a very real, practical, day-to-day manner.
Spiritual gifts exercised by the Mormon priesthood include the gifts of tongues, prophecy, revelation, visions, healings, interpretation of tongues and many others.
Those who hold the priesthood are entitled, if their lives ar epure, to revelation from God in their private affairs and in official actions within the church appropriate to the limitations and responsibilities of the stations to which they have been duly ordained or set apart. It is through the priesthood that heavenly beings reveal themselves or that inspiration is given as occasion demands. The principle of revelation, continuous and sufficient, is a fundamental of the Mormon faith, which holds that revelation, operating upon the human mind, increases pure knowledge and wisdom, and opens the visions of eternal life.
Similar to revelation is the power of discernment, through which possessors of the priesthood through the ages have been able to detect the power of magicians and sorcerers, and thus be [sic] able to frustrate them. Moses possessed such a power in being able to discern the idolatry of Israel. Joshua, by means of this power, was able to detect the man who had stolen the wedge of gold and the Babylonish garment. Elijah, Elisha, Isaiah, Jeremiah, Ezekiel and many others are pointed out by the Mormons as having been able to wield this strength.
The ability to heal by means of heavenly power is exercised by members of the Mormon priesthood, and elders frequently are called into the homes of sick persons to lay on hands, anoint with oil in the name of the Lord and pray for recovery of the patients. This, however, is not usually carried to the extreme, so as to entirely supplant medical care. Mormons, rather, uphold the medical profession as being practitioners of a good art. All good arts come from God. There are, in every group of Mormons, many examples of miraculous healings, which often are credited fully by members of the medical profession. Mormons are not spectacular, nor do they make use of crude showmanship in demonstrating this power. Their quiet insistence, however, that they can invoke the power of God to heal human beings is one of the main tenets of their faith. Wherever a healing has taken place by such a means, it is humbly acknowledged in a testimony of the awesomeness and completeness of God, and of the priest's great privilege in acting as a medium for its transmission.
Skeptics will raise their eyebrows at claims of the power for translation of tongues. Yet the evidences of its having been exercised are so great throughout the history of the Mormon church that it cannot be refuted, nor always be fully explained by purely rational means. In some cases, there are recorded incidents of sudden and full translation, although such spectacular activities are carefully investigated and the seal of approval is not placed upon them unless there is overwhelming evidence of divine intervention. There have been some cases, for example, where a man who could speak only Dutch arose, with a qualified scholarly interpreter, to address a congregation that could speak only English. After having translated a few passages, the translator stopped, because he saw that the congregation understood what was being said without his assistance. Of course, this could be somewhat explained by a basic kindred relationship of the two languages, and further, by the overwhelming desire for communication between the minds of the listeners and the speaker which formed a spiritual and psychological bond so great that their minds were able to overleap the boundaries and limitations of unfamiliar words to grasp the meaning intended to be conveyed. This great zeal, too, enables the Mormon priest, when put down in a foreign land, to quickly learn its language. Similar missionary attainments have been reported by protagonists of nearly all of the world's religions.
It is reported that Orson Hyde, a Latter-day Saint missionary to the Holy Land in the early days of the church, stopped off only a few weeks in France to study the language of the land, and that he learned it so fully that he was writing understandable articles in French about the Mormon faith before the end of that time. Joseph smith used this power of translation in conveying into English the Book of Mormon from the ancient original in which it had been written. It was pointed out, however, that he spent several months studying the language, by means of a code key, before he actually began to translate, so that his accomplishments can be fully accredited in the light of attainments in modern scholarship.
In the priesthood is vested the power of performing the ordinances required for entrance into the church and for continued membership in it. These include baptism, and the conferring of the Holy Ghost upon both the living and the dead, and the administration of the sacrament. The church does not recognize validity in any of these rites unless they are performed by a man holding the authorized and duly ordained priesthood. Inasmuch as Mormons believe they guard and maintain the only authorized priesthood on the face of the earth today, it naturally follows that they do not accredit the baptisms, confirmations, or other rites of any other religious body.
Any person, Mormon or non-Mormon, may teach righteous doctrine and be blessed as a result of his actions. Mormons, therefore, encourage any person who is sincerely and effectively working for the betterment of the world and humanity, insofar as they are genuinely good and wholesome. However, they hold that only those who share in the power of the priesthood can teach or preach with authority the doctrines of Jesus Christ or can invite the children of men into the church.
Mormons claim for their priesthood the sealing power, which is the authority to perform acts that not only are valid on earth, but also in heaven, extending over all life on earth and throughout the eternities. This power of the priesthood to seal agreements, contracts and vows for all time and eternity is the root of several religious practices in which the Latter-day Saints differ very radically from most other organized faiths, especially in the matter of marriage for eternity in the worlds to come, and in baptisms and confirmations in behalf of those who already have died, even centuries before the rite takes place.
4.
The lesser priesthood is called the Aaronic priesthood, and is believed to have descended directly from Aaron, spokesman of Moses.
Roughly speaking, the Aaronic priesthood is charged with the responsibility of administering the outward ordinances of the church, such as baptism by immersion for the remission of sins, care, accumulation and disbursement of church income and properties, building and maintaining of temples, houses of learning and places of worship, and similar duties. It also acts as a proving ground through which younger men, or newly converted men, may be trained for greater spiritual responsibilities of the higher, or Melchizedek priesthood.
Offices within the Aaronic priesthood are deacon, teacher, priest and bishop.
In general practice of the church, the office of deacon first is conferred upon a man or boy when he has learned the duties of that office. This is done at the age of 12 years in most cases of faithful young Mormons, and for an adult convert soon after he comes into the church. As the priesthood bearer proves himself capable and faithful, he is advanced to teacher, and later to priest.
Usually, three years of experience and training as deacons, during the ages of 12, 13 and 14 years, are required before a candidate is advanced.
Teachers normally spend two years, their fifteenth and sixteenth, in that office before they are promoted.
The next two years, their seventeenth and eighteenth, are spent in the office of priest of the Aaronic priesthood after which, if they are worthy, the candidates are eligible for ordination as elders, the first step in the higher priesthood.
Deacons are primarily assistants to teachers, priests, and to men who hold the Melchizedek priesthood. They learn of the higher duties and authority as they assist in these duties.
Twelve deacons form a quorum, or council. One of the twelve is the president. He has two assistants, who are a first counselor and a second counselor, in the traditional form of church organization. Thus, in the very lowest office of any authority in the church, the young man begins immediately to use the system of organization that has been perfected through a century. The president and his two counselors form the presidency of the deacons' quorum. The clerk is another quorum officer. The body meets at regular intervals to discuss problems that confront it, to study a course of instruction laid out for deacons by the authorities of the church, and to promote the spirit of fellowship and brotherhood that ties the Mormon church together in its tight homogeneity.
The duties of teachers are, literally, what the Doctrine and Covenants outlines:
"The Teacher's duty is to watch over the Church always and be with and strengthen them;
"And see that there is no iniquity in the Church, neither hardness with each other, neither lying, backbiting, nor evil speaking.
"And see that the church meet together often, and also see that all the members do their duty.
"And he is to take the lead of meetings in the absence of the elder or priest--
"And is to be assisted always, in all his duties in the Church, by the Deacons, if occasion requires.
"But neither Teachers nor Deacons have authority to baptize, administer the sacrament, or lay on hands.
"They are, however, to warn, expound, exhort, and teach, and invite all to come unto Christ."
Teachers are local officers, and have the main duty of mingling with the church members, tying them together in closer harmony, exhorting and teaching them. Teachers, traveling always in pairs, visit the homes of church members at least once a month, inquiring into the needs of the people and teaching precepts laid out by church leaders.
Both teachers and deacons may be called upon to pass the sacrament to the people after it has been blessed by priests, or those of higher authority in the priesthood, to act as ushers and doorkeepers, collect fast offerings, assist in collection of ward funds, visit quorum members, care for the meeting house, act as messengers for the biship, speak in sacramental meetings, and act as officers or teachers in the auxiliary organizations.
The office of teaching is an important one in every ward. It is by this means that attendance at church is assured. So great are the demands of this function that many men of higher rank in the priesthood are often assigned to do teaching work, and no holder of the priesthood, of whatever rank, is ever exempt fully from it, technically, even members of the first presidency.
From a practical social point of view, it can be pointed out that among the Mormons, the teachers are the gossip-stoppers, the peacemakers, those who discover if a family is in need of assistance from the bishop's storehouse, and those who keep the church constantly in touch with members who might need spiritual assistance, or who might require a helping hand during sickness or other family difficulties.
The priest in theAaronic priesthood has the duties of preaching, teaching, expounding, and the added authority of baptizing and administering of the sacrament.
He visits, usually on assignment from the bishop, the house of any member, to exhort the member to pray both vocally and in secret, and attend to all family duties.
He may ordain other priests, teachers and deacons.
He is required to take the lead in meetings where there is no elder present.
When there is an elder present at a meeting, or in a group, the priest is only to preach, teach, expound, exhort and baptise.
In all these listed duties, the priest is required to assist an elder if occasion demands.
The priests' quorum consists of 48 members. It is headed, however, by a high priest who holds the office of bishop, and not by one of the members of the quorum.
While the position of bishiop in the church is one that is assigned to the Aaronic priesthood, it may be filled only by one who, also, has attained the rank of high priest in the higher or Melchizedek priesthood. There is an exception to this rule. A literal descendant of Aaron, if otherwise qualified, might hold the office of biship through hereditary right without ever becoming a member of the Melchizedek priesthood. Although the genealogical researches of Mormosn are very thorough-going, and perhaps the most accurate and complete in the world, this writer hasn't yet heard of any person whose record of progenitors is so complete that he could advance a pretension to possession of the blood of Aaron. As a matter of fact, the law of the church is to the effect that the office of bishop, which carries with it the presidency of the Aaronic priesthood, can rightly be filled only by a literal descendant of Aaaron. However, inasmuch as such descendants of Aaron are hard to find at this time, and since the higher priesthood has all the authoity contained anywhere in the Aaronic Priesthood, plus attributes that are not found there, a holder of the higher priesthood may serve as bishop, provided he is assisted by two counselors, also members of the high priesthood.
There are two classes of bishops, general and local. There are several different grades among the general bishops, including the presiding bishop over all the bishops and lesser priesthood of the whole church, and bishops whose jurisdictions are quite extensive or special, and yet not over the whole church.
Bishops of local class are confined to one grade only, the heads of wards or small jurisdictions that roughly correspond to congregations in other churches.
The ward bishop is responsible for the preparation of all boys and converts in his ward for duties of the Aaronic priesthood. The bishop takes especial charge of all activities of the lesser priesthood and, if he is diligent, urges its members forward in preparation for offices of deacon, teacher and priest.
While the general authorities of the church must, as a matter of course, rely greatly upon the advice and assistance of stake presidents and councils in the selection of a bishop, the final responsibility for choosing bishops rests with the first presidency of the church, which also is charged with the duty of holding a trial for a bishop accused of grave transgressions.
Roughly speaking, the Aaronic priesthood is charged with the responsibility of administering the outward ordinances of the church, such as baptism by immersion for the remission of sins, care, accumulation and disbursement of church income and properties, building and maintaining of temples, houses of learning and places of worship, and similar duties. It also acts as a proving ground through which younger men, or newly converted men, may be trained for greater spiritual responsibilities of the higher, or Melchizedek priesthood.
Offices within the Aaronic priesthood are deacon, teacher, priest and bishop.
In general practice of the church, the office of deacon first is conferred upon a man or boy when he has learned the duties of that office. This is done at the age of 12 years in most cases of faithful young Mormons, and for an adult convert soon after he comes into the church. As the priesthood bearer proves himself capable and faithful, he is advanced to teacher, and later to priest.
Usually, three years of experience and training as deacons, during the ages of 12, 13 and 14 years, are required before a candidate is advanced.
Teachers normally spend two years, their fifteenth and sixteenth, in that office before they are promoted.
The next two years, their seventeenth and eighteenth, are spent in the office of priest of the Aaronic priesthood after which, if they are worthy, the candidates are eligible for ordination as elders, the first step in the higher priesthood.
Deacons are primarily assistants to teachers, priests, and to men who hold the Melchizedek priesthood. They learn of the higher duties and authority as they assist in these duties.
Twelve deacons form a quorum, or council. One of the twelve is the president. He has two assistants, who are a first counselor and a second counselor, in the traditional form of church organization. Thus, in the very lowest office of any authority in the church, the young man begins immediately to use the system of organization that has been perfected through a century. The president and his two counselors form the presidency of the deacons' quorum. The clerk is another quorum officer. The body meets at regular intervals to discuss problems that confront it, to study a course of instruction laid out for deacons by the authorities of the church, and to promote the spirit of fellowship and brotherhood that ties the Mormon church together in its tight homogeneity.
The duties of teachers are, literally, what the Doctrine and Covenants outlines:
"The Teacher's duty is to watch over the Church always and be with and strengthen them;
"And see that there is no iniquity in the Church, neither hardness with each other, neither lying, backbiting, nor evil speaking.
"And see that the church meet together often, and also see that all the members do their duty.
"And he is to take the lead of meetings in the absence of the elder or priest--
"And is to be assisted always, in all his duties in the Church, by the Deacons, if occasion requires.
"But neither Teachers nor Deacons have authority to baptize, administer the sacrament, or lay on hands.
"They are, however, to warn, expound, exhort, and teach, and invite all to come unto Christ."
Teachers are local officers, and have the main duty of mingling with the church members, tying them together in closer harmony, exhorting and teaching them. Teachers, traveling always in pairs, visit the homes of church members at least once a month, inquiring into the needs of the people and teaching precepts laid out by church leaders.
Both teachers and deacons may be called upon to pass the sacrament to the people after it has been blessed by priests, or those of higher authority in the priesthood, to act as ushers and doorkeepers, collect fast offerings, assist in collection of ward funds, visit quorum members, care for the meeting house, act as messengers for the biship, speak in sacramental meetings, and act as officers or teachers in the auxiliary organizations.
The office of teaching is an important one in every ward. It is by this means that attendance at church is assured. So great are the demands of this function that many men of higher rank in the priesthood are often assigned to do teaching work, and no holder of the priesthood, of whatever rank, is ever exempt fully from it, technically, even members of the first presidency.
From a practical social point of view, it can be pointed out that among the Mormons, the teachers are the gossip-stoppers, the peacemakers, those who discover if a family is in need of assistance from the bishop's storehouse, and those who keep the church constantly in touch with members who might need spiritual assistance, or who might require a helping hand during sickness or other family difficulties.
The priest in theAaronic priesthood has the duties of preaching, teaching, expounding, and the added authority of baptizing and administering of the sacrament.
He visits, usually on assignment from the bishop, the house of any member, to exhort the member to pray both vocally and in secret, and attend to all family duties.
He may ordain other priests, teachers and deacons.
He is required to take the lead in meetings where there is no elder present.
When there is an elder present at a meeting, or in a group, the priest is only to preach, teach, expound, exhort and baptise.
In all these listed duties, the priest is required to assist an elder if occasion demands.
The priests' quorum consists of 48 members. It is headed, however, by a high priest who holds the office of bishop, and not by one of the members of the quorum.
While the position of bishiop in the church is one that is assigned to the Aaronic priesthood, it may be filled only by one who, also, has attained the rank of high priest in the higher or Melchizedek priesthood. There is an exception to this rule. A literal descendant of Aaron, if otherwise qualified, might hold the office of biship through hereditary right without ever becoming a member of the Melchizedek priesthood. Although the genealogical researches of Mormosn are very thorough-going, and perhaps the most accurate and complete in the world, this writer hasn't yet heard of any person whose record of progenitors is so complete that he could advance a pretension to possession of the blood of Aaron. As a matter of fact, the law of the church is to the effect that the office of bishop, which carries with it the presidency of the Aaronic priesthood, can rightly be filled only by a literal descendant of Aaaron. However, inasmuch as such descendants of Aaron are hard to find at this time, and since the higher priesthood has all the authoity contained anywhere in the Aaronic Priesthood, plus attributes that are not found there, a holder of the higher priesthood may serve as bishop, provided he is assisted by two counselors, also members of the high priesthood.
There are two classes of bishops, general and local. There are several different grades among the general bishops, including the presiding bishop over all the bishops and lesser priesthood of the whole church, and bishops whose jurisdictions are quite extensive or special, and yet not over the whole church.
Bishops of local class are confined to one grade only, the heads of wards or small jurisdictions that roughly correspond to congregations in other churches.
The ward bishop is responsible for the preparation of all boys and converts in his ward for duties of the Aaronic priesthood. The bishop takes especial charge of all activities of the lesser priesthood and, if he is diligent, urges its members forward in preparation for offices of deacon, teacher and priest.
While the general authorities of the church must, as a matter of course, rely greatly upon the advice and assistance of stake presidents and councils in the selection of a bishop, the final responsibility for choosing bishops rests with the first presidency of the church, which also is charged with the duty of holding a trial for a bishop accused of grave transgressions.
5.
The higher priesthood is named in honor Melchizedek, who had obtained it in direct succession from Noah through his ancestors, and who bestowed it upon Abraham, father of the Jewish race.
There are six offices in the Melchizedek priesthood, elder, seventy, high priest, patriarch, apostle and presidency of the high priesthood.
The Melchizedek priesthood, as distinguished from the Aaronic priesthood, has authority over spiritual, or inward, ordinances of the church. It is authorized, also, to perform all the duties placed upon the lesser, or Aaronic priesthood. "It holds the power of presidency, and has power and authority over all the offices of the church in all ages of the world, to administer in spiritual things."
The term of "Elder" often is used as one of respect for any member of the Melchizedek priesthood, and theoretically, if he should then become the last man on earth to hold such power, would be fully authorized to reconstitute the entire church by ordaining and appointing others and by receiving revelation for the expansion of the work. In effect, however, strict organizational discipline of the church allocates him definite duties, and he may not overstep them to attempt to overrule the authority of superiors.
A ward, or other congregation of Mormons may have from one to more than a hundred elders within it. Some idea of the capacity for growth of this amazing church can be grasped if a person were to imagine an Episcopal parish in which there were, for instance, as many as one hundred fully ordained and qualified priests, all eager and willing and capable of extending the work of the church under strict guidance and discipline of a dean, or bishop, whose only responsibilities also lay within that particular parish.
A Mormon young man is eligible, usually, for ordination as an elder at the age of 19, whichis recognized as the age at which masculine maturity generally is reached throughout Mormondom. Thus the Mormon church for many years has anticipated the move that some states are making to grant rights of political franchise to voters at ages of 18 and 19.
The elder is a standing minister to the church, appointed to render spiritual service. Under proper direction he may confirm those who are baptised, by the laying on of hands for baptism by fire and the Holy Ghost. He may ordain other elders, priests, teachers and deacons; anoint and bless the sick by the laying on of hands; preach the gospel at home and abroad, and administer its ordinances. He is authorized to conduct meetings under proper direction and may do all that priests may do, in addition to his powers greater than theirs. An elder has the right to officiate in the stead of a high priest when the latter is absent.
It is the right and privilege of every "Elder in Israel" to enjoy the Holy Ghost, and the light of it, to know everything which concerns himself and his individual duties, but it is not his right to dictate to his superior in office, nor to give him counsel unless he is called upon to do so, but then he may make suggestions.
It is the duty of elders to be ready at the call of the presiding officers of the church, and of stakes, to labor in the ministry at home and to officiate in any calling that may be required of them, whether ti be work in the temples, to labor in the ministry at home, or to go out into the world to preach and minister, alongside the seventies.
The quorum of elders, when fully organized, comprises 96 members, with a president and two counseling officers who are also elders.
The order of the seventy is a special calling of elders for the preaching of the gospel in all the world under the direction of the twelve apostles. The diffence between elders and seventies is that the latter are traveling ministers of the church, whereas the former are standing ministers. Members of the seventy are not high priests. Their principal duty is to preach the gospel and build churches. They are generally freed from the responsibilities and duties of presiding or regulating organized churches and branches.
In practice, most men 21 years of age or over who has been called on a mission is ordained a seventy, though this is not the only route by which this corps of the church may be entered.
A list of the qualifications of those who are called to this office specifies first, that they must show evidence of ability to expound the scriptures and to present in a convincing manner the saving power of the gospel of Jesus Christ. Men may be called after they have already filled missions and have thereby demonstrated their worthiness and capability of filling other missions. Youth is not a bar to this calling, as it is frequently found that the strength of a young man is needed in the arduous duties connected with traveling and preaching. Fourth, the attitude of "Minute Man" must be preserved at all times by a member of the seventy, who must keep himself in readiness at all times to drop other duties and go into any part of the world to preach or baptise.
When an organized part of the church seems to have been led astray by a high priest who no longer is fitted to perform properly his duties, a seventy may be sent by the first presidency to take charge of the erring group, and reorganize it in such a manner as to bring it back into the main channel of church effort.
The organization of the quorums of seventies differs radically from that of the rest of the church. A quorum of seventies is made up, literally, of seventy such special priests, and has seven presidents. Each of the seven presidents of the quorum has equal authority with the others. The senior in line of ordination presides over the whole. Thus it is almost impossible to bring about the disorganization of a quorum of seventy, regardless of the amount of persecution it might receive. The group always has a recognized leader, for if the senior president of today is taken, then the next senior, having equal authority, merely takes charge, and the whole work continues to move forward. This organization was especially designed to withstand the buffetings that it might receive at the hands of those who would oppose the spreading of the gospel as the Mormons see it. A senior president of a quorum of seventies has received no further ordination than he did when he became the junior president among the seven.
If there are not enough qualified seventies resident within one stake to form a full quorum, then two or more stakes may go together to form such a quorum. Work of the seventies is carried forward under the guidance and direction of the twelve apostles over the whole church.
The high priests form a body of elder statesmen in the Mormon church. They are, as a rule, men of varied and rich backgrounds, who have filled missions, successfully preached the gospel to far nations, or who have had other experiences that would fit them for positions of presidency.
All presiding positions within the church itself are filled from among high priests. These include bishoprics, stake presidencies and the first presidency.
Although the particular responsibility of presiding is vested in the high priests, they do not take this duty without having been specifically called upon by higher authority to do so.
High priests are looked upon as examples to the people. It is expected that those who have been ordained to this office shall have proven their stability, faith and devotion to the church in such a way that they can be depended upon to stand firm under all circumstances.
All high priests within a stake belong to its high priests' quorum.
Duties of the patriarch, apostles and presiding high priests, or members of the first presidency of the church, are explained in the chapter on church organization.
Next: Relief Society
There are six offices in the Melchizedek priesthood, elder, seventy, high priest, patriarch, apostle and presidency of the high priesthood.
The Melchizedek priesthood, as distinguished from the Aaronic priesthood, has authority over spiritual, or inward, ordinances of the church. It is authorized, also, to perform all the duties placed upon the lesser, or Aaronic priesthood. "It holds the power of presidency, and has power and authority over all the offices of the church in all ages of the world, to administer in spiritual things."
The term of "Elder" often is used as one of respect for any member of the Melchizedek priesthood, and theoretically, if he should then become the last man on earth to hold such power, would be fully authorized to reconstitute the entire church by ordaining and appointing others and by receiving revelation for the expansion of the work. In effect, however, strict organizational discipline of the church allocates him definite duties, and he may not overstep them to attempt to overrule the authority of superiors.
A ward, or other congregation of Mormons may have from one to more than a hundred elders within it. Some idea of the capacity for growth of this amazing church can be grasped if a person were to imagine an Episcopal parish in which there were, for instance, as many as one hundred fully ordained and qualified priests, all eager and willing and capable of extending the work of the church under strict guidance and discipline of a dean, or bishop, whose only responsibilities also lay within that particular parish.
A Mormon young man is eligible, usually, for ordination as an elder at the age of 19, whichis recognized as the age at which masculine maturity generally is reached throughout Mormondom. Thus the Mormon church for many years has anticipated the move that some states are making to grant rights of political franchise to voters at ages of 18 and 19.
The elder is a standing minister to the church, appointed to render spiritual service. Under proper direction he may confirm those who are baptised, by the laying on of hands for baptism by fire and the Holy Ghost. He may ordain other elders, priests, teachers and deacons; anoint and bless the sick by the laying on of hands; preach the gospel at home and abroad, and administer its ordinances. He is authorized to conduct meetings under proper direction and may do all that priests may do, in addition to his powers greater than theirs. An elder has the right to officiate in the stead of a high priest when the latter is absent.
It is the right and privilege of every "Elder in Israel" to enjoy the Holy Ghost, and the light of it, to know everything which concerns himself and his individual duties, but it is not his right to dictate to his superior in office, nor to give him counsel unless he is called upon to do so, but then he may make suggestions.
It is the duty of elders to be ready at the call of the presiding officers of the church, and of stakes, to labor in the ministry at home and to officiate in any calling that may be required of them, whether ti be work in the temples, to labor in the ministry at home, or to go out into the world to preach and minister, alongside the seventies.
The quorum of elders, when fully organized, comprises 96 members, with a president and two counseling officers who are also elders.
The order of the seventy is a special calling of elders for the preaching of the gospel in all the world under the direction of the twelve apostles. The diffence between elders and seventies is that the latter are traveling ministers of the church, whereas the former are standing ministers. Members of the seventy are not high priests. Their principal duty is to preach the gospel and build churches. They are generally freed from the responsibilities and duties of presiding or regulating organized churches and branches.
In practice, most men 21 years of age or over who has been called on a mission is ordained a seventy, though this is not the only route by which this corps of the church may be entered.
A list of the qualifications of those who are called to this office specifies first, that they must show evidence of ability to expound the scriptures and to present in a convincing manner the saving power of the gospel of Jesus Christ. Men may be called after they have already filled missions and have thereby demonstrated their worthiness and capability of filling other missions. Youth is not a bar to this calling, as it is frequently found that the strength of a young man is needed in the arduous duties connected with traveling and preaching. Fourth, the attitude of "Minute Man" must be preserved at all times by a member of the seventy, who must keep himself in readiness at all times to drop other duties and go into any part of the world to preach or baptise.
When an organized part of the church seems to have been led astray by a high priest who no longer is fitted to perform properly his duties, a seventy may be sent by the first presidency to take charge of the erring group, and reorganize it in such a manner as to bring it back into the main channel of church effort.
The organization of the quorums of seventies differs radically from that of the rest of the church. A quorum of seventies is made up, literally, of seventy such special priests, and has seven presidents. Each of the seven presidents of the quorum has equal authority with the others. The senior in line of ordination presides over the whole. Thus it is almost impossible to bring about the disorganization of a quorum of seventy, regardless of the amount of persecution it might receive. The group always has a recognized leader, for if the senior president of today is taken, then the next senior, having equal authority, merely takes charge, and the whole work continues to move forward. This organization was especially designed to withstand the buffetings that it might receive at the hands of those who would oppose the spreading of the gospel as the Mormons see it. A senior president of a quorum of seventies has received no further ordination than he did when he became the junior president among the seven.
If there are not enough qualified seventies resident within one stake to form a full quorum, then two or more stakes may go together to form such a quorum. Work of the seventies is carried forward under the guidance and direction of the twelve apostles over the whole church.
The high priests form a body of elder statesmen in the Mormon church. They are, as a rule, men of varied and rich backgrounds, who have filled missions, successfully preached the gospel to far nations, or who have had other experiences that would fit them for positions of presidency.
All presiding positions within the church itself are filled from among high priests. These include bishoprics, stake presidencies and the first presidency.
Although the particular responsibility of presiding is vested in the high priests, they do not take this duty without having been specifically called upon by higher authority to do so.
High priests are looked upon as examples to the people. It is expected that those who have been ordained to this office shall have proven their stability, faith and devotion to the church in such a way that they can be depended upon to stand firm under all circumstances.
All high priests within a stake belong to its high priests' quorum.
Duties of the patriarch, apostles and presiding high priests, or members of the first presidency of the church, are explained in the chapter on church organization.
Next: Relief Society