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.^[96] 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.

2. Spirit of Government by the Priesthood.—The government of the priesthood is exercised through the channels of love, knowledge and righteousness. The rights of the priesthood are inseparably connected with the powers of heaven, and the powers of heaven can only be controlled upon the principles of righteousness.^[97] No power can or ought to be maintained by virtue of the priesthood, only by persuasion, by long-suffering, by gentleness and meekness and by love unfeigned; by kindness and pure knowledge, which shall greatly enlarge the soul without hypocrisy and without guile; reproving betimes with sharpness, when moved upon by the Holy Ghost; and then showing forth afterwards an increase of love, lest those reproved esteem those reproving as enemies.^[98] Such is the spirit of government under the priesthood: it may be summed up in this: men are to be taught correct principles and then govern themselves.^[99]

3. The Church.—From the gospel and the priesthood comes the church. The church is the medium through which the gospel is promulgated—by which it is made known among the children of men. It is the system of government by which those who accept the gospel are controlled in things religious. It is the government of God on earth pertaining to religious affairs. The Lord had clothed it with his authority, which is his power; and it hath authority not only to teach the gospel, but to execute its laws, and inflict the penalties attached to a violation thereof—at least so far as dealing with the membership of trangressors is concerned; as for other penalties that will fall upon the violators of divine law, the Father hath reserved that to himself, and will in his own time and way vindicate his own laws, having due regard to the relative claims of justice and mercy. The authority of the church comes from the priesthood, and may be said to be the collected authority of all the quorums of the priesthood combined—the aggregation of God's authority in the earth, in relation to things religious. Such is the church.

4. Divisions of the Priesthood.—In the church of Christ there are two grand divisions of priesthood; or rather its powers are grouped under two great heads—for all priesthood comes from God, is power from him, and therefore cannot properly be regarded as two different priesthoods.^[100] The two divisions of priesthood are named respectively the Melchisedek priesthood^[101] and the Aaronic priesthood.^[102] The Melchisedek priesthood ministers more especially in spiritual things; it holds the keys of all the spiritual blessings of the church, is entitled to receive the mysteries of the kingdom of heaven, to commune with the church of the First Born, and enjoy the communion and presence of God the Father, and his Son Jesus Christ.^[103] The Aaronic priesthood ministers more especially in temporal things; it holds the keys, however, of the ministering of angels and the baptism of repentance for the remission of sins.^[104]

5. Officers of the Priesthood.—The officers of the Melchisedek priesthood are apostles, seventies, patriarchs, high priests, elders. The officers of the Aaronic priesthood are bishops, priests, teachers, deacons. Of necessity there are presidents, or presiding officers growing out of, or appointed from among those who are ordained to the several offices in these two priesthoods.^[105]

6. Presidencies in the Melchisedek Priesthood—First Presidency.—Since of necessity there are presiding officers growing out of the priesthood, there is a president appointed from the high priesthood to preside over that priesthood, he is called president of the high priesthood of the church; or, the presiding high priest over the high priesthood of the church.^[106] This president of the high priesthood also presides over the whole church; he is a seer, a revelator, a translator and a prophet, having all the gifts of God which he bestows upon the head of the church.^[107] Two other high priests^[108] associated with the president of the high priesthood as counselors, all being appointed and ordained to that office, and upheld by the confidence, faith and prayer of the church, form the quorum of the first presidency of the church,^[109] and they preside over all quorums, over Zion and all the stakes thereof; over all wards and branches and missions of the church in all the world. The president in his quorum is to be like unto Moses,^[110] therefore he is the prophet and law-giver unto the church—the mouthpiece of God unto it.

7. The Traveling Presiding High Council.—The twelve apostles, or special witnesses of the name of Christ in all the world, are a traveling, presiding high council, and have the power to officiate in the name of the Lord, under the direction of the first presidency of the church, to build up the church and regulate all the affairs of the same in all nations. In all large branches of the church, or the stakes of Zion, they are authorized to ordain patriarchs, as they may be designated unto them by revelation; it is the duty of the twelve also to ordain and set in order all other officers in the church. These twelve apostles form the second general presiding quorum in the church, and are equal in authority and power to the quorum of the first presidency.^[111]

8. The Presiding Quorum of Seventy.—The seventy are appointed to act in the name of the Lord under the direction of the traveling high council in building up the church and regulating all the affairs of the same in all nations.^[112] The quorum of seventy is presided over by seven presidents, and the senior of the seven—that is, the senior by ordination, not by age—presides over the six. This quorum is equal in authority to the traveling high council—the quorum of the twelve apostles.^[113] In addition to presiding over the first quorum of seventy—to which quorum they belong—the first seven presidents were authorized in the beginning to choose other seventy, besides the first, until seven times seventy had been chosen—if the labor in the ministry required it^[114]—and preside over them. Each quorum has its council of seven presidents; but the first seven presidents preside over all these quorums and all their presidents. The seventies are special witnesses for the Lord in all the world,^[115] and are especially chosen to preach the gospel abroad; the responsibility of declaring the great message of God unto the world rests upon them particularly, laboring, of course, under the direction of the twelve; and the twelve are to call upon the seventy in preference to any others when they have need of assistance to fill the calls for preaching and administering the gospel.^[116]

9. We have spoken of these three quorums being equal in authority; but every decision made by either of them, in order to make such decision of the same power or validity one with the other, must be by unanimous voice of the respective quorums; that is every member in each quorum must be agreed to its decisions, or such decisions are not entitled to the same blessings as the decisions of the quorum of the first presidency. When circumstances render it impossible to be otherwise, a majority may form a quorum.^[117] The decisions of these quorums of course are to be made in righteousness, in holiness and lowliness of heart. If so made there is no appeal from their decision; but in case that any decision of these quorums is made in unrighteousness, it may then be brought before a general assembly of the several quorums of the priesthood which constitute the spiritual authorities of the church.

10. Patriarchs.—These officers hold the keys of blessings in the church. The order of this priesthood was confirmed to be handed down from father to son, and rightly belongs to the literal descendants of the chosen seed, to whom the promises were made.^[118] There is one general and a number of local patriarchs in the church. The first is patriarch to the whole church, and he may minister in any branch or stake in it, his jurisdiction in blessing the people being co-extensive with the church. He holds the keys of the patriarchal blessings upon the heads of all the Lord's people. And whomsoever he blesses shall be blessed, and whomsoever he curses shall be cursed; and whatsoever he binds on earth shall be bound in heaven; and whatsoever he looses on earth shall be loosed in heaven.^[119] He holds the sealing blessings of the church, "even the Holy Spirit of promise," whereby men are sealed up unto the day of redemption; that they may not fall, notwithstanding the hour of temptation that may come upon them.^[120] The local patriarchs referred to above are patriarchs appointed and ordained by the apostles to hold and exercise the powers of giving patriarchal blessings to the Saints within the branches and stakes of Zion in which they are appointed to minister in this calling, but they are not to minister outside of their respective districts. Hence they call them local patriarchs. They possess the same powers in blessing within the district where they are appointed to labor as the general patriarch of the church does in his wider sphere.

11. High Priests.—The quorums of high priests are designed to qualify those who shall be appointed standing presidents over different stakes in Zion, and abroad.^[121] They may travel and preach the gospel if they choose, for high priests have power to preach and administer all the ordinances of the gospel; but their calling is more especially to preside. To them belongs the sphere of presidency of government in the church. From these quorums, so far as the most suitable men can be found in them, are chosen men to act as bishops—where no literal descendant of Aaron can be found,—the bishops' counselors; presidents of stakes and their counselors; and also high counselors. When men more suitable for these positions are found in other quorums of the priesthood, then they are ordained high priests, and appointed to the presiding positions enumerated. In every stake there is a high priests' quorum, presided over by a president and two counselors. There is no specific number necessary to form a quorum of high priests, the quorum includes all high priests within a stake or branch where it exists, be they many or few. The quorum organization is for convenience, for discipline, and for training its members in the art of government. Since to the high priests belongs the sphere of government, we know of no position in the church which calls for higher qualities of heart and mind than that of high priests. It is an office that requires the combination of wisdom and executive ability, a combination the rarest among men. The world has had untold thousands of learned men and orators, and multitudes of men with special great gifts; but it has had comparatively few blessed with that combination of gifts which makes men successful rulers; and yet those qualities which make men rulers are the qualities to be looked for and developed in high priests.

12. Elders.—Elder is the lowest office in the Melchisedek Priesthood. It is an office that is an appendage to the Melchisedek Priesthood.^[122] Yet the Elder has the power to preach the gospel, baptize, lay on hands for the Holy Ghost, administer the sacrament, and preside when there is no high priest present.^[123] Ninety-six Elders constitute a quorum.^[124] The quorum is presided over by a president and two counselors, whose duty it is to instruct them in the duties of their office. There may be any number of quorums of Elders in a branch or stake of Zion, as there is no limit whatsoever in the revelations. The elders constitute a standing ministry in Zion and her stakes.^[125] They are not under obligations to travel abroad as the seventies are; but may be called upon to preside from time to time as circumstances may require.^[126]

13. Presidencies in the Aaronic Priesthood.—The Aaronic priesthood, as already remarked,^[127] has to do more especially with the temporal affairs of the church; and the general presidency of it is the presiding bishopric of the church. The local bishops in like manner preside over the Aaronic priesthood within their respective districts. The powers, rights, duties and responsibilities of the bishops have been treated at some length in Section III, Part IV, under the caption THE BISHOPRIC, and to the paragraphs on that subject the student is directed.

14. Priests.—Forty-eight Priests of the Aaronic order of priesthood constitute a quorum. The president of this quorum is to be a bishop, for that is one of the duties of his calling to sit in council with this quorum and teach the members thereof their duties.^[128] There is no limit to the number of quorums of priests in the church; there may be such a quorum in every ward or branch.

15. Teachers.—Twenty-four Teachers constitute a quorum. They are presided over by a president and two counselors, who are to teach them the duties of their office.^[129]

16. Deacons—Twelve deacons form a quorum. The quorum is presided over by a president and two counselors, who are to instruct them in the duties of their office.^[130] The offices of teacher and deacon are appendages^[131] to the Aaronic priesthood, as the office of elder and bishop are appendages to the Melchisedek priesthood.^[132] What is meant by appendage to the priesthood is an addition to the regular quorums of the priesthood. When so added they become part of the organization but in a subordinate way. Then elders may assist high priests in their duties when called upon, and may officiate in their stead when there is no high priest present; but when the high priest is present the elder has no right to act in his stead unless called upon. The teacher may assist the priest in his duties, as the deacon may assist the teacher in his duty,^[133] but in that event the lesser quorums act in subordination to the ones they are authorized to assist. They were quorums added to the regular organization of the priesthood, when the duties were so multiplied that the higher and regular quorums could not discharge them. By creating these appendages to the priesthood men could be called into requisition whose wisdom and experience would not justify placing upon them all the authority with the accompanying responsibility of the higher offices of the priesthood.

17. Territorial Division of the Church.—The church in relation to the territory it occupies, for convenience in government, is divided into stakes of Zion, wards and branches.

I. Stakes.—A stake of Zion is a division of the church territorially that embraces several wards 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 organizations 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.

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.^[134]

The elders are organized into one or more quorums, according as they are numerous enough for one or a number of quorums;^[135] and with the high priests constitute the standing ministry in the stake.

II. 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.^[136] 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. The bishopric of a ward, like the bishopric of the church, has to do chiefly with temporal affairs; but in nearly all cases, in fact, so far as we know, in all cases at present in the church, the bishops are high priests acting in that capacity; and since in acting as bishops they do not lose their position as high priests they have a right to minister in both temporal and spiritual affairs. It may be well to remark, however, in passing, that wherein bishops do take the lead in spiritual concerns they do it by virtue of the high priesthood which they hold, which is the proper authority to act in spiritual matters.

The ward officers consist of a quorum of priests, of teachers and of deacons. Their powers and duties have already been explained.^[137] They labor under the direction of the bishop, and are the standing ministers within the ward, to be with and watch over the church to see that each member thereof does his duty and that no iniquity is allowed to creep into the church, to corrupt it. At present in many wards there are not enough men to fill up the quorums of the lesser priesthood, and members of the high priesthood are frequently found officiating as teachers, etc. Each ward is divided up into teachers' districts, and two teachers appointed to take charge of each district, and visit every family and member within it, to see that all are doing their duty; that they live, so far as may be, in peace with all men; that they are prayerful; diligent in attending public worship; and that they are honest, sober and hold no hardness against their neighbors.

III. Branches.—Branches are organizations established chiefly out in the world where there are no regularly organized stakes. The elders while abroad on missions in order to preserve in the faith those who receive the gospel, organize branches, set apart elders or priests to preside, and also ordain as many other elders, priests, teachers and deacons to assist the president of the branch as may be deemed necessary. These officers discharge the same duties in a branch that they would in a fully organized ward. Branches are also sometimes organized in outlying districts of large wards where there are not enough people to justify a complete ward organization, and yet the district is too far removed from the ward to permit the members living there to enjoy the advantages of the adjacent ward organization. In such an event the branch is usually placed under the care of the neighboring ward.

18. Helps in Government.—In addition to these regular and direct means of ecclesiastical government in the church, there are also "helps in government," or appendages to the church organization. The chief of these are:

I. Female Relief Societies.—A woman's association organized in each ward to relieve the poor in their distress, and visit the sick and afflicted.

II. Sunday Schools.—In every ward also is a Sunday School, in which the young are taught in the gospel and educated in church discipline.

III. Y. M. and Y. L. M. I. A.—In nearly all wards also are Young Men's and Young Ladies' Mutual Improvement Associations for the instruction of the young in theology, science, history and literature; and, in fact, in all things that tend to the development and refinement of the mind of man; but the main object of these organizations is to establish the young of both sexes in a knowledge of the truth of the gospel.

IV. Primary Associations.—Primary Associations are ward organizations for juveniles too young to be connected with the Improvement Associations, and were established to train the young in such moral precepts and conduct as are suitable to their years.

19. The Church Judiciary System.—So long as men are imperfect just so long will difficulties and misunderstandings arise among them. And these things will beget bitterness of feeling, enmities and animosities unbecoming those striving to be saints; and hence the church must be purged of these things. Moreover, although man by nature is a religious creature, he is prone to be forgetful of religious duty; and unless a wholesome church discipline be enforced he is liable to become neglectful of his religious obligations. To settle difficulties, then, which may arise between members on the one hand, and to enforce church discipline on the other, there exists in the church an ecclesiastical judiciary system, that is most admirably adapted to answer the purposes for which it exists.

20. First, as to the settlement of difficulties arising between members of the church. The law of the Lord requires that if a brother or sister offend another, the one offended should go alone to the one who gave offense and tell him his fault; if he repents and seeks forgiveness, and makes restitution, then the one offended must forgive his brother and become reconciled. In the event of the offender being stubborn and impenitent; or maintaining that he has done no wrong, then the one aggrieved should take others with him, one or more,^[138] and in their presence, and with whatever assistance they can render, seek justice of and reconciliation with his brother. If the offender refuse to make restitution and reconciliation, then the matter may be taken to the bishop's court for settlement.^[139] Here the matter is put on trial, the statements of the respective parties received, and the testimony of witnesses admitted and a decision rendered by the bishop according to his understanding of the case.

21. In the event of either party being dissatisfied with the bishop's decision, they may appeal to the high council of the stake. But if dissatisfied parties neither take an appeal to the high council nor comply with the bishop's decision, then they stand in danger of losing their fellowship in the church, for if men will not respect the decisions of the ecclesiastical courts, then the officers thereof must vindicate their decrees and make the courts respected by punishing those who would treat them with contempt.

22. If the case be appealed to the high council of the stake, it is heard on its merits in the manner already described in section four of this part, under the caption HIGH COUNCILS, which see. The parties or either of them may appeal to the first presidency of the church, who will direct in what manner the case shall be disposed of; but the parties must abide that decision or lose their standing in the church.

23. Now as to those who neglect their duties; who do not so much offend against individuals as against the church, by failing to live up to the regulations it prescribes for its members. It is especially the duty of the teachers, priests and bishopric to labor very assiduously to preserve their people in the faith, and by patient watchfulness; by teaching and admonition; by warning and reproof, when necessary, keep alive the spirit of the gospel in the hearts of the saints. If, however, in spite of all these efforts to preserve the church members in an active performance of their duties men will grow careless and transgress the law of the Lord, they are amenable to the church courts and may be tried for their fellowship. In that case they would have the same rights in the courts and the same rights to appeal as in the case of difficulty between members.

24. The only real punishment which is within the power of the church to inflict is to disfellowship or excommunicate its members. In the former case the offender is merely suspended from the privileges of church communion; this punishment may be inflicted by the bishop, until satisfaction is made by the offender. In the latter case—excommunication—the person absolutely loses his membership in the church, together with all the priesthood he holds; and if he ever regains a standing it will be by baptism and confirmation as at the first.

25. Of course to those who hold lightly their standing in the church, suspension of fellowship, or excommunication has no especial terror; but to the man of faith, whose full hopes of eternal life with all its advantages stand or fall with his standing in the church of Christ, no greater punishment can threaten him. He remembers that the Lord hath said: "Wo unto them who are cut off from my church, for the same are overcome of the world."^[140] And, again: "Inasmuch as ye are cut off by transgressions, ye cannot escape the buffetings of Satan, until the day of redemption."^[141] The punishment, then, of excommunication is a serious one in the estimation of the faithful; and since man in his imperfect state is influenced to righteousness by his fear of punishment, as well as by his hope of reward, the punishment of excommunication has a wholesome effect in preserving the discipline of the church.

26. Conferences of the Church.—There are two general conferences of the church each year, one convening on the 6th of April, and the other on the 6th of October. Conferences are convened every three months in all the stakes of Zion; and in the respective wards once a year. The chief purposes of holding these conferences, aside from the giving of instructions by the general authorities, who are usually present, is to sustain by vote the officers of the church. The principle of common consent operating in the church government has already been explained;^[142] and it only remains to say that the means by which this "common" consent is expressed—voting to sustain those proposed for the several offices—virtually amounts to an election. The elective principle in government or in societies, is not only carried out by direct means; it may be carried out by indirect means. It is just as much a fact under the form of popular acceptance as of popular choice.^[143] It is in the form of popular acceptance that the elective principle exists in the church.

27. Reflections.—If a good system for the organization and administration of authority, and an equally good system for the security of liberty is the test of a good plan of government, then this ecclesiastical government we have described must be recognized as of the very highest order. It is elaborate in organization, but simple in its operations. There is in it a most excellent assemblage of means to transmit the will of the central power into all departments of the society; and, on the other hand, an equally efficient assemblage of means for transmitting the response of the society to the central organized power. And as the whole government exists by the common consent of the church members, and elections by popular acceptance are frequent, the liberties of the people composing the church are secured. Where these facts exist, the highest order of government must result. And we may say, in conclusion, that the formation of a free ecclesiastical government on so extensive a scale is one of the most interesting problems of humanity. "It requires such refined prudence [to form such a government], such comprehensive knowledge, and such perspicacious sagacity, united with such almost illimitable powers of combination, that it is nearly in vain to hope for qualities so rare to be congregated in a solitary mind."^[144] Indeed it is in vain to hope for these powers in an uninspired mind. It is a task too difficult for mere human ingenuity. And when it is remembered that Joseph Smith's knowledge of government and history in his early life was exceedingly limited; and that this system of church government was given piece-meal—as will be seen by its gradual development as portrayed in this work^[145]—it is absurd to accredit it to a boy's native ingenuity. It was not a system marked out in theory and then organized. On the contrary, line was given upon line, precept upon precept. An officer was given today and his duties explained; another given at another time, when the development of the work required his services, and his duties explained. After a lapse of years men began to discover that these fragments of government constituted a most elaborate yet simple system—a consistent whole, based on the highest and truest principles of government; a system that while it was suited to the conditions of the church in the earlier years of its existence, yet is capable of answering the needs of the organization should it be so expanded as to fill the earth. This is a fact as astonishing to the world as it is gratifying to the Saints. The church is its own witness that the mind which fashioned it is divine. It is too great in its organization, and yet too simple in its administration to be the creation of an uninspired mind, especially of a mind so narrow in its knowledge and inexperienced in affairs related to government as that of Joseph Smith. No, neither the hand of man nor the mind of man created it; it came from God, and bears the impress of its divine creation.

REVIEW.

1. What is priesthood?

2. What is the spirit of the government by the priesthood?

3. For what was the church instituted?

4. What powers and authority appertains unto it?

5. How is the priesthood divided?

6. Why was the higher priesthood named after Melchisedek?

7. What are the powers of the Melchisedek priesthood—of the Aaronic?

8. Enumerate the officers of the respective priesthoods.

9. What constitutes the first presidency of the church?

10. What are the rights and powers of the first presidency?

11. What are the rights and powers of the twelve apostles?

12. What is the mission and calling of the seventies?

13. What are the duties and the special calling of the patriarchs?

14. What are the powers and special duties of the high priests—of elders?

15. What can you say of presidencies in the Aaronic priesthood?

16. What are the privileges and duties of priests?—of teachers?—of deacons?

17. What is the significance of "appendage" in connection with priesthood?

18. What can you say of the territorial divisions of the church?

19. Describe the stake organization—the organization of the ward—of the branch.

20. What institutions are recognized as helps in government?

21. What can you say of the church judiciary system?

22. State how difficulties are to be settled in the church.

23. What are the means of punishment legitimately within the right of the church to exercise?

24. What can you say of the effectiveness of church punishment?

25. What regular conferences are held by the church?

26. What can be said of the church as an ecclesiastical system of government?